The middle of the 19th
century in Mindanao saw the colonial government seeking to consolidate its rule
as it formed new settlements, bringing both boon and bane to Nueva Guipuzcoa.
Early Christian Settlements
Christian settlements established during the early years
of Oyanguren’s administration were Nueva Vergara, Pundaguitan, Sigaboy, Binolin
and Linas.
Nueva Vergara. The headtown Nueva
Vergara was established at the former Moro settlement on the banks of Davao
River (where the present Bolton Street meets the river) in 1848. The population
was about 843 souls distributed between the town and the mission post of
Sigaboy. A good number of the people were deportees of both sexes and soldiers
of the civil infantry who had their prison sentence commuted to military
service (disciplinarios) after being found guilty of desertion. For this
reason, the spirit of religiosity and good custom were said to be absent in
them.
The governor had much trouble inducing some residents to
build houses of bamboo and nipa or till the land because they wished and tended
to live among natives without working. They were content to just roam around
the settlement and engage in various forms of trading.
A fort built of light materials had a contingent of 100
civil infantrymen to defend it. These men were under the command of four
officers coming from the ranks of sergeants and corporals, with the captain
earning P20.00 monthly, the lieutenant P17.00, and the soldier P3.00.
There was only one Recollect missionary to administer to
the spiritual needs of the town and the mission posts of Sigaboy, Pundaguitan
and Binolin (San Jose) on Samal Island.
Pundaguitan. In Pundaguitan (now Davao
Oriental, near Cape San Agustin), there were only four Christian families and a
number of Manobo pagans in the nearby mountains. Because of their contacts with
the Christians, these pagans would sometimes ask for the rite of baptism for
themselves and their children. The Recollect missionary from Nueva Vergara
would also administer the sacrament of marriage to the old and new Christians.
The settlement was often threatened by the Moros of
Balanguigui, Sulu, who would invade the Gulf despite the conquest and frequent
visits by the Spaniards along the coast. Famous for their piracies, these Moros
would rarely leave without taking some captives,pagans and Christians alike.
The Moro threat and the lack of agricultural
opportunities in Pundaguitan prompted Oyanguren, in agreement with the
inhabitants of the town, to order the transfer of the settlement to Sigaboy,
which had extensive arable areas and excellent features for a big town.
Sigaboy. Sigaboy (actually Tibanban, the second
location of Sigaboy) is situated at the foot of a hill on whose northern
slope the sweet clear waters of a calm rivulet flow. Half a legua (equivalent
to four English miles) to the north is another winding rivulet with a greater
outflow and better potability. Both rivulets are capable of irrigating the
whole town.
To the west is the Davao Gulf, an extension of the
Pacific Ocean, on whose shores three paths (or streets) comprise the layout of
the village end. Hardly a legua from the shore rises an islet (Sigaboy Island)
that offers seafarers protection against the north, south and eastern monsoons.
To the east runs a cordillera whence, in a single journey from the town proper,
the Manobos, Tagacaolos, and Mandayas dwell.
The town’s patronal feast is on 3 December, honoring St.
Francis Xavier. Sometimes though, it is celebrated on 29 November, depending
upon the availability of the priest. Saint Francis was chosen as town patron
due to a providential event, which occurred on his feast day during a raid
mounted by the Moros on Pundaguitan.
Binolin. Because they were Oyanguren’s
allies during the conquest of Davao, the Samales were the Spaniard’s best friends.
They would generously and readily render service every time the Governor
requested them. In return, Oyanguren built a town on the banks of the Binolin
Rivulet. Houses, a fort and a scholl were constructed. Twenty-four persons were
baptized there, among them some Manobos who came from Cape San Agustin to
settle there.
Linas. Linas, situated high on a
calciferous rock on a bend above the Pundaguitan coast towards Davao, was
founded in the middle of the 18th century. Hidden on a promontory,
it was quite inaccessible and ideal for defense against Moro pirates. Pagan
tribes living around the settlement joined its original Christian founders. The
settlement remained isolated and almost unknown until a missionary Recollects
from Caraga visited it. The missionary Father built a church and named it after
its patron saint, Saint Francis Xavier. He baptized two pagan women, wives of
Christians, validated their marriages and baptized their children and other
pagans as well. Later, the town was legally recognized. A gobernadorcillo
(municipal mayor) and other minor officials were appointed. Some firearms and a
cannon were provided the town to defend itself against the Moros who
occasionally invaded the town but were repulsed each time.
Population. Very little is known of Davao’s
population during the early colonial period.
In 1851, Nueva Gupuzcoa reportedly received 1,696 ½
tributes representing 7,330 souls. This figure referred to the inhabitants
found in the greater Davao Gulf territory, which on that year included the
older towns along the east coast extending up to Cape Cauit (near Tandag).
In 1852, Nueva Guipuzcoa, which comprised the towns of
Tandag, Tago, Lianga, Mission de San Juan, Bislig, Hinatuan, Cateel,
Quinablangan, Dapnan, Baganga and Davao, was divided into the military
districts of Bislig and Davao. Under this set up, the towns along the east
coast fell under the Commandancia of Bislig while those within the Davao
Gulf area and southward fell under the Commandancia of Davao.
The First Census of Davao.
In 1858, an initial census of Davao was made. The Padron General dela
Cabacera de Bergara y su partido perieneciente el año 1853 showed Don
Gabriel Bangoy as the first cabeza de barangay. Residents were listed,
including the names of family members with spouse and children respective ages,
civil status, occupation and the tributes from each. Exampled, however, from
paying tributes were the infirm, the aged
and the soldiers, among others. (Davao History by Ernesto I. Corcino, 1998)
The Moro Settlements
The Moros lived along the more
accessible places, which are the coasts along the mouth of the rivers navigable
by their small boats. Fr. Quirico More, S. J. describes their habitation, and
in some cases, gives the number of families in each settlement, in a 20 January
1885 letter to the Father Superior of the Jesuit Mission.
Although the number of Moros
living in Davao could not be fixed in view of their habitation, estimates
ranged from 4,000 to at most 5,000.
The Moros at this time only
appeared to comply with governor’s orders: in rancherias (farm holdings)
designated for them, they would occupy their huts only for a short time and
|
Nueva Guipuzcoa’s 1852 and
1885 Population by Pueblo
1852 1885
Nueva
Vergara (Davao) and
Pundaguitan
(Sigaboy) 526 621
Tubud
98
150
Lianga
2,148 1,916 and 2
Chinese
Caraga 730 and 1
Chinese 678 and 1 Chinese
Manurigao
308
100
Bagnga
279
251
Dapnan
95
202
Quinablangan 210 175
Cateel
971 876
Lingig and
Bislig
524 678
(Bislig only)
Hinatuan
1,476
1,299
San
Juan 138 300
Tago
879
916
Tandag
1,001
130
Linso 844 and 1 Chinese 700 and 17 Chinese
Mampano
200
_______________
________________
10,285 and 2 Chinese 10,392 and 20 Chinese
Representing 3,696 tributes
Sources: Gula
de foresteros en las islas Filipinas (1852) and
Gula Official de las islas
Filipinas (1885)
|
never undertake any form of
farming. Such was the case of Daron (Darong), which never developed into a
rancheria worthy of the name despite several attempts at bringing together
the small Moro villages of Taumo (Talomo), Baludo and Obango (the only villages
found between Davao and Culaman, near Caburan). Whenever their huts started to
decay, the Moros simply moved to other places.
Along the southern coast from
Culaman towards Sarangani lived about 100 families of the Sanguil Moros. North
of Davao and along the beach laid the village of Lanang formed by the
malcontents of the various dataries (districts ruled over by a datu)
of the Gulf. Coconuts had been cultivated along the coast by Moros and
Christians of the area.
Farther up was the Rancheria
of Lasan (Lasang) River. Here lived Datu Lasad, the most famous of the
directors of Moro politics in Davao. The Moros here had never formed an excuse
of a village but lived scattered in miserable huts more or less contiguous to
one another over a territory spread out over two leguas upstream.
Following the coast and near
the Tuganay River situated the Moro rancheria of Tagum, a name derived
from the largest river of this bay that empties near the Tagunay. That
Rancheria was the most ungovernable and the most famous for the gloomy
tragedies that happened there since the coming of Oyanguren.
Farther along the coast were
found the river and rancherias of Madaum, with about 100 families.
Nearby was the rancheria of the Hijo River, which was famous for having
been the last bulwark of the Moros at the time of conquest by Oyanguren.
Next to Hijo were the small
Rancherias of Cupiat and Laji, which were considered barrios of Hijo and Matiao
respectively, and described as without importance. Matiao, however, was noted
as an important rancheria, being the landing place for the small boats
that ply between Liboac in the northern part of Samal to the eastern shore of
the Gulf. Matiao River and in the neighboring places of Kingking and Canipa.
The Moros in these parts were subject to the rule of Datu Lasad.
On the other side of the
mountain called Linao, whose spurs reached the seas, was found a large plain,
extending from the salt water Piso River to Cuabo. About 120 Moro families
lived under the rule of Datus Tumarus, Compao and Patarandan. On the beach and
near the mouth of Sumulug River was a Moro village consisting of about 20 houses.
The last Moro Rancheria in the
district of Davao was found along the Bay of Mayo, where most principal datus
lived. There were about 160 Moro families living along this bay, the harbor of
Mati and the Buguan River on the other side of Point Tagubon. (Davao History by Ernesto I. Corcino, 1998)
Civil and Military
Governorship
A succession of 24 governors
or acting governors followed Oyanguren in administering Davao affairs during
the remaining 48 years of Spanish sovereignty. As a rule, however, they were
political sycophants, mostly military officers, some of whom were newcomers to
the Philippines. They relied more often on instructions and decisions from the
Superior Government in Manila, which was in no position to provide wise advice
or proper support for the development of the new territory.
Further, transportation to and
from Davao was irregular, i,e., once or twice a year, and the only manner
through which communications could be transmitted was by mail.
The new governors had to begin
their administration from square one, so to speak. Although they wanted to
colonize the natives, encourage productivity and help promote the growth of
Christianity, they severely lacked the manpower and the material resources to
carry out their plans.
No tributes or taxes could be
exacted from the inhabitants, who, at the approach of the Spanish authorities,
would simply disappear into the forest. It was frustrating for the government
because it could not develop the community as planned unless the natives
cooperated with them. For their part, the missionaries gained the confidence
and cooperation of the natives following an energetic apostolic campaign.
The situation was a nagging
dilemma that made difficult and impeded the government’s efforts to make Davao
yield the economic benefits earlier envisioned of it. What Oyanguren had
achieved during his term as governor of Nueva Guipuzcoa remained without much
change for the better. In fact, Moro resistance to Spanish colonization even
intensified.
The Murder of Governor
Pinzon. In 1860, Military Governor Jose Pinzon y Purga met with the
Mandayas dwelling in the fertile meadows along the mouth of Bincungan River to
plan the information of a town in that area. The Mandayas, who had been Moro
subjects, were amenable to Pinzon’s plan, hoping that by placing themselves
under the government’s protection, they would be rid of the abuses perpetrated
by the Moros.
The Moros of Tagum, realizing
that putting the Mandayas under government rule was tantamount to emancipating
them from Moro control, plotted to kill the governor and thus, frustrate the
project.
On 18 March 1861 when Pinzon
arrived to inaugurate the settlement, a good number of Moros joined the
Mandayas. (Davao History by Ernesto I. Corcino, 1998)
Spanish Governors
1848 Jose Oyanguren y Cruz
1852 Valerio Navarro
1854 Jose Maria Gonzales
1856 Jose Maria Solis
1858 Luciano Castro
1860 Jose Pinzon y Purga
1861 Enrique C. Carillo
1862 Pedro Ybañez de la Guardia
1867 Jose Del Campo
1869 Francisco Sanchez
1871 Jose Maria Ventura
1874 Timoteo Rodriguez
1876 Jose Coris
1877 Emilio Lopez
Lorenzo Moncada Guillen
1878 Faustino Villa Abrille
1880 Joaquin Rajal
1883 Angel Rodriguez Ussua
1884 Julie Alvarez Sottomayor
1887 Maximino Lillo y Garcia
1890 Domingo Gijon Moragrega
1892 Cesareo Ruiz Capillia
Slivario Ros
1893 Jose Tomasetti
1897 Bartolome Garcia
Feigning joy at his coming,
they promised Pinzon all the help he needed for the success of the new
settlement.
Having won Pinzon’s
confidence, they invited him to their own settlement where, they said, they had
prepared a sumptuous feast for him, even promising him a datu’s daughter for
his wife. Pinzon’s companions cautioned him, but he dismissed their fear with a
laugh, saying, “I want to see whether what they tell me is true.” Thus, Pinzon,
with a party of eight, went with the Moros. He beheld native dances with Kulintangs
(set of gongs) furnishing the music - but not a woman was to be seen in the
whole village.
Pinzon’s body was methodically
quartered and apportioned to various Moro settlements in Davao, to arouse
general hostility against the Spaniards. A limb was sent to the Moros in
Matiao, another to those in Padada, ans other parts were sent to other Moro settlements
with a message that they all should join to attack the Nueva Vergara now that
the Governor had been killed.
Nueva Vergara, leaderless and
with only small unit of civil guards for its protection, was in grave danger.
A Decisive Battle at
Inawayan. Don Antonio Cervantes, a former captain of Oyanguren’s troops
who had conquered Davao, was in command. He hurriedly organized a militia of
volunteers, selecting 15 men from each of the four wards of the town and with
17 civil guards, got ready to fight back.
Capt. Cervantes had received
advance information that the Moros of Padada led by Datu Diamoro had taken up
arms at the instigation of the Moros of Tagum. They went to Tagulaya, only six
hours away from Nueva Vergara, to wait for the other Moros of Davao Gulf.
Realizing the odds against him
if the Moros succeeded in joining forces with their allies, Cervantes decided
to surprise the enemy by attacking then in Tagulaya.
The two forces engaged in a
spirited battle at Inawayan, and soon Datu Diamoro was wounded. Realizing that
they could not hold their own against the determined assault of the Christians,
the Moros of Padada nor those if Tagum and other parts of the Gulf, ever
attempted to bother the Christian settlements again.
Wielding the Sword.
Major Enrique C. Carillo, who brought along an infantry, succeeded the
ill-fated Gov. Pinzon in 1861. Carillo stationed a detachment in Digos, which
served as base of operations for the opening of a trail to Lake Buluan, and
established a naval station in Davao to reinforce security. The zealous Carillo
was credited with the unification of the tribes of the Gulf. He severely
punished belligerent Moros.
Major Jose del Campo who
assumed office in 1867 was said to have made old settlement of Davao near the
banks of Davao River was transferred to the present site where the San Pedro
Cathedral is because the former place was frequently inundated by the overflow
the river. It was also during his time that the name “Davao” was substituted
for Nueva Vergara.
It was said that he was a
harsh man, and many inhabitants left the settlements because of the severity of
his rule. The records, however, do not substantiate this appraisal of the man.
It is true that in his eagerness to accelerate the formation of towns to place the native population under
government control and facilitate the work of Christianizing them, he was prone
to make hasty decisions to which the people, used the laxity of previous
governors, were not entirely amiable.
In 1871, Governor Jose Maria Ventura
superseded the civil police force with a company of disciplinarios under
the command of commissioned and non-commissioned officers of the army. At the
end of 1871, Ventura reported that the district of Davao was lacking in
communications while communications outside the district were late, irregular
and unreliable. The sphere of action of the chief of the District was strictly
limited to the Cabecera (provincial capital), so that it can safely be
said that, of the Districts of Mindanao, the 4th District found
itself in the most lamentable condition notwithstanding the great hopes that it
promised for the future.
In the matter
of commerce, there is an abundance of valued items for export, such as beeswax,
cinnamon, almaciga,
first-class timber … and many others … There are very extensive and fertile
lands where valuable products are harvested such as coffee, cacao and abaca.
In industry …
solid elements … can be exploited as there even exists a river known as
Quinquin which carries in its flow sands of gold. To this it must be added the
different tribes … which, excepting the Moros, are of peaceful disposition and
with whom trade can be carried out freely as inhabitants of this town had been
doing … without any attempt against anybody’s security.
It can be seen
that there is really no justification for the lack of progress, in which this
district finds itself, unless probably as the effect of the little interest
with which it has been regarded.
Governor Lorenzo Moncada Guillen
describes the commercial activities in Davao in 1877.
The way it is
being carried out in this district does not lack certain importance as actually
two brigantines … make trips from Manila to Davao and are exclusively given to
it. A sailboat and a panco
make trips around the gulf and every once in a while, small boats of the lowest
class carry out expeditions from Zamboanga to Davao. Import of goods is carried
out by the merchants … in the Cabecera and consist of iron, wire,
Chinese and European porcelain, beads, gongs, cotton, textiles, kerchiefs,
percale cloth, beverages from Europe and some … homemade products.
Palay is
raised in the district, but its harvest seldom amounts to so much to cover its
needs and it is usual to bring in this item from the adjacent district capital of
Surigao or from Manila.
Faustino Villa Abrille,
designated proprietary governor in 1878, readily gained the cooperation and
sympathy of the natives because of his kindness. Owing to his tactfulness,
there were formed rancherias, and later Christian towns, with appointed
chiefs from among those who formed the settlements. He prohibited human
sacrifices and slavery, punishing with a strong hand those found guilty of
these practices.
In 1887, Maximino Lilio y
Garcia defined the jurisdiction of the Commandancia of Mati as covering
the area from Hijo River to Cape Catarman (near Lingig inn Surigao) on the
Pacific coast. He opened a horse trail to Malalag, colonized the area and
placed a detachment of soldiers in Tagum, thus opening it to commerce. The
Moros, intimidated by the presence of soldiers, formed their respective
localities without molesting anyone.
It was at this time that a Royal
Decree exempting the pagans from tributes and taxation, issues long advocated
by Oyanguren and often reiterated by Fr. Pastells, became effective. The pagans
who usually tried to avoid government officials who visited, fearing tributes
would be collected from them, became cooperative to the relief of the
missionaries.
Davao had its share of
governors who enriched Davao by leaving the place, namely, Domingo Gijon
Moragrega, Cesareo Ruiz Capilla, Jose Tomasetti and Silverio Ros. In his
yearend report for 1892, Ros decried that the state of economy of Davao as
“little flattering because the local and provincial government budgets always
result in deficit.” He continuous:
For the
improvement of the province, the measure to be adapted is on the moral side;
not only on the establishment of schools but that they be managed by European
teachers; and the promotion of agriculture and cattle raising by all means
because the land is most appropriate …
The shortcomings of the
Spanish government were more than adequately made up for by the uncommon
dedication shown by the missionaries who gained the confidence of the natives,
thus accomplishing more by way of progress. (Davao History by Ernesto I. Corcino, 1998)
Davao Recollects
1848 Francisco Lopez
1849 Miguel Magallon de San
Crispin
1856 Nicolas Gonzales
1856 Toribio Sanchez
1858 Celedonio Pardos
1860 Manuel Fuente dela Santa
Cruz
1861 Lucas Corrominas
1864 Francisco Lenguas
Evangelical Labors
From Oyanguren’s time until
the return of the Jesuits in 1868, the
work of evangelization came to a standstill due to the lack of missionaries.
There was only one priest in Nueva Guipuzcoa or Davao at any one time. Yet, the
Recollect Fathers accomplished wonders.
In a span of 20 years, the
Recollect Fathers were able to baptize 1,127 natives. Their great achievement,
however, was in linking the old Christian communities in the east coast and the
new Christian settlements in the Davao Gulf territory.
The linkage not only allowed
evangelizing activities among the natives inhabiting the coastline of Davao
Gulf and the unexplored areas around Mt. Apo but also opened up the region to
the utilization of forest products, induced production and encouraged commerce.
In 1860, Fr. Jose Fernandez Cuevas, Superior Provincial of the
Society of Jesus in the Philippines visited Nueva Vergara. He was the first
Jesuit official to come following the Society’s absence of some 90 years. He
arrived aboard the warship Elcano on an inspection of the Jesuits’ former
territory – Zamboanga, Basilan, and Cotabato. He proceeded to Davao as part of the plan for the Jesuits to
evangelize the entire Mindanao region.
The Father Provincial stayed
in Nueva Vergara on 6-9 March 1860 at the behest of the parishioners who had no
priest for the past two months. Thus, he administered baptism and solemnized
marriages. He also looked into the church’s records and noted the gap in the
entries therein. He was glad though, that the escribiente (keeper of parish records) had recorded the
data of the emergency baptisms be had administered in the absence of Fray
Celedonio Pardos who died of malaria.
The next parish priest, Fray
Manuel Fuente dela Santa Cruz, arrived in Nueva Vergara on 6 June 1860. On him
fell the duty of validating entries and dates of baptism made during the five
months the mission had no priest.
Education. The
beginnings of educational instruction in Nueva Vergara must have began not long
after the founding of the Spanish settlement in 1848. This is substantiated by
the 1852 Census, which identified some inhabitants as students.
The census, however, did not
indicate the names of the teachers but one can assume that Fr. Miguel Magallon
de San Crispin, the lone priest in the Davao Gulf territory at the time, must
have seen to it that certain original members of the pioneer settlers must have
taken care of teaching the Davao youngsters the rudiments of practical Spanish
language and the cartilla (primer on the Spanish alphabet and prayers).
It is highly probable that the
missionary himself assisted the teachers. The first teachers must have had some
basic education from their town or province of origin. Hence, they became the
agents in promoting the new knowledge being propagated by the Spanish colonizer
and missionary.
With the promulgation of a
Royal Decree issued on 20 December 1863 directing the opening of education in
all villages and the provision of salaries for the teachers, Davao must have
began formal instruction to the parochial schools. Children, aged 6 to 14, were
required to attend classes from 8 to 11 o’clock in the morning and 2 to 5
o’clock in the afternoon. The starting salary of teachers was P2.00 monthly.
Poor students were exempted from paying school fees but were required to render
certain work for school, such as procuring materials and fashioning them into
tables, desks, chairs and benches.
The church even sponsored the
schooling of a few teachers in compliance with the decree which also instructed
the creation of capable teachers with small salaries.
Communities where there were
churches grew so fast that the large numbers of children called for a more
trained teacher initially under the auspices of the church. Instructions were on practical Spanish
conversational phrases and the alphabet. Class sessions were dominated by
religious songs; words were translated in the local vernacular, i.e., the
Dabawnon dialect derived mainly from Mandaya and Bagobo vocabulary. (Davao History by Ernesto I. Corcino, 1998)
Life’s Lessons
Subjects taught in the primary
or elementary grade included Christian doctrine, principles of morality, sacred
history, reading, writing, practical teaching of Castilian language, grammar,
arithmetic, general geography and Spanish history. (Davao History by Ernesto I. Corcino, 1998)
The Return of the Jesuits
In 1868, the restored Society
of Jesus took over the Davao Parish Mission from the Recollect Order. To Fray
Francisco Lenguas belonged the touching role of turning over the Davao Parish
to the missionaries of the Jesuit Society through Fr. Ramon Barua, S.J., the
first Jesuit parish priest in the province of Nueva Guipuzcoa.
Prior to the official
turnover, Fray Lenguas sold his books, furniture and other personal effects to
Fr. Barua for P400.00. Included in the sale were documents in which were
recorded the first baptism, marriages, deaths and other data, invaluable
sources of the beginnings of Davaoeños as a Christian community. At this time,
the population consisted of some 1,000souls, excluding the civil infantry and
naval men of three feluccas (sloops), commanded by Don Pedro Martinez.
The palpable Spanish authority
and power represented by the naval poets in Davao, Glan, and the Fort at Lebak
as well as the effective ministration of ardent missionaries must have deterred
massive Moro incursions into Davao Gulf Territory. (Davao History by Ernesto I. Corcino, 1998)
The King’s Love of Jesuits
In 1767, “for reasons hidden within our
loyal bosom,” King Charles III of Spain ordered the expulsion of the Jesuits
from all Spanish territories. This order was carried out in the Philippines in
1766. (Davao History by Ernesto I. Corcino, 1998)
The Samal Mission
Upon the suggestion of Gov.
Jose del Campo, the Jesuits ventured to bring the inhabitants of Samal under
the control of the authorities. On 10 October 1868, del Campo, Fathers Barua
and Bove, with Naval Station Commander Martinez went to Samal Island. While the
missionaries’ agenda was to cultivate the friendship and cooperation of the
natives, the civil officials’ objective was primarily to lay the groundwork for
collecting tributes and recruiting menfolk for pola.
Despite the Samales’
suspicions, the meeting resulted in a friendly accommodation of the plan to
assist the missionaries in building their residence and a church on the island.
By early 1869, three places
had been identified as resettlement sites for the Samales. One was in Casulucan
(Peñaplata), another in Dungas (northeastern side of the island) and the third
in Kaputian. Fr. Barua was granted authority to plan, direct and inspect the
work done in Casulucan. A Spaniard, Don Antonio Reyes, retired Civil Infantry
Captain, was assigned to Dungas. In Kaputian, the responsibility of
establishing the settlement was left to the people themselves. It was a study
of which leadership style was most effective.
In a few months, 60 houses
were built in Casulucan, 24 in Dungas and 17 in Kaputian. The Casulucan project
was most successful because the priest and the chief datu lived there, and the
inhabitants showed their respect and loyalty to them by performing their tasks
with dedication. Respected community elders were given lead roles in the
formation of settlements and the building of the church, convent and roads. The
Missionary Fathers laid out a street, and the people were invited to build
their houses along this street.
This town was inaugurated on
St. Joseph’s Day, 19 March 1869. The governor, the commander of the Naval
Subdivision, the medical officer, Fr. Barua and other visitors from Davao
joined the festivities. Mass was said and a procession was held, accompanied by
a music band from Davao. There were fireworks and a dance exhibition by young boys.
Two bulls were butchered for the feast. After the feast, del Campo informed the
natives about the tribute they had to pay other in cash or in kind. The naval
commander, in support of Governor’s directive, went directly to the Samales,
conveying to them the same message.
Several months later on 24
January 1870, Datu Daupan, son of Datu Masandin and ally of Oyanguren in the
conquest of Davao, accompanied by prominent islanders, went to Fr. Barua to
tell him they could not pay any tribute because they were poor. Besides, they
claimed Oyanguren himself assured them that they need not pay any tribute.
Armed with spears, the Samales
were indeed defiant. They told Barua they would not live in the houses they
built but would return to their homes in the hinterland. Barua appealed to the
Christians to remain.
In view of these
circumstances, the Father Superior ordered the fathers to abandon Samal and to
visit it only now and then. This was also to ease the tension between the
friendly tribes (including the Samales) and the Moros who constantly warned
them against cooperating with the Españoles.
Nevertheless, the Christians
built a new chapel at Binolin (San Jose), two lenguas from the deserted
town of Casulucan, to make it easy for the Christians to comply with their
religious duties. Mass was said only when a priest came around. On Sundays, the
people congregated to say the rosary.
Religious enthusiasm was noted
on the island; some catechumens prepared themselves to be baptized; others
presented their children for baptism, others had their marriages solemnized. (Davao History by Ernesto I. Corcino, 1998)
The Sigaboy Mission
The Samal experience led to
the adoption of a new tack in missionary activities. It began in the
newly-founded Christian settlement of Sigaboy whose nucleus was composed of Christian
inhabitants found earlier in Linas. Jesuit fathers Ramon Pamies and Marcelino
Vivero “Casassus” were installed on 22 September 1870 in the new mission of
Sigaboy. At that time, Sigaboy and its surrounding villages of Mati had already
300 Christian inhabitants.
The inhabitants of Davao Gulf,
such as the Mansakas and the Manobos, were more prosperous than the Christians,
despite their nomadic nature. They gathered forest products and panned gold
dust in the river beds (especially in Kingking), activities which were quite
remunerative. The Christians, on the other hand, did not cultivate the lands
and were content to engage in a little commerce, i.e., bartering cloth, wire,
glass, beads, and bangles with beeswax and resin of the non-Christians.
The Christians could not get
out of their misery because they lacked capital. All they counted on was a few pesetas
(1 peseta = 100 Spanish centimes). They ordinarily subsisted on camote
and rice left over from the last harvest. These they ate without salt and
sometimes with a little fish or shellfish. When food was scarce, they would
visit the pagans and eat with them as though they were part of the family.
These Christians had intermarried with the local pagans and thus constituted
the early population of Sigaboy.
The missionaries encouraged
the construction of chapels made of light materials in as many places as there
were Christians to undertake them. Thus, the chapel provided a venue for
catechism classes, priestly visits and other events requiring the presence of a
priest, e.g., the Holy Mass and other church activities. In time, this practice
was adopted as an effective means of inviting more infieles into the
fold of Christian life.
The few missionaries available
to tend to the spiritual needs of the inhabitants were able to cover several
communities for their ministration. The pre-announced schedule of visitations
(as against remaining in the convento waiting for people to gather)
enabled the missionaries to cover several places and meet numerous natives
ready to receive them.
This approach in spreading the
gospel is probably what the late Fr. Horacio dela Costa, S.J. referred to as
“Light Cavalry,” where the missionaries were go into the mission field with the
minimum of baggage to respond quickly to every call for their presence and
perform their services among the people who already had received advance
notice. The effectiveness of this approach is noticeable in the
Christianization and formation of barrios, most of which are named in honor of
saints.
The Sigaboy Mission underwent
three relocations. Initially located in Pundaguitan, it was transferred to
Tibanban, on a hill off the shore mounted with guns for better protection
against pirates. During the time of Deputy Governor Aunucio Generoso (who had
traversed the Sigaboy coastline as early as 1874 engaging in trading with the
Mandaya and Manobos), he recommended the transfer of the town site to its
present site because of its wider plain for the expansion of the community. (Davao History by Ernesto I. Corcino, 1998)
The Caburan Mission
The Jesuits assigned in
Sigaboy led by Fr. Vivero a.k.a. “Casassus” made the early missionary contact
with inhabitants along the western coast of Davao Gulf. During one of Fr.
Vivero’s visits to the evolving Christian settlement of Mati (which was actually
started in 1863 by the early Christians from Baganga), his boat lost a rudder,
drifted and carried him out into the open seas of Cape San Agustin. Weeks
passed without any news, and the people in his mission presumed him lost or
dead. Fate, however, brought him to the coast of Caburan (now Jose Abad Santos
town) where the natives found him standing aglow with light from the sun’s
reflection upon the white sail wrapped around him as he trembled with fever
inside the boat.
The natives considered his appearance
a miracle, and after a while they helped him come ashore. Fr. Vivero was weak
and sick from high fever. Despite his being a stranger and the first white man
ever seen by those natives, he was treated well and he recuperated under their
care.
News of his appearance
traveled far and wide and when he was ready to leave, the natives offered to
help him paddle his boat. He was received with warmth every time he stopped to
rest. These natives needed his spiritual ministry and would plead with him to
return as soon as possible, saying that they were willing to be baptized.
Natives, who manned his boat
in relays from place to place, brought him to Davao from Caburan. His stopover
at Tuban was long enough for him to exhort the natives to put up their settlement.
Tom Fr. Vivero is credited the founding of Tuban as a community. The
evanelization of the southern coast traversed by Fr. Vivero was followed up
many years later by Fr. Marco Gisbert and Fr. Saturnino Urios, together with
several others.
Evangelization activities
among the Bagobos were mainly attributed to Fr. Mateo Gisbert who stayed in the
area from 1880 to the time the parish in Baganga was established in 1892 where
he served as the first parish priest. He remained in Baganga till the end of
the Spanish regime where he received the first American military contingent
assigned there. In 1905, he was reassigned to Davao. (Davao History by Ernesto I. Corcino, 1998)
Jesuits Expand to East
Coast Missions
It was in 1873 when the Jesuit
Society took over the Bislig Parish from the Recollects who had been in this
southeastern outpost since 1640, From Bislig, their southernmost mission
station (of the ancient provincial capital of Caraga), the Recollects were able
to have visitas (mission stations) in Cateel, Baganga and Caraga, although the
frequency of their visitations was problematic due to their scant number and
the lack of roads to reach those places.
Fr. Gregorio Parache, S.J.,
became head of the Bislig Mission in 1873 and was joined later by Fathers Pablo
Pastells and Juan Terricabras. Fr. Parache assigned the two to organize the
mission of Caraga as the provincial rectory site. I t was during this period
(1876-1888) that Fr. Pastells, in a frenetic pace, worked towards winning the
friendship and cooperation of Mandaya tribes from Manay to Cateel, forming
settlements and laying out roads or trails to join the several communities
being established simultaneously. The church of Caraga was constructed under
the direction of Brother Zumeta as maestro de obras (head carpenter) in
1886.
Fathers Pastells and
Terricabras reached out to the Mandayas and organized Christian communities.
They campaigned for the blazing of foot trails in their mission jurisdiction and
encouraged the setting up of villages from Cateel to Quinablangan, Dapnan,
Baganga, Baculin, and Santiago to Manay along the coast. In the highlands, they
organized communities in Batiano, San Pedro and Manresa.
Parochial schools were
established following the formation of the mission station of Caraga. A
succession of eight missionaries carried on their educational activities,
including the teaching of the rudiments of the Spanish language, which was
imperative in the Christianization campaign.
Although the town of Caraga
was officially organized as early as October 1805 in the presence of Gov.
Aguilar, no missionaries or military forces were assigned there to look after
the people’s spiritual interest or protect them from Moro raids. Not until Fr.
Pastells came in 1874 were the people encouraged to live in communities that
some headway was made to develop systematically the east coast communities. (Davao History by Ernesto I. Corcino, 1998)
Converting the Moros in
Hijo, Tagum
In the Moro communities at the
head of Davao Gulf, Fr. Saturnino Urios, long known among the inhabitants of
Surigao, Agusan and the east coast for his earlier missionary activities and
his proficiency in the local vernacular, touched the minds of a large portion
of the Moros of Hijo to become his followers. His sermons reaped for him large
followings that resulted in dividing the Moro community.
In 1896, a large flotilla of
bancas from Tagum (Madaum and Hijo) appeared unexpectedly at the mouth of Davao
River. The Christians went into panic thinking the Moros had come to attack the
town. Fr. Urios went out to meet them. He learned that the Moros with their
families and children had come to avoid fighting among themselves because some
wanted to become Christians. Their leaders claimed they wanted to live among
Christians.
Fr. Urios sought the
cooperation of the local Christian leaders to establish settlements for those
Moros. Don Teodoro Palma Gil was placed in charge of settling one group at sitio
Oyanguren in Tigatto. Don Francisco Bangoy took charge of the Kalagans, whom he
settled at Alberique (Ma-a). Fr. Urios, who began his Davao assignment in 1892,
remained here until the end of Spanish rule in the country.
The last decade of Spanish
colonization saw the full-scale conversion of the different ethnic groups of
Davao as missionaries took to the field without let up to cultivate the
goodwill and respect they had sown, especially during the past 15 years.
In the northern side of the
Gulf and Hijo, and areas in Tagum, Salug and Tuganay, the intransigent Moros,
Mandayas, Mansakas and Mangulangans became friends of Fr. Urios whose
proficiency in the dialect had endeared him to them. Practically without rest,
he went forth to carry out his tasks among the B’la-ans of southern Davao down
to Balut and Tumanao.
Fr. Gisbert took his
evangelizing zeal among the Bagobos around Mt. Apo down to Malalag and
alternating or going together with Fr. Urios. He earned the goodwill and trust of the tribal groups that led to the formation
of Guiangan, Bagobo, Tagacaolo, Kalagan, and B’la-an settlements in places long
forgotten by many but which remain in the Jesuit maps of the last decade of
Spanish government presence in this part of the country. Even abandoned mission
posts in Samal were reestablished with Mandayas, Samales and Moros living side
by side. (Davao History by Ernesto I. Corcino, 1998)
The End of Spanish
Colonization
The war between Spain and the
United States that culminated with the singing of a peace treaty in Paris on 10
December 1898 ended the 333 year Spanish rule in the Philippines. In consonance
with the terms of that treaty, the Philippines was placed under American
sovereignty. The Spanish colonizers all over the country were recalled to
Manila where, in due time, they were sent back to Spain.
The Spaniards in Davao,
however, maintained their rule for a year more after the signing of the peace
treaty. Owing to the lack of communication with the outside world, Spanish
officials and troops remained at their stations in Macar (now Makar), Glan,
Balut, Tumanao, Mati and headquarters in Davao until a steamer, the Churruca,
was sent purposely to evacuate them. Davao marked a new era in its history on
15 January 1899 when the Spanish Governor Commandante Bartolome Garcia
and his command embarked on the Churruca and left Davao to its devices. (Davao History by Ernesto I. Corcino, 1998)
Updated on April 13, 2017@7:59pm by Rhey Mark H. Diaz
Updated on April 13, 2017@7:59pm by Rhey Mark H. Diaz
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