MUNICIPALITY OF NUEVA ERA, Historical Data - Philippine Historical Data MUNICIPALITY OF NUEVA ERA, Historical Data - Philippine Historical Data

MUNICIPALITY OF NUEVA ERA, Historical Data

Municipality of Nueva Era

About these Historical Data

[Cover Page/TOC]

T A B L E   O F   C O N T E N T S

History and Cultural Life of:

1. Nueva Era (Poblacion)
2. Barrio Santo NiƱo
3. Barrio Cabbitauran
4. Barrio Caray
5. Garrio Garnaden
6. Barrio Uguis
pages 1 - 15
pages 14 - 27
pages 28 - 39
pages 40 - 48
pages 49 - 54
pages 55 - 63

[p. 1]

HISTORY AND CULTURAL LIFE OF NEW ERA (TOWN)

I. Its Origin:

Nueva Era was first composed of different racherias, namely — Padsan, Cabittauran, Paor, Patoc, Padpadong, Garnaden, Bugayong, Uguis, and Tabangran. Later, Paor and Patoc combined to form one rancheria.

In 1915, the nine rancherias united to form a town. With the guidance of the provincial governor, the representatives from the different rancherias passed a resolution requesting the Governor General to grant them a township. In 1916, the resolution was approved. The township was named Nueva Era because it was created on New Year's Day (January 1, 1916).

On the day of the organization, the town had 800 people. Immigrants from Batac, Banna, Badoc, Abra, and Ilocos Sur swelled the number to 1800.

Callibag was the first president of the town. He was appointed. The succeeding presidents were elected by the qualified voters of the municipality.

II. Names and Social Status of the Founders:

During the Spanish period, the town was not yet populated. But in a nearby place, a barrio of Banna, there lived a few natives. Among them were:
1. Gregorio Caoanon
4. Pedro Dawyan
2. Pugias
5. Iguien Infiel
3. Sumarnap Garde
6. Balungday Banggao

The above-named people were believed to be the leaders who had made the town a success. They were helped by the higher authorities and, as time went on, the people came to live in the place. They built their houses and, later, there were officials who helped for the good and welfare of the town.

Some of the officials who helped in the founding of the place were:

Callibag
Tubbaguen
President
Vice-President

[p. 2]

Tacan Imboren
Bonifacion Acnam
Teodoro Dulan
Manzano Califlores
Baguio Bukyo
Councilor
"
"
"
"
Some of the persons who held leading official positions in the community:

First Term: 1916-1920

Callibalag Agcalis
Tubbaguen Irice
Councilors
President
Vice-President
Bonifacion Acnam
Soriano Taguiped
Salvador Garde
Teodoro Dulan
Manzano Califlores
Baguio Bukyo
Pablo Apostol
Juan Baylan
Pedro Languisan
Mun. Treasurer
Mun. Secretary
Chief of Police

Second Term: 1921-1923

President
Vice-President
Santiago Duyan
Doming Udayan
Councilors Nicolas Mangoagui
Bonifacio Guddale
Sudong Bulaoat
Sunguip Malnaoan
Francisco Tico
Iguien Infiel
Mun. Treasurer
Mun. Secretary
Pablo Apostol
Juan Baylan

[p. 3]

Chief of Police
Justice of the Peace
Abraham Guiamsay
David Cleto

Third Term: 1922-1924

President
Vice-President
Pedro Languisan
Andres Guinanyen
Councilors Estanislao Calaycay
Pedro Dacuyan
Manzano Califlores
Cipriano Acnam
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Francisco Pilar
Bonifacio Eugenio
Doroteo Dagdagan
Melecio Baga

Fourth Term: 1925-1927

President
Vice-President
Cipriano Acnam
Nicolas Mangoagui
Councilors Andres Dagdagan
Anacleto Soliven
Eugenio Villanueva
Dumguing Garcia
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Leon Curammeng
Paulino Dulig
Melecio Baga

Fifth Term: 1928-1931

President
Vice-President
Flaviano Cajete
Pablo Manzano
Councilors Lorenzo Flomar
Abaoag Ised
Cipriano Acnam
Mun. Treasurer
Mun. Secretary
Fidel Oasan
Melquiades Bautista

[p. 4]

Mun. Secretary
Chief of Police
Justice of the Peace
Melquiades Bautista
Abrajam Guiamsay
Melecio Baga

Sixth Term: 1929-1932

Mun. President
Vice-President
Flaviano Gajete
Andres Dagdagan
Councilors Pedro Uducayen
Dumguing Garcia
Cleto Soliven
Dumeldam Budala
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Patricio Hermosura
Clemente Sinay
Abrajam Guiamsay
Melecio Baga

Seventh Term: 1933-1936

Mun. President
Vice-President
Manzano Califlores
Dumguing Garcia
Councilors Cleto Soliven
Sumeldam Acnam
Andres Dagdagan
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Pedro Nagtalon
Maximo Nari
Ambrocio Gajonera
Melecio Baga

Eighth Term: 1937-1940

Mun. President
Vice-President
Cipriano Acnam
Salvador Garde
Councilors Pedro Ramirez
Eugenio Villanueva
Flaviano Gajete
Dumguing Garcia
Mun. Treasurer
Mun. Secretary
Chief of Police
Pablo Nagtalon
Andres Dulig
Ambrocio Gajonera

[p. 5]

Justice of the Peace Melecio Baga

Ninth Term: 1941 (Outbreak of the War)

Mun. Mayor
Vice-Mayor
Andres Dagdagan
Lorenzo Lara
Councilors Adriano Castillo
Pancho Baylan
Flaviano Gajete
Pablo Uducayan
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Felix Judalena
Jose Bumactao
Ambrocio Gajonera
Liberio Ines

Tenth Term: 1946-1948

Mun. Mayor
Vice-Mayor
Ambrocio Gajonera
Pablo Uducayan
Councilors Cipriano Acnam
Santiago Castillo
Pedro Cacayorin
Mun. Treasurer
Mun. Secretary
Justice of the Peace
Chief of Police
Felix Judalena
Dolores Gajete
Tomas Baga
Julio Budala

Eleventh Term: 1949-1951

Mun. Mayor
Vice-Mayor
Ambrocio Gajonera
Ramon Verzosa
Councilors Mateo Sinay
Eulalio Bayong
Marcelo Marangen
Catalino Alejandro
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Rafael Esteban
Dolores Gajeta
Luis [page torn]
[page torn]

[p. 6]

Twelfth Term: 1949-1951

Mun. Mayor
Vice-Mayor
Amador Califlores
Segundo Villarin
Councilors Estefania C. Crisostomo
Elpidio Alejandro
Luduvica A. Evera
Miguel Amores
Mun. Treasurer
Mun. Secretary
Chief of Police
Justice of the Peace
Arturo Taylan
Luis Languisan
Agustin Sagasag
Tomas Baga

Destrucion of Lives, Properties and Institutions During Wars, Especially in 1896-1900 and 1941-1945:

In 1896-1900, there was no destruction of lives, properties and institutions caused by war. Most of the people only died of cholera. There was a sort of civil war between the Apayaos and the natives of this town. Fences were made so high that their enemies could not enter to town easily. But if one side could get one head from the other, then that would mean their victory. There was also the Katipunan on one side and the Spaniards on the other, they didn't do any harm to the people. It was only when they knew that the people had plenty of food that they got what they liked.

In the years 1941-1945, there was no destruction of properties and institutions, but there were plenty of lives that were put to death. The guerrillas killed two persons from this town. They were the late Salvador Garde and Pancho Baylan. There were many others, but they were not from the town. They were all buried in the corner of the schoolyard. The Japanese soldiers on the other side killed more. Their names were

[p. 7]

Anacleto Soliven, Evaristo Languisan, Juan Andeng, Damalien Agtangep, Esteban Darmisan, Bonifacio Odayan, Balbino Bawas, Andaya, Barnabe Bandis, Miguel Mandasan and Pedro Ramirez. All were buried in Barangobong except Pedro Ramires, who was buried in Garnaden.

As a result of the last war, there were also minor destructions of buildings which were repaired by the War Damage Commission: (a) The Nueva Era Elementary School and (b) The Municipal Building.

End of Part I.

[p. 8]

FOLKWAYS

I. Traditions, customs and practices in:
A. Birth:

Just [as] in other towns and places, when a baby is born, the so-called "kadkadua" or double as may be termed is buried or hung from a branch of a tree in the belief that he will be a good climber. Sometimes, they put a pencil with the "kadkadua" so that the boy or girl will become a good writer.

As soon as the baby is born, the mother and child are transferred to a kind of bed which is inclined. This is called that "dalagan." The room where the mother and child stay is made cozy and warm by being surrounded with a "tabing" or wide blanket or with banana leaves. Under the room below are thorns which are put there in the belief that the devils will not go there. Every evening, also, a live coal is dropped under the room in the same belief as the former. Besides the "dalagan" is a stove burning all morning, noon, night for the mother to "cook" her own body parts as hands, feet, arms, etc., so that there will not be any alibis as to the mother's health later. This fire also serves as "anib" or a child stays in the dalagan for 13, 17 days or even a month as so decided by the person who goes and massages the mother daily and who had aided in the delivery of the child.

Baptism:

There's not so much that is new about baptismal customs in this place. Baptism is mostly celebrated with a party accompanied by dancing, eating, drinking, laughing and other forms of merriment.

The child is accompanied by his or her godparents to church for the baptismal rites. When a godfather or a godmother fails to come but has been notified, his or her name is just listed and will refund expenses incur-

[p. 9]

red later. Anyhow, he [or she] is counted as a "compadre" or "comadre" of the child's parents. If a supposed godparent fails to come due to the fact that he wasn't notified, then at sometime in the future, he'll be made [to] bathe the child on purpose that he continues his obligations in society to become the godfather or godmother in bathing or "nanang di digus."

Courtships:

During periods of courtship — when a young man tries to gain the love of a maiden he likes to possess — the man begins to show ways or manners which may gain the lady's love. Frequent visits are done sometimes alone, sometimes with a group of other young men. Serenades are also given. At other times, the group or gang organizes a dancing group — the lady and other ladies in the neighborhood serving as the partners. Anticipations are made, of course. This may be done when the girl has a fundamental fondness or a reciprocal liking for the man, but if she doesn't have a feeling, then she may even hide when the man goes and visits her.

At times, day and night visits ensue where there may be chances of talking with each other. At other times, they follow each other to some affairs in the neighborhood or to the market. When the parents seem to like the man and the man finds it out, then the man tries to join in some of the family's activities like planting, harvesting, or repair works. These are ways of showing off to the lady and family.

At other times, too, gifts are sent, especially on natal days, X'mas, etc. Courtship either leads to [an] engagement and then marriage if there is a concurrence by both parties; but disapproval ensues, then there is a break in the relationship.

D. Marriage:

Most marriages in this place still stick to the old traditional marriages where there's too much "ang-anteng" or "kuskos-balongos"

[p. 10]

with the so-called dowry [or] "parawad" or "pangobaan" as it is termed. These things are in the form of land, jewelry, cloths and money and also animals.

Whenever a girl and a boy has concurred with each other for marriage, then both parties meet to settle on questions of dowry date and activities to be undertaken. Relatives of the man, especially old folks, meet the folks of the girl. At these meetings, discussions and agreements are made. Those gatherings are mixed with drinking and chantings of verses. Meetings may be made twice, thrice or four times as is demanded, especially when there are points of differences [or] where they have not agreed.

The last meeting held is for the giving of all things agreed to be given — money, jewelry, food, etc.

During the nuptial rites, the pair goes to church together with patrons. The party is made more pompous by mixing it with dancing, wine and music reciting verses like the dal-dalut.

After eating, at noon, the pair dances the "fandango." There are 2 dishes specified for each of the two whereby people, especially kin, give some form of donation or "good luck" pieces of money to the pair and they put them in [the] dishes.

The "pusing" is done in the afternoon where the trunk of the pair is being shown — their clothes put together meaning they have become as one.

There may also be a party in the girl's residence the following day as may be agreed upon by the folks.

[p. 11]

E. Death and Burial:

The death of a person in the barrio is usually proclaimed by the beating of a drum to a familiar tune to all members of the barrio, so that even [if] the dead is in the farthest barrio, the news may be heard quicker by drumbeat.

Death customs vary with the age of the deceased. Whenever the dead is a child or still young, although there [will] be lamenting by the bereaved of, the grief seems to be covered with merrymaking as dances are being made even every night during the nine-day novena made for the dead if the people so like. During the interment, drums, bamboo flutes, instruments like guitars accompany the dead. Just like [with] an old person dead, the novena is counted from the burial.

When an old person dies, the grief seems to be graver or more intense than [with] that of the young. As soon as the corpse is brought down the ladder for the interment, they will kill a pair of chickens, letting the blood flow out. The first prayer for the novena of the dead is made that same night of the day of [the] interment. Whenever there's a widow or a widower, the house of [a] neighbor (with anticipation) and that neighbor will make NINIOGAN or malagkit rice with coconut. After the niniogan, the widow or widower and companions go home but are given rice, plates, or any other dishes and fuel. During the seventh day, the same thing is done but in another house. The eighth day seems to be the climax of the nine-day affair. This days is the OMBRAS day when there is candy-making. The candies or cakes are displayed on a table or bench before the altar, together with a few other things like eggs, rice, wine, tobacco and buyo. However, all these candies are to be served and given away after the prayer. The culmination of the novena is on the ninth night celebrated with a party or candy-making activities again.

[p. 12]

After the nine-day prayer, there's again a novena held at the end of the month. This [is] preparatory to the MACABULAN. In the same manner as the first novena, the eighth is celebrated with an OMBRAS. Then comes the MACATAWEN or first death anniversary with a nine-day praying. In much the same way as the MACASIAM or the MACABULAN, there's again an OMBRAS on the eighth night and a culminating party on the ninth day.

In the succeeding years, there's what they call the LAGUIP where they make candles or give a party on the date of the person's death.

E. VISITS:

Whenever visits are made by friends or relatives, manifestations of hospitality by the home members are very cognizable. They give the utmost care they can afford or the best they can show in food, in manners, in everything. They try their best not to displease the visitors to given them a good impression. Whenever the visitors go home, they given things as PABALON to be brought home, especially those not found in their places.

F. Festivals:

In this place, festivals are hardly heard [held?]. However, some feast days and holidays celebrated by the church and celebrated as traditions are being celebrated like the Lenten season — (you can hear people also chant or read the PASION, Holy Thursday and Good Friday); Christmas season with candy-making and giving of gifts. In fact, in Nueva Era, people who still cling to celebrate feast days have to go to Banna to join the festivities there.

Sometimes, during droughts, processions are held or novenas by a group taken together for the purpose of asking favor. These novenas are ended in candy-making and merrymaking like dancing, singing after

[Note to the reader: The original document posted online at the National Library of the Philippines Digital Collections is also incomplete, so the transcription regrettably ends with this page.]

Transcribed from:
History and Cultural Life of Nueva Era (Town), online at the National Library of the Philippines Digital Collections. The pagination in this transcription is as they appear in the original document.
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