Ibaloy braves 1
>> Friday, July 11, 2014
LIGHT AT
THE END OF THE TUNNEL
Roger D.
Sinot
ASIN HOT SPRINGS, Tuba, Benguet -- In the
Augustinian account of 1755, William Henry Scott mentioned in his research work
that “refuge in the mountains did not make the Igorots immune to Spanish
attack. Tonglo, a village in what is now Tuba, was a wealthy community of
around 300 Igorots whose chieftain’s personal fortune was elevated at P5,000.
It was almost a day’s hike from the Spanish camps on the La Union coast. When the
Igorots threatened to stone Father Pedro de Vivar, the first Spanish friar to
reside unarmed in an Igorot village, for destroying their idols, they must have
known that they were risking military retaliation.”
“Four
years later in 1759, the attack came. Three separate detachments that took
three weeks to reach Tonglo, subjected it to five hours of artillery and rifle
fire, razed it so perfectly that no trace of its location can be found today.
The Igorots survived the battle but neither surrendered nor submitted. They
simply retreated deeper into the Cordillera. This was the standard Igorot
response to the standard Spanish tactics of applying the torch to thatched
houses and ripening grain. The official term was enter with fire and blood”
Scott continued his research and appreciated the Igorots saying, “the Igorots
paid for their freedom. When Galvey found 500 houses in La Trinidad Valley in
1829 and burned 180, Carl Semper in 1861 found Agno Valley full of stonewalls
overgrown with cogon grass. He wrote, today, most villages bear the stamp of
misery and deprivation. Their fields are badly maintained, the stonewalls
around the houses are dilapidated and the great rancherias that existed in
Galvey’s time have been deserted. The Igorots paid for their liberty.”
“Dr. Jose Rizal may have estimated Spanish and Igorot valor when he
sarcastically assured General Salamanca “the only objection to seating Igorots
in the courts might be their smell of gunpowder.” He analyzed it, the people
accustomed to bondage would not defend them against the invader nor would
fight; for the people it was just a change of masters.”
Teodoro Agoncillo said, “ the phenomenon may be ascribed; first, to the
paramount influence of the Spanish friars over the natives who blindly followed
anything their spiritual counselors told them to do; and second, to the Spanish
policy of divide and rule.”
The pagans of Tonglo only put up with Father Vivar’s preaching and
idol-smashing for six months before they told him, “It’s no easier for the
people to give up what he believes.” The Ibaloy mambunong (priestess)
looked him straight in the eye and said coolly, “If you’re the priest of the
Christians, so am I of the Igorots. And if you have your god, I have mine!” And
went on with her business.
“In 1762, the Igorots by force of arms prevented Fray Manuel Alvarez from
ministering to the pagans. In 1755, Father Cristobal Rodriguez tried to pass
through the mountains near Kayapa, Nueva Viscaya and was turned back by Igorots
who said their gods did not want him to go through because they would die if
they let him through, although they did reluctantly let him through a month
later on condition that there be no baptizing.”
“The traditional Igorot arsenal consisted of wooden shields, bamboo lances and
highly effective stakes planted along grassy trails at ankle height, rarely
bows and arrows, and only later such weapons as iron-headed spears, two-edged
bolos and head axes. Their defensive tactics include blockades in mountain and
river passes where they could roll down stones and logs, till the invaders
lowered their guards, or outright offer to surrender to be followed by ambush
on the retiring forces, and a conspiracy of secrecy about their trails and
villages. Those who came down are only men in whom their chieftains have
confidence, not women or children or slaves, according to Father Antolin in
1789, when he killed an Igorot who guided a Spanish friar into the mountains in
1755.”
The bravery of the Ibaloy weighed through their loyalty to the master and their
belief interpreted by their priests and priestesses. Sir Morr Pungayan shares
the character of the Maksil ni Ibaloy next time. Happy trails to fellow
Ibaloys, and Cancer-born folks, the “rainy day people.”
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