Davao: Introductions to it's History

Introduction

The founding of Davao as a distinct geopolitical entity came only during the last 50 years of the 333 – year period of Spanish sovereignty in the Philippines. The delay can be understood better with a general picture of Morolandia, including the fundamental differences in culture and religion between the Muslims of Mindanao and the Spanish authorities in Manila.

Old Map of the Philippines

A large segment of Mindanao’s population already had a high level of cultural endowment when the Spaniards came. Longtime believers of Islam, these Muslims treasured their way of life and disliked arrogant intrusions into their domain. They perceived the Spanish intentions as undermining their beliefs, as was earlier demonstrated in the Spanish conquest and occupation of Jolo.

Further, the Muslims in the Sultanates of Jolo and Maguindanao had long been enjoying their own system of government before the Spaniards arrived. The Muslims had trading and commercial activities with neighbors to the south through which they maintained their links to Europe and the Arab world. In their courts, they received the Chinese, the Portuguese, the Dutch, the British and the French well.

The start of the Spanish rule in the country, however, was marked by internecine conflicts. Although Queen Isabela and King Philip had instructed that the inhabitants- of the Philippines be considered Spanish subjects and accorded justice and “their progress enhanced,” the early colonial leaders often disregarded the rights of the indios whom they conscripted to cut the forests to build the ships and to man these for the war of domination against the Filipino “Moros.” The natives hardships and material losses seemed not to matter to some governors.

The belligerent Muslim Christian state of affairs in the Philippines then reflects not so much the Imperial and Papal policies of that era but the personal whims of the colonial administrators. Some governors were prejudiced against the Filipinos, particularly the Moros.

These colonial leaders governed the Philippines with an eye to becoming heroes, rich and powerful, to be admired by the King and the Spaniards court. They saw in their adventure in the Philippines a vision of glory and wealth as did their counterparts in Mexico and South America. Moro antagonism towards the Spaniards then becomes understandable.

This antagonism towards the Spanish colonial government did not extend to the pioneer missionaries who had shown a keener sense of understanding, kindness and fairness. These missionaries readily won the trust and respect of the indigenous inhabitants of Mindanao, including the Muslims. Some of these priests even served captives as Sultan Dipatuan Kudarat allowed in 1635 at Tamontaca. They were in the forefront in opening uncharted territory, succeeding in making slow but steady inroads to the hearts of the Muslims.

The stark contrast in leadership style often resulted in conflicts, this time between the clergy and the Spanish bureaucracy in the Philippines. Some of these differences were brought to the attention of the King of Spain or the Papal throne.

The religious leaders, in fact, led by Msgr. Domingo de Salazar, Bishop of Manila had, early in 1851, reported the Spanish abuses to the King. These included violations of the natives’ human rights; the heavy toll in lives brought about by pola (forced labor) and military conscription to carry out wars with the Muslims; and the tributes that made the natives more destitute. Although these petitions suffered long delays in getting responses, the King of Spain in time instructed the territorial government to leave the natives to “practice their own beliefs unless they want to be Christians.”

Colonial authorities eventually refrained from pushing the immediate conquest of Mindanao. The high cost of maintaining land forces and naval outposts in Mindanao burdened the Crown and the local authorities. Furthermore, the national capital was being threatened constantly by pirates and other European powers, and Manila officialdom was constrained to focus their resources on the protection of the national capital.

The Portuguese who had earlier established their base in Ternate, Moluccas, had standing priority rights over the Philippines and posed the earliest threat to Spanish presence in this archipelago. They sent privateers to harass native settlements up to the end of 1600. These were followed by Dutch attacks that lasted for over 50 years. The British came next and even occupied Manila in 1761 to 1764. All these were costly and debilitating to the Spanish colonial administration as these thwarted its plans to make the Philippines a productive province of Spain.

A long period of suspended interest towards Mindanao likewise prevailed when the “mercantilist policy” was institutionalized by the Bourbon Dynasty that had taken power in Spain and most of Europe. The Philippines’ early status as a province of Spain was then manifestly converted into a colony, and its exploitation became more pronounced. No longer was the Mother Spain expected to provide budgetary support for running affairs in its colony. Local officialdom had to look for means of increasing government revenues.

It was an era when worldwide trading was expanding, and Manila officials had the boletas, a privilege system of shipping a certain quantity of export goods, assuring tremendous profit for the boleta holders.

Old Map of Mindanao

Products from Hong Kong or China that attracted European consumers became the major trade goods, with Manila serving merely as the transshipment port. Local products on demand abroad were monopolized by the government and benefited the few connected with the powers-that-be. Other native products were neglected, and the general economy of the country suffered. The resultant penury among the masses engendered dissatisfaction that led to clamor for reforms.

It soon became evident that the Davao Gulf area had rich natural resources that could bring about economic benefits. The Davao Gulf area was long known among Portuguese and Spanish explorers. It was worthy of closer examination because the territory was practically a by-road for navigators. Ships were able to take advantage of the wind and sea currents that prevailed during set periods of the year to go to the area. The seas were relatively calm and generally free from destructive typhoons. 

As it were, the Davao Gulf area already had an active commercial relationship with the neighboring islands in the southern archipelagos. The inhabitants of the Gulf area and its contiguous east coast participated in trading activities that made Davao a natural bridge in the growth of contacts and commerce not merely in the southern island chain but also in the North, i.e., the Visayas islands and Luzon. For a long time, Spanish colonial administrators, failed to exploit what they already knew of eastern Mindanao, the very region that Spanish pioneer explorers had reported to be rich in gold, with numerous settlements from Carhaga to Mazzaua or Butuan. They considered the territory an inconsequential part of the vast domain of the Maguindanao Sultanate whose capital town. Tamontaca, was the object of attempted conquest several times in 300 years.

Superior firepower eventually forced the Muslim leaders to submit to Spanish control. These Muslim leaders accepted the Spanish treaties and granted territorial rights, which often were merely tactical moves of convenience and self-preservation. As soon as they recovered their strength, often through a new leadership and newer alliances, these Muslims fought back to regain their freedom and independence.

The datus (rulers) who showed some kind of accommodation or cooperation with their conquerors were often deposed by their own relatives – datus with their own followings who claimed competing rights of succession as ruler of the realm. Thus, in many instances, these rival claimants allied themselves with certain foreign powers. The treaties they made for such alliances usually included a cession of a territory aside from rights of trade. These became later source of territorial conflicts, some of them remaining to this day. i.e., Sabah.

In the case of Davao, however, the cession of the Davao Gulf territory prompted by the Moros’ attack on San Rufo, a trading vessel, led to the colonizing expedition of Don Jose Oyanguren y Cruz. The subsequent establishment in late June 1848 of the first Christian colony within Davao Gulf led to the formation of the province Nueva Guipuzcoa in 1849, providing as a province of the Philippines. 

Davao History: an Excerpt 

Period of Spanish Conquest and Colonization (1848-1899)

Davao first loomed in history as a Moro settlement in the banks of Tagloc river (name, pioneer settlers say, given to Davao River by the early Bagobos). But the real history began in 1848 when Don Jose Oyanguren, a Spanish lawyer-turned-trader sent by the Spanish Governor-General Narciso Claveria, launched an expedition composed of his own Spanish soldiers with their families and volunteer’s soldiers, defeated the Muslims under Datu Bago.

The story of the Spanish conquest of Davao started with the San Rufo incident. Sometime in 1844 San Rufo, a light vessel equipped by a commercial house in Manila with Spanish officers, Italian trader, an interpreter and crew, anchored off Davao Gulf carrying with them a recommendation letter from the Sultan of Mindanao for the Datus of Davao to welcome the Spaniards as friends. At first the Muslims showed some sign of welcome but later plunged themselves against the white men. After the battle, only the captain, the Italian trader and two servants remained alive but were captured and retained as slaves. Later, the captain and the Italian trader escaped and in a stolen banca sailed to Surigao. When news reached in Manila of the incident, Governor-General Narciso Claveria immediately sent Governor Figueroa of Zamboanga and Senor Bocalan to represent him in the confrontation, the Sultan disclaimed any responsibility. This was interpreted by the Spaniards as cession since the Sultan openly waived jurisdiction over the Muslims of Davao. Don Jose Oyanguren, a Spanish lawyer-turned-trader who had been doing business in Caraga that time offered to the Governor to undertake the conquest of Davao including the places from the Cape of San Agustin to Sarangani Point. So, by the decree of February 27, 1847 Governor Claveria bestowed upon Oyanguren the special grant to “conquer and subdue the Muslims in the entire gulf area” and the governorship of Davao for ten years as well as the monopoly of commerce and trade for the first six years as well as the monopoly of commerce and trade for the first six years. When Oyanguren defeated the Muslims, the territories passed to him was converted into a province and was named Nueva Guipuzcoa (after his home province in Spain) and the cabecera named Nueva Vergaran, in honor of his hometown.

Oyanguren brought Davao into the limelight only about the middle of the 19th century when he came to its shores. The colonization came about as a result of his success in subduing the Muslims in Davao under Datu Bago. In his conquest he was helped by the volunteer-soldiers from Caraga, Surigao, and the Mandayas of Samal Island who wanted to get even with the Davao Muslims under Datu Bago because of the treatment the former received from the latter who reduced them to vassalage by demanding tributes.

When the Spaniards came in 1848, they saw a community of Bagobos, Mandayas, Bilaans, Mansakas, Atas, Manobos, Tagacaolos, Guingans, and Moros. Oyanguren and his group with a Recollect priest started to build a Christian settlement and built a small chapel. The settlement was named Nueva Vergara. One of the first acts of Oyanguren was to place it under the patronage of St. Peter.

The settlement was composed of his soldiers with their families and native volunteers from Caraga and Surigao who joined him. It was originally located in what is now Bolton Riverside but was transferred to a higher place because of the frequent inundations caused by the Davao River. History has it that early Christian settlement had also a sprinkling of deported individuals like the former convicts from other places, a few deserters from the army and political refugees considered rebels by the Spaniards adventurers who liked to find new land.

The Samals who helped Oyanguren in the conquest were compensated for their services by naming Datu Masandin principal datu of Samal. They were promised exemption from the obligations like taxes the government imposed upon their subjects. (Davao City: Its History and Progress by Dabbay, 1998)

The Introduction of Christianity

Christianity was introduced in Davao Gulf Area when Oyanguren with his group of Spanish soldiers and their families and the native volunteers from Caraga and Surigao settled in Davao in 1848 after defeating the Muslims at the banks of Davao River under Datu Bago.  A priest was sought by the group of Oyanguren to help them build a Christian community in the areas since one of the objectives in the conquest was to establish the Christian religion.  It was Fr. Francisco Lopez, a Recollect priest from Surigao and friend of Oyanguren, who respond to the appeal for help.  Together, they built a new Christian settlement and a small chapel in the wilderness.  In thanksgiving, Oyanguren dedicated the settlement to St. Peter since the victory over the Muslims took place on June 29 the feast day of St. Peter.

Fr. Francisco Lopez served as the spiritual leader and adviser of the new settlement but did not stay long because he was already due to retire.  In February 1849 Fr. Miguel Magallon de San Crispin, a Recollect priest, arrived in Davao to continue ministering in the religious matters of the new Christian community started by Fr. Lopez.  A mission was established and the priest continued converting the natives to Christianity.  The small chapel originally built by Oyanguren and Fr. Lopez was named San Pedro Chapel.

The other Recollect priest who came later were Fr. Nicolas Gonzales, Fr. Toribo Sanchez and Fr. Celedonio Pardos.  Fr. Pardos met his untimely death and the vacated post was taken by Fr. Manuel de la Fuente in 1864 and stayed until 1868.

The Christians then were the converted heathens as well as the families of the original soldiers who came with Oyanguren in 1848.  Of the Asian tribes that settled Mindanao the Mandayas were the first to be Christianized.  The descendants of these original Caragan Mandayas from Caraga who were converted to Christianity became the hybrid Mandayas who came to what is now Davao City.

After the pioneering work of the Recollect priest in the ministering of the religious needs of the people in Davao, they turned over the ministration on the Jesuit missionaries through Fr. Ramon Barua, S.J., who came in 1868.  The Jesuit continued the work for many years and was responsible for the conversion to Christianity of the many native inhabitants.  To facilitate evangelization work, the Jesuit kept the natives within the settlement areas and gifted them with material things like clothing and food.  The missionaries who were very few then went out to evangelize the natives with all the hardship encountered.  The means of transportation was very inadequate and priest, with their sacristans, trailed the forest and ravines.

The Jesuit missionaries then were Frt. Quirino More, Fr. Mateo Gisbert, Fr. Pablo Pastells and Fr. Saturnino Urios and others. According to these friars’ chronicles and accounts, the heathens or “infieles”  in Davao were not difficult to reduce  (a  term meaning convert to the Christian Faith) as the Moros.  The Moros (as they were the called by the Spaniards) endured Spanish rule nor the Christians religion.  The reduction did not prosper among the Moros.

They were formed villages but scattered themselves along the coast. Though they generally agreed, although reluctantly, to the Spanish proposals to assume village life, their agreement is only feigned.

            The Davao population, like in the other parts of Mindanao, during the early part of the Spanish regime was divided into heathens, Christians and Moros.  According to Fr. Pablo Pastells in his letter Father Provincial Juan Capell, S.J., “the population proceed in general from the malay, Indonesian races, and from the crosses of the same races among themselves and with other superior races, especially the Chinese and the Spaniards.”

There was no need for people in Davao to rise to revolt because the Dabawenyos, native and migrants, did not experience at all persecution by the Spanish government. Spanish officials in Davao were not tyrannical unlike those in Luzon. Olivero D. Suazo, scion of prominent Dabawenyo family who now lives in Spain, wrote to a former colleague here saying that “the Spaniards then - civilian and clergy – were not abusive in Davao. Even Moros love them.”

When the Spaniards left Davao in January 1899, Dabawenyos established an interim form of government. The title of gobernadorcillo was changed into Municipal President, Don Antonio Matute, A Spanish hacendero, was elected president only to be overthrown by recalcitrants. Later, the people held another election and Antonio Joven was elected as president. This was again toppled by the group of Samuel Navarro, a native with Muslim father (the father of Alejandro Navarro who married a Japanese and in whose memory an elementary school in Lasang was named). In the next election Estanislao Palma Gil (forebear of Carmen Palma Gil Inigo Carriedo) was elected president. When the American military forces arrived on December 14, 1899 which ended the Spanish regime in Davao, the people peacefully surrendered to the Americans. (Davao City: Its History and Progress by Dabbay, 1998)

Early years of American Occupation

The first American to reach Davao on December 14, 1899 was General James Bates of the 23rd Infantry, Commanding General of the Mindanao-Jolo forces stationed in Zamboanga. The occupation of Davao by the Americans started with the arrival on December 20, 1899 of Major Hunter Liggett of the 21st Company of Volunteers on an expedition mission. Others who came with Liggett were Captain Burchfield of the Kentucky Volunteers, Jerry Roscom and a handful of other American-volunteers-soldiers (most of the regiments that came to fight in the Philippines were composed of volunteers constituting a cross-section of American society). These soldiers marched through forests and ravines campaigning and fighting hostile tribes to achieve their mission of extending American sovereignty in this part of the Philippine archipelago. Davao then was still wilderness.

By the time the Americans came to Davao as a new colonial power at the turn of the 20th century, Davao was already peopled by indigenous ethnic tribes found in the interior or hinterland; by Muslim settlers found along the coasts of Davao river; by Christian Filipino descendants of Davao’s first Filipino Christian settlers of 1848, by Christian Filipino migrants from Luzon and the Visayas who migrated to Davao to escape political persecution in their provinces in the late 1800s, by army disorders, by few fugitives, and by the foreign migrants (Indonesians, Chinese, Hindus, Bombays,Syrians, and Lebanese) who inhabited the cabecera or town proper.

The first American settlers in Davao were the soldiers who were attracted to the place while campaigning. These soldiers-turned-settlers appeared as unwelcomed guests to the native inhabitants composed of different native ethnic tribes (Mindanao society was still tribal even after more than three hundred years Spanish rule).

The second group of Americans to appear in Davao was made up to the members of the Taft Party – the second Philippine Commission. In a written account of this group’s visit to Davao, Mrs. Bernard Moses who was the wife of one of the Commissioners mentioned an example of what would become of the situation of the soldiers. She said, “American soldiers, despite the hardship of campaigning were favorably impressed with the countryside and its people and were already making plans to return as civilians.” She further mentioned that “three of the army officers will settle in Davao when they are discharged and going to the business of cattle raising and farming. There is certainly a chance to make money here if one is willing to exile himself from civilization.” (Davao City: Its History and Progress by Dabbay, 1998)

The Jesuit Priest with Natives of Davao

After the Jesuits who headed the Davao parish came the P.M.E. (Piere Missionaire Estrangeres) Fathers in 1937.  The first batch of PME Fathers arrived in Davao from Canada in October 1937 upon the invitation of Bishop Luis del Rosario of the diocese of Zamboanga. Because by then only eight Jesuits priest attended to the spiritual needs of the people of Davao province. (Davao City: Its History and Progress by Dabbay, 1998)

Community Living

The ethnic indigenous tribes in Davao were described by the Spanish priest as living in humble houses made in nipa and bamboo, wearing simple and scanty clothes. They speak different dialects and had habits and customs that different from one another.

The state of affairs of the indigenous tribe was so miserable. They had the day to day primitive and simple life. They had their food corn, rice, bananas, sweet potatoes (camote) and sugar cane.

Although soil was fertile that agricultural and forest potentials of the province of Davao is tremendous no progress had been made only a very small portion of land cultivated by the natives.

Natives conducted domestic trade across forest and mountains on foot and at times or horseback. Exposure to outside trade was very wanting. They are their not encouraged to produce beyond their needs for the trades of foreign migrants. There was less demand for locally produced agricultural products. The commercial ships which came to Davao very irregularly brought goods that consisted of iron, Chinaware, cotton cloth were consumed or absorbed by the advance and higher sector of society in Davao. Since too many natives the use of money was not known, whatever products would reach them could easily be exchanged with products that did not need or require cultivation such as beeswax and tortoise shell and few others.

The different indigenous tribe in Davao had peaceful disposition with whom trade were carried out freely they spoke different dialects and had habits and customs that different from one another. They use horses and carabaos as their work animals. Their Domestic animals were dogs, cats and cocks.

As describe by priest in their regular  report to their Superior, the Davao poblacion during the early period had no civilian medical doctors and no hospitals; there were no markets as there were no products to be sold ( market day was scheduled only during the feast day of the town’s patron saint). There were very few inhabitants and no official building except a convent with few pupils.

 Jose oyanguren was relieved of his post by the Marques de Solana. Antonio de Urbiztondo in 1850-51 and was deprived of the grant given him by the governor Claveria the predecessor of Urbiztondo the official reason given for his relief was the back ward state of the province. The financiers of the Oyanguren’s expedition who were stationed in manila complained of the slow return of their investments. In 1852 Oyanguren fought for the reconsideration of his case. He gave us reason that the vote expected to bring the commodities for the trade did not show up regularly and his plight proved futile for his opponents were rich and powerful. In 1858 oyanguren died broken hearted and penniless.

In the latter part of the regime the Spanish authorities recruited and contracted carpenters from Zamboanga to build residential and commercial houses and the like. After the contracts expired many of the carpenters did not return to Zamboanga but instead decided to settle in Davao. According to the oldtimers interviewed, the Zamboanguenos occupied the place in what is now Quirino Avenue (formerly Tomas Claudio Street). Bonifacio Street  and Legaspi Streets. (Davao City: Its History and Progress by Dabbay, 1998)

The Local Government

The local government during the Spanish time was headed by a gobernadorcillo and four cabezas de barangay. The first cabezas de barangay in 1853 were Don Teodorico Bustamante, Don Macario Maglano, and Don Vicente Balmore.

In 1858 the province of Nueva Guipuzcoa was abolished and in its place two politico military commandancias were created – Bislig and Davao. A military government was established in Nueva Vergara and was made the Fourth District of Mindanao. The two politicos – military commandancias were included in the district of Davao. About this period Nueva Vergara became known again by its native name DAVAO as clamored by the natives.

The Fourth District, according to a Royal Decree of July 20, 1860, comprised the territory that extends from the Bay of Caraga up to the Cape San Agustin until the Gulf of Davao where the capital of the District is located, and from this point extending along the western coast and passing by the Island of Sarangani until the Ilana Bay. The boundary of the District on the North is the District of Surigao; on the northwest, the District of Cotabato; on the midway the Lake Buluan and the territory named Boayen; and on the east and south, the Pacific Ocean.

For its governmental set-up and administration, the District had a politico-military Governor from the rank of an Army Major, assisted by a secretary. The governor exercised gubernatorial and military functions hand in hand with the economic, administrative, judicial, and even maritime duties and also served as the Captain of the Port and sub-delegate of the Navy.

The District had no system of colonization because, although furnished with a company of Police Tercios (usually composed of individual deserters of the army sentenced to a number of years of imprisonment) it could not carry out orders and discipline because these police were ready to desert once they found out that they were obliged to do any kind of work. They usually revert themselves into disorderly elements. There was no internal means of communication. If there were ever communication from the outside it was rather late, irregular and unreliable. The movements of the chief of the District were only confined and limited to the cabecera. Because of this condition, the Fourth District of Mindanao had a very lamentable situation.

There was an infamous incident during this period where the politico-military governor, Don Jose Pinzon y Purga, was murdered when the Davao Muslims played tricks against him during the feast prepared for the inauguration of a settlement in Tagum. Pinzon was stabbed violently at the back with a kris by one Datu and another Datu cut off his head. (Some sources maintained that was done because there was an earlier attempt on the part of the Spaniards to assault the daughter of one of the datus).

On December 20, 1871 the Politico-Military Governor Jose Marina reported that the Fourth District of Mindanao was much behind in many things and could not be placed on the road to progress unless a system of colonization could be established. He proposed that the only way to produce results was to send more Christian Families to the Fourth District (coming from the other places) in order to develop friendly relations with the natives which would help the latter’s way of living and to let them submit themselves to the established government.

The report of Governor Gijou on December 21, 1890 stated that the Christians numbered 4,000; Moros, 2,000; Bagobos, 5,500; Tagacaolos, 3,000; Mandayas, 8,000; Altuas (atas), 2,500; Manobos, 3,500; and Samales, 1,500 with the total of 30,000 inhabitants.

The economic condition of the people did not improve at all during the Spanish reign. In fact Davao then was more of a liability than an asset to the Manila Government, economically speaking. Although Davao had a great economic potential – forest and agricultural – no industry was developed. The missionaries were busy attending to the conversion of the natives to Christianity. The Spaniards did not give full attention to food production like that of the staple food, rice. This had to be imported from Manila and other Luzon provinces. There was no economic organization. Commerce was not all given importance that the natives did not even know the value of money.

In the twilight of Spanish rule in the Philippines Mindanao had not yet been fully integrated into the rest of the Philippine archipelago. So, when the revolution against Spain broke out the reaction of the people in Mindanao, especially Davao, was that of indifference.

To quote Fr. Jose Arcilla, S.J., in his Philippine Revolution and the Jesuit Missions in Mindanao, he said…. “Thus, while in around Manila the Revolution was catching fire, the ideal of an anti-Spanish movement had not even entered the mind of the people in Southern Mindanao.”

Davao did not play any significant role in the Philippine revolution against Spain unlike most provinces in Luzon, Visayas and some provinces in Northern Mindanao.

Although there were already discontent in Luzon and even in the Visayas people of Davao were not all bothered and had no inkling at all of what was happening there.

There was no need for mission. In a written account of this griup’s visit to Davao, Bernard Moses who was the wife of one of the Commissioners mentioned as example of what would become of the situation of the soldiers. She said, “Americans soldiers, despite the hardship of campaigning were favorably impressed with the countryside and its people and were already masking plans to return as civilians.” She further mentioned that “three of the army officers will settle in Davao then they are discharged and going to the business of cattle raising and farming. There is certainly a chance to make money here if one is willing to exile himself from civilization.”

Most of the volunteer-soldiers returned home when their regiments were disbanded but a handful of them, challenged by the new environment, took their discharge and stayed. One such volunteer-soldier was Captain James Burchfield. He came as a captain of volunteers and upon his discharge, sent his company home and stayed in Davao. He began encouraging others to stay, like the engineers who came to build bridges and roads, captains of boats who became infatuated with the lure of hemp, merchants and professionals who fell victims to the attraction of Davao. These early pioneer settlers, with the help of some native tribes cleared the “jungle” from the swamp and settled in t he land most of them armed with nothing but only strong determination.

The other Americans who came projecting the region and settled in Davao were veterans who had taken their discharge in the Philippines after the Spanish-American War of 1898. They were encouraged to settle in Davao by General Leonard Wood who was that the military governor responsible for most of Mindanao.

During the early years of the American occupation (1899 to 1901) the pioneer settlers faced hardships, deprivations and loneliness. There arose problems such as the task of clearing their acquired land, facing hostile tribes, and having illnesses with no available doctors and medicines. There were times when they worked and lived like animals. Wild animals inhabit the place. It was said that Davao then had a reputation as the “White Man’s Grave”. Those who survived the different crises later became the successful planters and plantation owners.

At first military rule under the Americans prevailed and military administration was established followed by civilian administration. The military governors were Major C. Cowles, Frank Carpenter and Edward Robert Bolton (a quasi-civil governor) who was assassinated after a week of appointment. The first appointed Filipino governor was Eulalio Causing, a Cebuano. (Davao City: Its History and Progress by Dabbay, 1998)

Updated on April 13, 2017@7:40am by Rhey Mark H. Diaz