It was not José Rizal who got shot in Bagumbayan 117 years ago…
…it was Mother Spain. :-(
It was not José Rizal who got shot in Bagumbayan 117 years ago…
…it was Mother Spain. :-(
Have you ever wondered how the Misa de Gallo or Simbáng Gabí was celebrated during the Spanish times? Then come and visit the Holy Family Church in Roxas District, Cubáo, Quezon City from December 15 to 23 at 10:00 PM to witness this historic Filipino-Catholic ritual that is filled with so much “sense of the sacred“! And hey, don’t forget to bring your candles or lanterns (farol with light), OK? You’ll find out later on. ;-)
See you there!
I didn’t know that my accidental discovery of La Laguna province’s foundation date was going to dance with controversy. Instead of receiving magnanimity from the powers that be, it was, sadly, received with vehement opposition.
First, the National Historical Commission of the Philippines (NHCP) contended that 28 July 1571 should not be recognized because on that date, La Laguna was founded not as a province but as an encomienda. I told them that it should not be made an issue. There is no question that La Laguna —now referred to simply as Laguna— did not begin as a province on that date, but the NHCP had overlooked what a foundation date really is. My argument is really simple: . Not as a province per se, but as La Laguna .
Up to now, nobody knows exactly when La Laguna became a province. Ron Yu, the editor of the coffee table book that I’m writing about the province, theorized that it could have been 1581 when Bay was made the first capital of La Laguna (many in the provincial capitol, including yours truly, agree with him). But the problem is that there is no exact date. Nevertheless, whether we have an exact date or not, it will NEVER negate the fact that La Laguna already existed prior to 1581. Oddly, concerned individuals over at the NHCP either fail to understand this or they simply don’t want to accept it.
In the end, when they could no longer withstand the strength of the logic of what a foundation date really is, one of them found a loophole: that it would be unpatriotic if Lagunenses will choose La Laguna’s foundation as an encomienda simply because this system connoted slavery! Yes, this gentleman mentioned the word slavery. And he crumbled right before my very eyes.
But did the encomienda really connote slavery? Let us first study the background of the problem.
What is an encomienda?
In elementary and high school classes, Filipino students are generally taught that an encomienda was a piece of land given to a Spaniard for a certain period of time. Included on that land are the indios (natives) who were the original settlers. The receiver of the encomienda is called an encomendero. The encomendero had the right to exploit the natives for labor but without enslaving them.
Unfortunately, it is hardly taught that an encomienda was a quid pro quo affair. What is hardly taught these days is that it was the duty of the encomendero to:
1) protect the natives from tribal enemies
2) to educate them, i.e., to teach them the Spanish language, and
3) to indoctrinate them into the Christian faith.
To wit, an encomienda was a legal system employed by the Spanish crown during the colonization of the Americas to regulate Native American labor. And this system was later applied to the Philippines.
In this scheme, the Spanish crown grants the encomendero a specified number of indios (for a limited time period) for whom they were to take responsibility by accomplishing the aforementioned duties. That is why it is called an encomienda in the first place: it is from the Spanish verb “encomendar” which means “to entrust”. In return, the encomendero could extract labor from their wards in the form of labor, gold (if available), or other products (mainly agricultural produce). There was, therefore, a mutual obligation from both encomendero and indio.
What should be firmly noted in this system is the existence of the aforementioned mutual obligation between the encomendero and his subjects. In the first place,there would be no encomienda at all without either of the two parties involved. At the onset, pre-Philippine societies were not yet organized into township communities, i.e., they were not yet set up in a way the Spaniards had wanted them to be. These communities were small and scattered. Many were forest dwellers. And those living in river and lakeshore communities were not as compact as well. Naturally, it took some time and effort for an encomendero to organize the indios in his encomienda in order for the mutual obligation to materialize. Thus, it is safe to say that the encomienda served as the prototype (or it laid the groundwork) for the reducción, at least in these islands.
Important note: this is not to say that the encomienda preceded the reducción. In the early years of Spanish rule, both encomienda and reducción have taken place at the same time. But in Laguna, this seemed to have been the case.
To wit: the distribution of land during the early years of Spanish rule had to start somewhere, and that was done through the encomienda system. The encomendero was also required to support the missionaries and to train the indios assigned to him how to grow various crops and raise farm animals. Through the encomienda system, the indios learned modern farming methods. Through the encomienda system, the carabao was imported from Vietnam to facilitate rice farming. All this stimulated modern agriculture.
This is not to say that the encomienda system was perfect. Did it become corrupt? Yes, but not to the extent which ultranationalist anti-Hispanics wanted it to appear in our minds. True, abuses and corruption did take place (that is why the friars later on opposed it). But which regime on Earth at any point in history was considered heaven? And if we are to compare the encomienda system to our modern political landscape, the encomenderos of yore would have looked like saints compared to our politicians today.
For the sake of argument, let us say that the encomienda was filled with nothing but hardship and suffering for our indio ancestors. Should we still consider 28 July 1571 as La Laguna’s foundation date? Of course. In the case of La Laguna and 28 July 1571, the doctrine of res ipsa loquitur should come to mind. “The thing speaks for itself.” It doesn’t matter anymore if the encomenderos were drunkards or rapists. What is written on paper (i.e., the chart where the foundation date of La Laguna appears) should still be recognized and respected and should not be mixed with opinionated bull.
It’s like this: suppose that a man was the product of rape, why should he be disallowed to celebrate his birthday?
Anyway, back to the encomienda. The creation of provinces did not happen overnight. It had to evolve. And it did evolve from the encomienda. And even if the encomienda system did not become corrupt, it would have been abolished, nay, replaced in the first place. The encomienda was the basis for the creation of provinces. If not for the encomienda, there would have been no provinces in the first place.
In closing, subscribing to the leyenda negra will never do us anything good at all. Hating everything that Spain did to us only harms all the more. Ultranationalism is the problem here. It leads us to blind hatred. Attacking our Spanish past is tantamount to shooting ourselves in the foot. For good or for worse, the encomienda is part of our history, and is already history. It helped create modern Filipino society.
But to these NHCP historians, the encomienda system was bad, bad, and bad. The Spanish colonization of the Philippines was bad, bad, and bad. It makes me wonder why one of them still uses the surname Encomienda. He should change it to, perhaps, Lapu-lapu or Gat Páñguil.
Or Datu Putî.
Aw, shucks. Good vibes, Pepe… it’s FILIPINO eSCRIBBLES‘ third birthday today! :D
Every year on this day we celebrate our independence from colonialists (particularly Spain). But are we really independent from a foreign power?
The answer is in the negative.
The truth is, the Philippines has never been independent. Never was, never is.
As I have contended many times, the Philippines is a Spanish creation. For good or for worse, without the Spanish conquest of this oriental archipelago which we now claim to be our own, there would have been no Philippines to talk about. Thus, the Spanish conquest should not be considered as days of colonialism (in the Spanish context, colonialism is different from its English counterpart).
What happened on that fateful day of 12 June 1898 was borne out of a Tagalog rebellion led by Andrés Bonifacio and his band of Katipuneros. Emilio Aguinaldo, after suffering defeat from the hands of both Spanish and Filipino troops a year before (which culminated in the controversial Pacto de Biac-na-Bató), sought the help and support of his brother US Masons while in Hong Kong. He was, in effect, preparing for another showdown against the Philippine government (a clear violation of the pact which he had agreed to). It is implied, therefore, that during his stay in Hong Kong Aguinaldo had learned the rudiments of democracy and republicanism (something that an unschooled person could never learn overnight), and he planned to install these Masonic ideals once Christian monarchy falls in the Philippines.
Several days after the US invasion of the Philippines (commonly known as the Battle of Manila Bay), Aguinaldo returned from exile, interestingly aboard a US dispatch-boat. And then a month later, on 12 June 1898, he unabashedly proclaimed the independence of the whole country despite the fact that the Spanish authorities have never given up the seat of power. This premature independence declaration was pushed through because Aguinaldo thought that he had the powerful backing of the US. This is evident enough in the declaration of independence itself:
…los Estados Unidos de la América del Norte, como manifestación de nuestro profundo agradecimiento hacia esta Gran Nación por la desinteresada protección que nos presta…
That makes the independence declaration a hollow one. It is as if we could not become independent of our own accord if not for the assistance of another country. And to make things worse, the Aguinaldo government was never recognized by both the Spanish and US authorities nor was it recognized by the international community of nations. His presidency was not even recognized by the whole country. Filipinos outside the Tagalog regions, although they were (or could be) aware of the political turmoil that has been happening in the capital since 1896, could not have known nor heard about the independence declaration in Cauit (Kawit). And would have they supported it?
This is unknown to many Filipinos today: in the siege of Aguinaldo (which culminated in the aforementioned Pact of Biac na Bató), both Spanish and Filipino troops united to defeat the Tagalog rebellion. And that defeat was celebrated in Manila afterwards.
It is more correct that what we should commemorate every 12th of June is not Independence Day per se but the declaration of our independence, an independence that never was.
To his credit, Aguinaldo tried hard to legitimize that independence declaration by sending emissaries to the Treaty of Paris. But the Philippine delegation was not accepted there. And following the events of 12 June, Aguinaldo belatedly realized the inevitable: that the US did help him, but at a cost: our nation itself was to become their first milking cow. In short, he was double-crossed by those he thought were his allies.
After a brief but bloody tumult (World War II), the US finally granted us on 4 July 1946 what we thought was our full independence. But in exchange for that independence, we had to agree to the notorious Bell Trade Act of 1946; among other unfair clauses in that act, it forever pegged the Philippine peso to the US dollar. That date (which is also the date of the US’ independence from the British colonials) had been celebrated until 1962 when then President Diosdado Macapagal put back 12 June on the calendar of Philippine holidays. According to some nationalists, Macapagal believed that the Philippines was already independent from Spain since 12 June, and that the US simply did not respect our autonomy from the Spaniards. But in doing so it only paved the way for more hispanophobia, making Filipinos of today hate our Spanish past even more.
It is becoming common knowledge —especially in recent times— that the independence granted to us by the US (the real colonials) was nothing more but a hollow declaration written on cheap paper. In a stricter sense, we are no longer a colony of the US, but we are still under their mantle — through neocolonialism, the new evil.
The Philippines has never been independent. Never was, never is. But will it ever be?
A positive note to consider in the impeachment trial of Chief Justice Renato Corona is the investigation of the income tax returns of his family members. Because of this, Filipinos are now beginning to learn that there are SO MANY TAXES that they have to pay (aside from the withholding tax levied against them if they are employed). But during the Spanish times, which many Filipinos today loathe so much, there were only FIVE (5) forms of taxation whereas the Filipino under this US WASP neocolonial government has over TWENTY (20) or more taxes to pay. “The Reign of Greed” is happening today and not during the Spanish times. Charles Derbyshire is a complete hispanophobic cretin.
Several months ago, Yeyette and I attended a birthday drinking session of a friend of hers in Tanauan, Batangas. And so I found it an opportunity to stroll around the oldest parts of the town, which is what I always do whenever I have the time to travel. It is because in the oldest parts of a Filipino town (the población, where the ubiquitous church, municipal hall, rustic town plaza, schoolhouse, and the old houses —the legendary bahay na bató— in the sector de mestizos are located) a Filipino can find and realize his identity as a nation, as a people.
Tanauan is one of those Batangueño towns/cities that are near Manila. It’s historical significance is mostly attributed to patriot Apolinario Mabini y Maranan and former President José Paciano Laurel y García, both of whom were natives of Tanauan.
Also, this is the hometown of Telésforo Carrasco’s wife, Dorotea Nazareth. Carrasco was a Spaniard in Emilio Aguinaldo’s army who fought against the US WASP invaders. He was also in action during the catastrophic Battle of Tirad Pass (in his journal, he mentioned in detail how General Gregorio del Pilar was shot and killed — in a not-so-heroic manner).
In Philippine Literature, Tanauan was the hometown of one of Rizal’s characters in El Filibusterismo: Plácido Penitente. The name, in fact, is an oxymoronic technique that was utilized by the national hero. The name means “calm penitent” in Spanish, in a way depicting the turmoils of the said character’s status quo in the novel. The stereotype Batangueño, however, is not known to be calm. He is a raging warrior when provoked, as shown in many Tagalog films of old.
According to the Diccionario Geográfico-Estadístico-Histórico de las Islas Filipinas (1851), the old town of Tanauan was originally established in 1581 along the banks of Taal Lake (then known onomatopoetically as Bonbón due to the sound whenever Taal Volcano explodes) together with the old town of Salá. The town as well as the church was then under the patronage of San Juan Bautista.
The ecclesiastical supervision of the city was accepted by the Augustinians on 5 May 1584, and Padre Antonio Roxas became the first parish priest (see my photo of the church’s historical marker below). During the final years of the 17th century, the town’s first church was completed. It was made of wood and stood along the banks of the lake. In the year 1732, the stone church was built. But due to the catastrophic explosion of Taal Volcano in 1754, the communities of both Tanauan and Salá were totally destroyed. The surviving Tanaueños moved to a place called Bañadero which later on became one of Tanauan’s barrios (barangáy). Salá, on the other hand, moved to its current site: Barrio Salá which is also in present-day Tanauan (like Bañadero, Salá became a mere barrio as well). After the explosion, the church was rebuilt by Padre José Díaz in 1881.
It is interesting to note here that the aforementioned Spanish soldier, Carrasco, had an unfriendly encounter with Fr. Díaz. It is because Carrasco eloped with Dorotea. And as a consequence of this illicit love affair (unlike today, elopement was highly scandalous during the Spanish times), Fr. Díaz didn’t have nice words to say about the matter. He even accused Carrasco of kidnapping! Since then, an irate Carrasco nicknamed him Muy Reverendo Cura del Demonio Padre José Díaz! :D
During World War II, the church was damaged again. It was rehabilitated by architect José Mª Zaragoza under the supervision of Monsignor Godofredo Mariño in 1948. The present features of the church (particularly the interior) was the result of a renovation made during the late 1960s that was spearheaded by Fr. Leonardo Villa. The façade remains as the only original part from the church’s Spanish-era architecture. Today, the church is now known as the Church of Saint John the Evangelist (San Juan Evangelista).
The Diccionario Geográfico-Estadístico-Histórico de las Islas Filipinas describes the parish church as made up of stone but whose roof was composed of bamboo materials (this was when Tanauan was transferred from its original site after the volcanic eruption). The church had a regular priest and is under the patronage of St. John the Baptist/Evangelist. There was an elementary school for boys and one for girls. The cemetery was outside the village, well situated and ventilated (this we didn’t visit anymore). The townsfolk were able to communicate well with those from nearby Lipâ and Santo Tomás due to well-built roads (it should be noted that the Philippines back then was densely forested).
The land was elevated and had good plains where crops were planted. Cultivated lands produced wheat, rice, corn, cacao, coffee, indigo, pepper, cotton, abaca, and various fruits and vegetables. In mountainous areas were bred many kinds of hardwood from which were obtained materials for both furniture and construction purposes (as well as honey and wax!). Tanauan also had good pastures where cattle, horses, and pigs were bred. There was also even a sesame-oil-extraction industry. Others made beautiful fabrics created out of abaca and cotton. Still others produced indigo which gave out a permanent dye.
At the time of the said book’s publication (1851), the town had less than 14,000 people. According to the latest census, there are more or less 150,000 people in Tanauan today.
Today, little of what was written above can be seen in Tanauan. I’m not even sure if it still produces the same crops that it used to produce during the Spanish times. No longer a town, Tanauan now prides itself as a city. But in the Philippines, when one mentions the word city, what comes to mind are images of skyscrapers, fancy restaurants, intimidating highways, heavy traffic, and busy necktied and stockinged office people going to and from each glass- and concrete-covered, neon-lighted structure. Tanauan is far from it (yet), even if it has two Jollibee outlets already. And that is why to my mind, I refuse to consider it as a city as much in the same way that I refuse to consider other old Filipino towns-turned-cities as newly established urban centers (such as Calambâ). Of course, this is all but romanticism from someone who thinks he was born in the wrong century. :-(
So even if it morphs into a new Ciudad de Macati or Ciudad de Quezon, Tanauan will still be the same old Hispanic town that I came to know from the books that I’ve read about its romantic past…
More Tanauan photos below!
TANAUAN, BATANGAS, a set on Flickr.
♫ Bahay kubo, kahit munti
Ang halaman doon ay sari-sari.
Singkamas at talong, sigarilyas at mani
Sitaw, bataw, patani.
Kundol, patola, upo’t kalabasa
At saka mayroon pang labanos, mustasa,
sibuyas, kamatis, bawang at luya
sa paligid-ligid ay puro linga. ♪
Did you know that the Manila-Acapulco Galleon Trade (1565-1815) virtually introduced all these vegetables into Philippine soil?! Therefore, without the Galleon Trade, there would have been no ♫ bahay cubo, cahit muntî… ♪. And worse, our Filipino diet today would have been found severely wanting.
The above stunner is just but one of the Galleon Trade’s countless blessings to our country! And because of these blessings, the Philippines was created, was given life, was given identity. The Philippines was given POWER. It was at the very center of the world’s first foray into .
“How can anybody bad-mouth a medium that brought us such bounty?” (Nick Joaquín)