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

Indigenous People of Davao

OF THE PROVINCES IN THE PHILIPPINES, DAVAO can claim the distinction of having within its territorial boundaries the most number of lumads or indigenous tribal communities (lumad literally means “from the bowels of the earth”). These tribes have been identified variably from six to sixteen different groups. They belong to three basic racial stocks: Pygmies, Indonesians and Malays.

      Intermarriages among the three original racial stocks, plus geographic division of the mixed races and the resultant differences in customs and dialects apparently brought about the present distinctions among the many tribes inhabiting Davao. 

Mansaka Girl

   Prof. Ferdinand Blumentritt mentions 14 Davao tribes: Ata, Bagobo, B’la-an, Calagan, Culaman, Dulangan, Guianga, Loac, Maguindanao, Mandaya, Manobo, Samal, Sanguil and Tagacaole.  Malayan ethnology curators at Chicago’s Museum of Natural History Fay-Cooper, describes extensively six of Davao’s aboriginal tribes: Bagobo, B’la-an, Tagacaolo, Kulaman, Ata, and Mandaya. Additional native tribes are identified as Mansaka, Libaon, Mangguan, Matigsalug and Mamanua. Whether or not all these lesser- known tribes really exist in Davao or simply refer to the same groups called by different names, is an issue to unravel.

     The following descriptions of each of the tribes are quoted from early studies, mostly done by foreigners who unwittingly reveal their colonial mindset.

       The Atas (also Ataas, Itaas) are powerful people of unknown origin who appear to be a mixture of Negritos and Malays. They occupy the hinterlands comprising the headwaters of Davao, Tuganay and Libuganon Rivers. They are very sensitive but can easily be put under control if done with tact. A vindictive type of people, utmost care is exercised in dealing with them. They have a language of their own. Their name means “dwellers in highlands”. Living in frail huts of palm leaves and bark of trees built on top of trees, they depend primarily on hunting for their livelihood. They are believed to be the most numerous.

An Ata Woman

       The Bagobos mostly occupy the lower slopes of Mt. Apo, extending from upper Digos in the south to Talomo and Tugbok in the north and to Baguio in upper Calinan on the northwest slope. They are known as the most elaborately dressed of the Davao tribes. In view of their proximity to the Christian settlements since Spanish times, they are the tribe most integrated with Christian society. The influx of newcomers to Davao, starting with the Japanese, has gradually eased this tribe from the excellent lands they had been occupying.

      The B’la-ans are the Malay people occupying mainly the interior region between the Bulatukan River (in Bansalan) and the Sarangani Islands and it’s Bay. Exceedingly timid, they have a peaceful disposition and are the most industrious of all the natives. They grow rice on the plains of the interior region they occupy.

       Their language is characterized by the preponderance of the Letter “f.” They are very intelligent, and those who have been baptized give good proof of themselves. Their religion is a sort of house about half a mile from one other. They are reportedly superior to other tribes, being cleaner, more industrious and wealthy.

The Calaganes are Malay people who live along the Casilaran Creek (in Hagonoy), an area between Padada and Sta. Cruz. They are often mistaken for Moros, but they are not. They are fine and very tractable fellows. The first people baptized en masse in that section of Davao, they established a reduccion (community/resettlement site) in the past at Piapi and the coast of Guihing.

The Culamanes are the Manobos living on the southern coast of Davao Gulf, from Malalag to Batulaki, and the vicinity of Sigaboy on the other side of the Gulf. They occupy sections nearer the coasts than the Tagacaolos.

Slavery, Polygamy and Omens

Slavery is recognized institution in Bagobo and Mansaka society. The need for slaves is one of the chief incentives for hostile raids against neighboring tribes. A good slave, male or female, is valued at about five agongs (bronze or brass gongs).

Polygamy is common among Bagobos and B’la-ans. Kinship and the lack of funds form only restrictions to the number and choice of wives a man may have.

Or Bagobos and Mansakas, the song of the limocon (wild dove) is of good or evil augury depending on circumstances. Accordingly, when the limocon sings, they stop and look about them. If no particular thing indicates any ill, they continue in their task or trip, for the song of the limocon is good (Gisbert 1903-1909, 236-237).

Although possessing characteristics similar to the Manobos. Culamanes have learned to get along better with the Christian new-comers and the other tribes. They are said to be ferocious in a fit or vengeance. 

A Bagobo Woman

The Dulanganes (Gulanganes, also called Bangai-Bangal by the Moros) are found in the hinterlands of southern Davao and Cotabato. It is not known whether they are pure-blooded or Malay with an infusion of Negrito blood. They are savage and fierce, and Moros themselves do not want to meddle with then, calling them a bad race. They are naked except for a small covering made of leaves or bark of trees. They have no houses and Iive in caves or inside tree trunks. Their weapons usually are poisoned arrows.

The Guiangas are scattered on the Rancherias of Gumalang, Tamugan, upper Toril and Biao. The tribe’s dialect is totally different from neighboring Bagobo’s. They are also called Guanga or Guianga, which means “forest people.” They are suspected of being fragments of the little-known tribe, who according to location lived in southern Mindanao under the names Manguangas, Mangulangas or Dulanganes. Like Bagobos, they practice human sacrifice.

The Loacs belong to the Tagacaolo tribe who dwells in the mountain forest of the San Agustin peninsula. They are the poor members of the Tagacaolo tribe who have isolated themselves as a means of protection from being made slaves by the rich and powerful segment of their tribe. 

The Maguindanaos are the Moros of Cotabato, also the Moros who inhabit the Sarangani Islands and parts of Davao Gulf coast. Living mostly along the mouths of rivers, they impeded the Spanish colonizers’ efforts at bringing the other tribes of Davao within the Christian fold.

Sama Tribe

The Mandayas (Mandaya or “people of the upland”, Ilaya) are of Malay stock. They inhabit the slopes of the mountain range that borders the [acific Ocean, from Mati to Bislig, and the area in upper Tagum and Hijo Rivers, as well as the upper Agusan River Valley. They were famed as a headhunting people, but their early contacts with the Spanish colonizers (since early 1600s) have made them the first tribe to embrace civilized life. They are fond of brightly-hued dresses that hey weave from abaca. Like most other tribes, they are superstitious and polytheistic. The recruitment of some members of this tribe in the Philippine Constabulary in the years of American sovereignty in Davao has been instrumental in bringing over members of the other tribes, especially in upper Tagum, under the sway of the government.

The Manobos (Manuba or Man-Suba, ‘river people”, also “those who grew up” (of Malay extraction) chiefly occupy the Agusan river valley in Compostela. They inhabit various points from Malalag to Sarangani and between Cuabo and Cape San Agustin. The Manobos are considered the most aboriginal tribe of Mindanao. Of Malay stock, the Manobos are slight of built but athletic. They have little liking for work and are warlike and valiant, being usually hunters for slaves. Although wild, they are easy to resettle but difficult to preserve. Their houses are built near the rivers, often on the forks of trees. They change glass-stringed beads, Manobos prefer black rather than the more popular red among the Mandayas.

Mandaya Children

The Mansakas inhabit the upper reaches of rivers and the mountain slopes of Lupon up to the interior of the Hijo River in Tagum. They are a peaceful tribe today, but time was when they were a warlike nomadic group who fought the Moros and Mandayas to acquire slaves, which were essential parts of their dowries. Their language intonation and vocabulary are different from Mandayas.

The Samales inhabit the island of Samal in the Davao Gulf. They are mostly Moro-Mandaya mestizos. Originally believed to be the descendants of that emigration (between 1460-1480) led by the Shariff Kabunsuwan from Johore, Malaya, who were dispersed by astorm, they reportedly found their way to different islands south of the Philippines, including Mindanao. Tradition distinctly states that he people who came with Kabungsuwan were Samales. The Samales or Bajaws are the sea nomads of the Malay Archipelago, and their emigrations are frequent. They are not so difficult to resettle, and are in fact well-inclined to the Spaniards whom they helped in ousting the Moro chieftain.

Elopement â la Manobo

The Manobos have a custom whereby the man may evade the payment demanded by the girl’s parents. This is effected by forcefully abducing the girl, but this should prove more expensive to the man should the girl’s relatives, who invariably set out in pursuit armed with bolos and spears, be able to catch is usually done upon the advice of a datu (headman) and with the connivance of the girl herself.

Matigsalug Woman

The young man, with six or eight male companions, set themselves up in a camote (sweet potato) field where the girl, accompanied by her own friends, is likely to pass. The man’s companions hide themselves in the bushes and leave the man in the open. When the girl comes along, the man carries the girl off and his companions come out of hiding to scare the other girls off. Should this scheme fail, the young man will be made to pay a heavier amount than what would have been originally asked of him if he conducted his courtship in a more decorous manner.

Polygamy is recognized but seldom practiced. Divorce is not a tribal custom. Upon the death of the husband, the wife is considered to belong to his relatives. She may remarry in the same manner as the first, although the fee demanded for her is not as high (Garvan 1941).

Datu Bago of the Davao River settlement. While mainly inclined to fishing, they were among the first tribes in Davao to engage in commercial production of agricultural crops during the Spanish regime. They were the last tribe of the Malay stock to immigrate here.

Maranao Tribe

The Sanguiles are a little known tribe of the interior from Padada and Malalag to the peninsula of the Sanguil Volcano in the south. Early settlers believe “Sanguiles” was a collective title for the B’la-ans, Manobos and Dulanganes who occupied the general area. These people reportedly refer to themselves as Sanguiles. A nomadic people, they settle in small clearings they have made, staying usually just for one harvest, and then moving on again to another place for a new clearing, all the while engaging in their major preoccupation-hunting.

The Tagacaolos are “inhabitants of the head or source of rivers.” Also of Malay stock, their habitats are scattered among those of other tribes on both sides of Davao Gulf – from Malalag to Sarangani on the west and from Sigaboy to Cape San Agustin on the east. They are much divided among themselves and are continually at war, the weak becoming the slaves of the stronger and frequently being sold to the Moros and Bagobos. They have human sacrifices, usually limited to their enemies from the other tribes. Their language is easy to understand to those who know Visayan. The Tagacaolos are of good physique and with a complexion somewhat lighter than those of the other tribes, except the Mandayas.

Updated on April 13, 2017@07:42pm by Rhey Mark H. Diaz

Exploring Mindanao

Early Contacts with Western Explorers

PORTUGUESE EXPLORERS VENTURED IN MINDANAO many years before Ferdinand Magellan “discovered” the Philippines for the Spanish Crown on 16 March 1521 (actually 17 March reckoned along the international dateline.) Their logbooks mention the island called Mindanao, Bendanao, or Mandaña.

Ferdinand Magellan

Around 15 years earlier, Lodovigo Varthena, an Italian, visited Mindanao in the first decade of the 16th century (ca. 1506) in the service of the King of Portugal.

Francisco Serrano, Magellan’s cousin, who was shipwrecked off the Turtle Islands, took refuge in Mindanao in 1512. He convinced Magellan to present himself to the Spanish Crown for a commission to explore new lands in the Eastern World via a new route sailing west.

Magellan, with Serrano by his side, made that epochal voyage, and though he died in Mactan, Cebu, history has since recognized him as the first circumnavigator of the world and the discoverer of the Philippines, which Magellan named Islas de San Lazaro (Islands of St. Lazarus). (Davao History by Corcino, 1998)

Magellan’s Pacific Ocean

Ferdinand Magellan crossed a wide and peaceful ocean before he reached the Philippines. He christened the ocean Mar Pacifico or Pacific Ocean (Discovery 1978, 84).

While it could not be ascertained that Magellan himself stepped on Mindanao soil while serving with the Portuguese explorations, it is recorded that he sailed hereabouts in the service of his native country as Serrano did.

Voyage of Magellan

The same logbooks spoke of some places within Davao’s present-day boundaries, which were historic settings of the early voyages of discovery and exploration by Portuguese and Spanish navigators.

One of Spain’s earliest expeditions to the Philippines reached Mindanao in 1526. Commanded by Juan Jeoffre de Laoisa, the company included Captain Andres de Urdaneta, a navigator who later became an Augustinian friar. The expedition’s six vessels were quickly reduced to three, and Laoisa and two others who took over the helm died.

One of the ships, the Santa Maria de Parral under the command of Jorge de Manrique, proceeded to Nonocan, between Dapnan and Baganga on the east of Davao, where a mutiny took place on board. Ten members of the crew killed Manrique and his brother Diego and threw their bodies overboard.

A town mate Magellan, Sebastian Oporto, along with some others, were sent down to procure provisions, but they were captured by the natives.

Oporto was later rescued by the expedition led by Alvaro de Saavedra, which dropped anchor at Lambajon, a Mandaya settlement between Dapnan and Baganga in 1528. The favorable north wind brought them to Tagacabalua (now Cape San Agustin) and on to Davao Gulf, where they landed on Talicud Island to get food and fresh water. Sailing westward, they landed at a place called Lobo (now Santa Cruz).

The Spaniards encountered 50 Manobos armed with spears, daggers and krisses (swords) who stopped them from going inland. Acting as interpreter, Oporto explained to the Datu that Captain Saavedra, an ambassador of the King of Spain, came in peace and friendship. Before they could secure provisions, Saavedra and his men had to board the ship quickly when a favorable wind stirred: the harbor was so deep there was no place to lower anchor. Consequently, they left without even bidding the Datu farewell. (Davao History by Corcino, 1998)

Villalobos at Baganga and Sarangani

Perhaps the most interesting event that affected Davao during Spain’s series of expeditions to the Philippines was the exploration headed by Ruy Lopez de Villalobos. Instructed to settle, colonize, trade, and fortify the coast in Las Islas del Poniente (Isles of the West) of which the Philippines was a part, Villalobos left Navidad, New Spain (Mexico), on 1 November 1542. He reached Mindanao in early February 1543 and made the first extensive investigation of the island.

On 2 February, he anchored in a beautiful bay which they called Malaga (now Baganga) on the island Cesarea Karoli (Mindanao) “which the pilots, who afterwards to have a circuit of three hundred and fifty leagues.” (Davao History by Corcino, 1998)

Mindanao

Mindanao derives its name from a large take (which is called Danao in the language generally used on the island) and was applied originally to the lower Rio Grande valley and see coast that were brought under the rule of the Sultan of Maguindanao (Blair and Robertson 1903-1909, vol. 37, 259; vol. 40, 310). (Davao History by Corcino, 1998)

Villalobos ‘“Las Islas Filipinas”

Students of Philippine history will remember Villalobos for giving the name Las Islas Filipinas to this country in honor of the Crown Prince Philip II of Spain. He was also the first Spanish navigator to thoroughly explore and circumnavigate Mindanao which he named Cesares Karoli (after Charles I, monarch of Spain in 1516-1556). Furthermore, he deserves to be credited for giving the world an important navigational landmark, the point on the northeastern side of Davao Gulf, formerly called Tagacabalua by the natives. This became known as Cape San Agustin, a name giveb by the Augustinian missionaries, namely Fray Geronimo de San Esteben (a.k.a Santisteban), Fray Nicolas de Perez, Fray Alonzo Alvarez and Fray Sebastian de Trasierra who were with Villalobos.

During the exploration of Mindanao, Villalobos had touched at Surup, a sitio several miles north of Cape San Agustin inj the Davao Gulf side. Here, Santisteban had the opportunity to baptize a five-year-old Manobo boy, but the boy later died. This was the first Spanish apostolic ministration in the Davao Gulf area.

After a month’s residence on the island they left in search of the Island of Mazagua, but contrary winds forced them to anchor at an island name Sarangar (Saragani) and by them called Antonio.

Philippine Old Map

Villalobos reached Sarangani with one of his ships badly damaged by a storm and his crew suffering from hunger and sickness. On landing they found the islanders hostile. The natives not only refused Villalobos offer of gifts, trade and friendship but also started to assault his men. Therefore, the Castilians. Led by one Alvarado, decided to subdue them by force. In the fight that ensued, the natives were ousted from a hill, which had been fortified, leaving behind their wares and supplies that the Spaniards appropriated for themselves.

The people defended themselves valiantly with small stones, poles, arrows, mangrove [sic] cudgels as large around as the arm, the ends sharpened and hardened in the fire . . . Upon capturing this island, we found a quantity of porcelain and some bells which are different from ours, and which they esteem highly in their festivities, besides perfumes of musk, amber, civet, officinal storax, and aromatic and resinous perfumes. With these they are well supplied, and are accustomed to their use; and they buy these perfumes from the Chinese who come to Mindanao and the Philippines.

The offensive arms of the inhabitants … are cutlasses and daggers: lances, javelins, and other missile weapons; bows and arrows and culverines. They all, as a rule, possess poisonous herbs and use them and other poisons in their wars. Their defensive arms are cotton corselets reaching to the feet and with sleeves: corselets made of wood and buffalo horn; and cuirasses made of bamboo and hard wood, which entirely cover them. Armor for the head is made of dogfish-skin, which is very tough. In some islands they have small pieces of artillery and a few arquebuses.

Fray Santisteben describes the privation they suffered in a letter to the Viceroy of New Spain:

If I should try to write in detail of the hunger, need, hardships, disease, and the deaths that we suffered in Sarragan, I would fill a book … In that island we found little rice and sogo, a few hens and hogs, and three deer. This was eaten in a few days, together with what remained of the ship food. A number of cocoa palms were discovered; and because hunger cannot suffer delay, the buds, which are the shoots of the palms, were eaten …

Finally, we ate all the dogs, cats and rats we could find, besides horrid grubs and unknown plants, which all together caused the deaths, and much of the prevalent disease. And especially they ate large numbers of a certain variety of gray lizard which emits considerable glow; very few who ate them are living. Land crabs also were eaten which caused some to go mad for a day after partaking of them, especially if they had eaten the vitals. At the end of seven months, the hunger that had caused us to go to Sarragan withdrew us thence. (Davao History by Corcino, 1998)

Conversion factor

           On 8 September 1596, Jesuit missionaries built in Butuan what was perhaps the first Catholic Church in Mindanao. They also established a solif Christian foundation in Zamboanga, which became a base for later evangelizing work in Cotabato and Davao. (Davao History by Corcino, 1998)

Initiating Christianity

Some 30 years after Villalobos Mindanao experience, Spain succeeded in consolidating its control over Luzon and Visayas. Expeditions sent to Mindanao, however, failed to accomplish the same. Moros fiercely resisted military attacks and retaliated by killing Spaniards and natives in Christian settlements in the north.

Religious conversation efforts – both by Portuguese and Spanish missionaries – fared much better than the colonizing attempts. In 1531, a Portuguese layman, Francisco Castro, found his way to eastern Mindanao, in Carhaga (Caraga) nd converted the ruler and his two daughters. The ruler was christened Antonio Galvan in honor of the Portuguese Governor of Ternate. To this day, descendants of Galvan still reside in Monkayo, Davao del Norte. 

Religious Missionaries

In 1546, the great Apostle to the Indies, later canonized as St. Francis Xavier, went to the same area in eastern Mindanao, in a place called Kabuaya (near Cape San Agustin) to propagate the Christian faith. The text of the Papal Bull canonizing St. Francis affirms his apostolic activities in Mindanao.

Ipse primus malais, saracenis, mindanais, malacansibus et japonis Evangelicum Cristi anunciaverat. [It can be said that he himself was also prepared to proclaim the Gospel to the Malaya, Saracenes, Mindanaoans, infieles and Japanese.]

Spanish censorship, it is claimed, did not allow any mention of St. Francis Xavier’s evangelizing activities in the Philippines. (Davao History by Corcino, 1998)

The Society of Jesus

The Jesuit missionaries who originally came to the Philippines in 1581 were the pioneer evangelists to be assigned to the northeastern section of Mindanao, and then called Caraga.

Caraga District at that time encompassed the northern section of Mindanao, from the present day town of Alubijid in Misamis Oriental eastward to Surigao, including the adjacent islands nearby, and then southward down the coast to the tip of Cape San Agustin east of Davao Gulf.

From Butuan, where the first Jesuit mission house was established (ca. 1596), they reached Fort Linao (present-day Bunawan, Agusan del Sur) and Monkayo Valley in Davao del Norte in 1608.

Their work, however promising, had to be abandoned to comply with a church order dividing Mindanao. (Davao History by Corcino, 1998)

Dividing Mindanao

       Just as a Papal Bull divided the world between Spain and Portugal, a church order divided Mindanao between the Order of the Recollects (or the discalced Augustinians) and the Society of Jesus in 1621. Cebu Bishop Arre assigned the Recollects to eastern Mindanao (to which Davao belongs) and the Jesuits to western Mindanao. (Davao History by Corcino, 1998)

The Order of the Recollects

     In 1608, the Recollects set up their head mission station in Tandag, the capital town of Caraga District. From there, they carried out missionary activities in the district and in the former Jesuit mission stations of Butuan and Linao .

Has St. Francis really come to Davao? This is one issue that more seasoned historians with access to better sources will someday unravel … possibly. (Compiled and translated by Vicente Generoso from Pastells 1916 and Blair and Robertson 1903-1909).

The Recollects labored for over 260 years to bring about Christian civilization in this pristine territory, populated by several indigenous tribes, i.e., the Mandaya, the Manobo, the Dibabaon and the Mansaka besides other Sungaonon tribes. As a whole, the early missionaries referred to these peoples as infieles (infidels).

From the head mission station in Tandag, other villages gradually developed as the missionaries set up stations both along Agusan River Valley, the northern and eastern coast of Surigao and down to Bislig, near the boundary of what eventually became the town of Cateel. This was the territory of the Mandaya, a freedom-loving people who preferred to have their family or clan live far apart from others, often hiding their simple dwellings in the thick forests along the eastern seaboard or contra costa. Their forebears may have had contact with early Spanish or Portuguese explorers when some of their shipwrecked crew members drifted ashore and perhaps were made captives by these natives. These were the infieles living near the Bislig mission outpost, the potential converts had there been missionaries to minister amongst them.

    Missionary activities on that coastal section dividing present-day Surigao and Davao remained practically at a standstill for over a century; meaning that evangelization thrusts southward from Bislig to the territory, which is now within the boundary of Davao, did not take place as what normally should have happened. The major reasons for the lack of progress were the Moro raids and the scares number of missionaries available to undertake the “winning over” of the infieles to live in the reducciones. The situation was aggravated when the Jesuits, who were making headway in the Monkayo-Compostela Valley, were transferred to the western side of Mindanao.

      In 1671, a major effort was made to explore the coastal area south of Bislig for possible mission posts as well as a military outpost. Raids carried out by Moros led to the abortion of Spanish plane to expand further south of Bislig as many inhabitants including some missionaries were killed, taken away as captives with the rest fleeing to safety in the wilderness.

     Amidst these dangers and difficulties, the pioneer missionaries had to confine themselves to their parish bulwark, suspending their activities in the form of community-building, construction of parish churches and spreading the gospel among the natives. (Davao History by Corcino, 1998)

Updated by Rhey Mark H. Diaz on April 13, 2017@7:45pm