MUNICIPALITY OF TAGKAWAYAN, QUEZON, Historical Data of Part 1

PART I

Part I | Part II

About these Historical Data

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HISTORY AND CULTURAL LIFE OF TAGKAWAYAN
(The Poblacion)

Part One - - - - History

1. Present Official Name - Tagkawayan

2. Former name and meaning or derivation: Tagkawayan Bato

1 First meaning or derivation:

Tag, Aetas word for “place of”
Kawayan - A means or way of inviting or calling omeone very far or out of the reach of voice by the use of signals or waving of the hands or a piece of cloth.

From the year 1800 to 1904, Tagkawayan was a wilderness and inhabited only by the Aetas. On the southern end of the town, there was a big stone (as large as an ordinary house) called Mataas Na Bato which marked partly the life history of this place. (The stone can still be seen, but very much smaller now than of long ago.) Aetas, dwelling in this town, believed that they were safe and secured because Mataas Na Bato was protecting them from their enemies, men as well as animals. They believed it sacred. These Aetas were believers of anitoes and spirits of their ancestors. To venerate these anitoes and spirits, they usually held festivals which they called "lungkasan" in their honor. They had eating, drinking of tuba, dancing and jumping around the fire. To make these festivals lasting and lively, they invited the other Aetas living on the other side of Ragay Gulf in Guinayangan. To make known that they had their lungkasan, one of the Aetas with a long pole where a piece of was tied like a flag went to Mataas Na Bato or climbed a tall tree. Then he began to wave the long pole with the piece of cloth from side to side until recognized by some Aetas in the other side. Upon recognition of the signal (kawayan) they began to come in small bancas.

So Tagkawayan came to a reality from Tag (place of) kawayan (waving of hands or a piece of cloth for cordial invitation). Bato was added to the name by the Aetas to commemorate the memory of the dead and in gratitude to Mataas Na Bato, their natural protector from their enemies.

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Second Meaning or Derivation:

Tag - Aetas' word for "place of"
Kawayan - a kind of bamboo (buho) growing abundantly even at this time in the place.

One upon a time, this locality was a thick dense forest of narra, molave, guiho, apitong, yakal, palusapis, and lawan. It was the abode of Aetas, the first people to inhabit the place, believers in anitoes and ancestral spirits. During that time, this place had no name being a wilderness.

One day some strangers came in small boats. They found the place isolated upon landing because the Aetas had fled to the forest, afraid of the strangers. As they could see nobody, they explored the place along the shore. During this stay, they found that the place was not only covered with hardy woods, but also with bamboos (buho) growing in abundance. So they called the place “Kawayanan” meaning a place of abundant bamboos. From that time on, this place was known to nearby localities as “Kawayanan”.

So Tagkawayan came to be known by its official name through adapting Tag (place of) kawayan (bamboos).

3. Date of Establishment:

In 1902, Mr. Victoriano Olega and Mr. Victoriano Lagdameo with some Unisan merchants dealing on lumber, came in sailboats from Atimonan, to exploit and speculate on the lumber industry in this southern part of Quezon Province. Due to the distance from Atimonan and Unisan, they did not immediately decide to stay as to the profitableness of the business. But in 1905, after three years of careful study and long observation of the lumber business, they returned determined to stay. With them was Mrs. Fortunata de Lagdameo, the wife of Mr. Victoriano Lagdameo. She brought with her an image of Our Lady of the Lourdes which later and up to this time became the patron saint of Tagkawayan. Then these first Christian settlers began to build their houses, only seven at first, and called the place Agrupacion. (It is now the Plaza Olega.) It began to grow into a big barrio of Guinayangan up to December 31, 1940 when it was created into a new municipality. Mr. Victoriano Olega was appointed the first barrio lieutenant of Tagkawayan.

4. Name and social status of the founders:

Mr. Victoriano Olega and Mr. Victoriano Lagdameo, the first Christian settlers and pioneers, were lumber merchants from Atimonan. With the help of their men from Atimonan and Unisan, they started the first lumber industry in Tagkawayan. They hewed down big trees and made them into

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lumber by hand saws. They took the lumber and rattan to Manila using sailboats for transportation. They began to own almost all the land in the poblacion.

5. Name of persons who held official positions in the community:

Tagkawayan as barrio of Guinayangan:

Tagkawayan as a municipality:

From January 16, 1941 to December 8, 1941, beginning of World War II:

From 1942 to 1943 (Japanese regime):

From 1944 to 1945, Liberation:

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From 1945 to 1947. The guerrilla government, all municipal officials were appointed by General Natividad Matta, a guerrilla leader in Southern Luzon and the Bicol Sector.

From 1947 to 1949, the municipal officials were appointed by Gov. Hilarion Yanza, except the Municipal Treasurer, the Chief of Police:

During this administration, Atty. Vicente M. Salumbides was assigned Justice of the Peace.

From 1949 to 1950, the first official election for municipal officials was held. Elected:

After one year, Mayor Rodriguez resigned and Vice-Mayor Silverio assumed office. Mr. Valencia was made Vice-Mayor.

From 1950 to 1954 (Present Administration):

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Appointive officials:

6. Data on historical sites, structures, buildings old ruins, etc.

This municipality being a very new town, has nothing to boast or proud of to glorify its past, but the Mataas Na Bato. It is a natural land mark, sacred to the Aetas because they believed it protected them from all their enemies.

7. Important facts, incidents, or events that took place:

In 1905, Mrs. Fortunata de Lagdameo brought with her to this far away place, an image of Our Lady of Lourdes which later became the patron saint of Tagkawayan. A chapel was built in the Agrupacion by the Lagdameo with the help of the other Christian settlers.

In 1932, American engineers, miners and workers came and constructed roads and bridges to Tuba, a barrio twenty-two kilometers from the Agrupacion. After three years, in 1935, four mining groups began to operate. They were the Tuba Gold Mines, the Bamban Gold Mines, the Security Gold Mines, and the Century Gold Mines. But only the Tuba Gold Mines operated by the Marsman and Company succeeded in exporting the gold.

In 1936, Don Tomas Morato constructed his first sawmill in Sta. Cecilia and later followed by other mills in the barrios. In the same year, the railroad line was constructed in the municipality connecting with Manila. This was extended to the Bicol Provinces in 1937 and in 1938, regular trips from Manila to Tagkawayan was scheduled.

In 1937, the first public primary school was constructed in the present site and classes were promptly organized. The site was donated by the Lagdameo. The school had complete primary only. It was in the same year that a town fiesta was held. To make the fiesta lively and active, the committee held a beauty contest. Proceeds from

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this contest was used in building the present post office building.

On December 31, 1940 Tagkawayan was created a new municipality by Executive Order No. 316 by His Excellency, late President Manuel L. Quezon. The new municipality was formally inaugurated on January 16, 1941. Among the honored guests during its inaugural program were Ex-Speaker Quintin Paredes, Ex-senator Claro Recto, Hon. Rafael Alunan, Hon. Jose Yulo, Ex-assemblyman Francisco Lavides, Hon. Manuel delGallejo and Ex-congressman Tomas Morato. Mr. Arturo Morato was appointed municipal mayor.

In 1942, the Philippine Commission under the Japanese occupation, appointed Dr. Benjamin Enverga, the municipal mayor, but only eight days in office, some guerrillas under the leadership of two Americans, Mr. Moore and Mr. Schipper entered Tagkawayan. These guerrillas occupied the municipality for two weeks. Reports were sent to the Japanese headquarters in the Bicol Region and in March, on Palm Sunday, a fierce battle ensued between the guerrillas and the Japanese Imperial army. More than fifty Japanese soldiers were killed and several guerrillas. The guerrillas later retreated to the mountains. A total complete evacuation from the town followed for fear that the Japanese soldier would revenged their losses upon the civilian population.

In 1949, the first official municipal election was held. That was the first time that Tagkawayan had its election of its municipal officials since its creation on January 16, 1941.

In 1949, the construction of the municipal building was begun. The naming of the streets in Tagkawayan was begun only last year. Through the suggestions of Mr. Antonio Lagdameo, the son of Mr. Victoriano Lagdameo, almost all the streets were named after the saints. The other streets were named in honor of the donors, like Lagdameo Boulevard, Dr. B. Enverga, G. Eleazar, F. Olega, etc. Sta. Cecilia, a part of Tagkawayan in the poblacion was named after the dead wife of Don Tomas Morato. The streets in Sta. Cecilia are not yet named up to this time.

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PART TWO: FOLKWAYS

Birth and Baptism

If the first born in the family is a boy, it is considered good luck, if a girl, the reverse. It usually happens, therefore, that the first unborn baby of a woman on the family way becomes the subject of much speculation. Most of the married couples, particularly the men wish their first-born child to be a boy. For what reason? The answer is that the baby should be a boy or else no one can expect for cigars to be passed around or may be invited to a baptismal feast. Proud is the look and sweet is the smile of a father who has just learned that his first-born is a boy. But red are the ears and insincere are the smiles of a father who hears “you have a girl”. Fathers and prospective fathers have for their primary reason for wanting a baby boy, the fact that a son will be the carrier of the name of the father. What name does a girl carry when she marries? It’s the husband’s of course. Others claim that some day a male child will be the bread-winner of the family and will succeed as the family head. They claim that a girl will usually be a housekeeper to a husband unless she chooses to be a career girl, which rarely happens. Others say it just means good luck and prosperity to have a boy as the first-born. Perhaps this idea came from the Chinese custom and belief that the birth of a son should be an occasion for rejoicing. Among the Chinese, a son becomes the master of the house when the father reaches old age or dies, but a woman will always remain a slave to her mother-in-law. For whatever reason is given, it remains that a baby boy as the first born is craved for. The couple who gets a girl as their first baby will just have to take it and make a sincere prayer that the second one will be a boy.

Even in the period of conception, precautions are taken. It is not proper for a woman on the family way to look at the crippled lest her child would have the same fate. A woman expecting a baby should not sit on the stairs or else she will have a hard labor. She should not also have her picture taken for this also means hardships in her delivery. A prospective father is constrained to do any carpentry work or repairs on the roof of their house or any part thereof during the waiting period. This might also give the wife difficulties in her delivery.

After a child is born his cut cord is usually kept in a container where the other cords of his future brothers and sisters will be kept together. This is usually done to insure unity among the children of the couple even when these children are married already. To allow the cord of a baby to be taken away by rats will mean a vagabond’s life.

During the baptism, the priest pours water on the head of the child, anoints it with holy water and then places a white cap on the head while the godfather or godmother is given a lighted candle to hold. If the cap on the head of the child falls, the belief is that the child will not live long.

In order that the child newly baptized will turn out to be a leader in the community when he or she grows up, the godfather or godmother makes it a point to make his or her steps in going out of the

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church fast and lively.

Should it happen that during that occasion many children are baptized, the godfather or godmother of a particular child tries to get out of the church with the baby in his arms ahead of the others godfathers and godmothers. If this godfather or godmother succeeds in doing this, the baby he or she is carrying will become a leader when he or she grows up.

Several days after birth the child is baptized in the parents’ home by the “Haripay” or religious person. Both the godfather and godmother are present in this ceremony which they called “buhos tubig”. After six or one year, the child is again baptized in the church by a priest where the same godfather and godmother are present. After this ceremony, they celebrate the baptismal in the home of the parents by eating, dancing, singing and drinking.

Love, Courtship and Marriage

It is a common belief among the natives that the planets have a great influence upon love affairs. For example, during moonlight nights, when one sees a bright star shining very close to the moon, that would be the appropriate time for a man to visit his ideal girl and plead for his love. He can be very sure that he will receive a favorable answer.

Not only during courtship are the planets watched. To an engaged couple planning for marriage, a date when the moon is still rising will have to be selected for this will mean prosperity. June and January are considered ideal months for marriage because this is harvest time which is a sign of prosperity.

If one is forced by circumstances to leave a family he is visiting during mealtime, the people who are eating especially the unmarried ladies and bachelors turn their plates around to counteract the tendency for them to remain unmarried for the whole lifetime.

An unmarried girl is told to refrain from singing in front of the stove. Should she continue doing this, she will marry a widower.

It is believed that when a woman has a mole on the forehead, she is susceptible to temptations. When the mole is near the eye where tears can roll over it, she may become a widow; if a man, a widower.

A man and a woman about to be married are advised to stay at home as much as possible. For them, to be going to places is a dangerous thing for people about to be married are liable to accidents.

A bride-to-be should not try on her wedding dress before the wedding day. For her, to do this will mean either that the marriage will not be continued for one reason or another or she will have bad luck.

It is believed that the bridegroom should be careful in slipping the wedding ring into the finger of his bride lest it should fall on the floor. Either death of one or bad luck will result if such an un-

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fortunate accident should occur.

During the marriage ceremony, there is performed as part of it, the so-called “Aras” whereby the groom receives from the priest in his two hands, the thirteen pieces of coins, which he, in turn, will place inside the hands of the bride. If, during the transfer of these coins into the bride’s hands, there will be much noise, it is a sign that the couple will always quarrel throughout their married life. If the transfer of the “Aras” is done quietly, the marriage will be peaceful, happy and prosperous.

After the marriage ceremony, while the couple is still at the altar, the one who steps first on the other’s foot or who leaves ahead of the other will dominate the family. If the groom steps first on the bride’s foot or leaves the church ahead of her, he will dominate the bride and vice versa. If both remain quiet and leave the church hand in hand, there will be congeniality and respect for each other. This belief, however, is getting lost among the modern youth. It is quite pitiful to imagine a couple, much in love with each other, but dominated by antiquated ideas of superstitious parents, who in the marriage ceremony, instead of thinking of the beauty and solemnity of their marriage are goaded by their parents to be on the watch out to step on the other’s foot the first chance he or she gets. The strain on one’s nerves to get the opportunity to put his foot down on the other’s foot is indeed taxing, not to mention the ugly sight of shoes which a few moments ago had been beautifully shined for a very beautiful and memorable occasion, but are now stained by an ugly superstition.

To insure abundance during married life, it is a custom to throw upon the couple as soon as they leave the door of the church and as they ascend the ladder of the house, handful of rice. As we know, one seed of palay (rice) produces many, aside from the fact that it is our staple food.

During the marriage feast, the care of glassware is not given special attention. People say that it is not bad if many glasses or plates are broken. This means that the couple will have many children. To insure against a children state, before the bride is transferred to the groom’s house, plates and earthenware like pots are thrown high in the air so that when they fall to the ground, they will be broken into many pieces. This signifies many children to come.

Death and Burial Rites

Our people believe that there are omens to foretell misfortune or death in the family or members of a clan. To dream of losing one or more teeth means that somebody in the family or a close relative will die. Profuse bleeding caused by tooth extraction especially from the molars will mean that a very close and dear relative will die. To counteract this evil, it is believed that the dreamer, upon waking up should whisper his dream to the trunk of a tree so that the evil will just go to that thing instead of to a relative. Sometimes, when a chicken or a pig dies, people are told that this should not

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be a cause of regret as the death of that animal is just meant to take the place of a human being. It is therefore better that the animal has died for it and has redeemed a human life. Even the appearance of black butterflies and the crossing of a black cat in one’s pathway signify evil omens.

When somebody dies in the family, nobody is allowed to sweep the floor until the deceased is buried. One cannot take a bath until the third day after the burial, for another member of the family might follow. It is believed that after the third day the dead is buried, the soul comes to visit his loved ones.

During the burial, after the coffin is lowered, those who join the funeral throw pieces of earth into the pit for the reason that the rise of the spirit or the ascension to heaven is made easier.

Other Beliefs and Superstitions

When the rainbow is very low or only one half of it could be seen, it is a sign of a forthcoming bad weather or storm.

During lightning and thunder, people sprinkle vinegar to the corners of the house or light a blessed candle so as to protect the house from being struck by lightning.

It is believed that when a storm is raging, it will not stop unless the wind changes its direction.

When moving to a new house and the first articles transferred are mats and pillows, the persons living in the house are liable to become sickly. To insure abundance and calmness in the house, water and rice must be the first things to be carried into the house.

It is bad to cut fingernails during days containing letter “r” for the fingernails will have wounds.

Some old people believed that there are invisible spirits especially in the forest, lakes and springs. They are afraid to go near the “Balite” tree, because there are fairies living there. When they were lost in the forest, they said that the invisible spirits are playing with them, so they invert their clothes and soon they will find the right path.

It is believed that it is not good to take a bath on Tuesday and Friday, because if you happen to get sick, you will be seriously ill or will die of that disease.

If an owl in the midst of the night hoots near one’s house, somebody inside the house will die.

Songs and Games

The songs compose mostly of awit, lulay and kundiman. The farmers have their own songs and the fishermen have theirs. The kundimans are sung by young men and women in parties and other social gatherings. Young men sing the kundimans while serenading in front of the houses of their loved ones.

Among the games prevalent, the girls prefer the “siklot” the “sintak”, the “piko”, the “bao-bao”, and the “sungka”. The boys have their “santio” and “Puya.”

The “sintak” is usually played by two or more players. When the players are more than two, they sit around in a circle and

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the play is done in front of them. The players use small seashells or flat pebbles usually six, enough to be grasped easily all at one time in one’s hand. The player throws one shell up (called the “bato”) and leaves the rest on the floor. As the “bato” descended she grasps all the shells on the ground and at the same time catches the falling shell or “bato” in the same hand. She continues the operation grasping first one shell, two shells and so on until all the shells are grasped catching the “bato” as it falls down. If she succeeds throughout, she scores. If she fails, the next player takes her turn.

The “siklot” is played with flat pebbles or small shells also. Here the player holds in her hand, say six or ten shells and as she throws them upward, she tries her best to catch them all on the back of her hand as they fall. Then they are thrown up again in the hands as they they fall. Those that are caught in the inside of the hand are put aside. The other player will do the same with the shells that fall on the floor. The one who gets many shells is the winner.

The “piko” is usually played by two players. A court to play on, consisting of a rectangle is drawn on the ground such as shown below.

Lines connecting opposite corners are drawn intersecting midway. Two semi-circular lines at both ends are added to complete the court. Each player has to provide his or her own clip or “bato” made up of a flat piece of wood or broken plate shaped round so that it can be easily kicked without hunting the toes. The first player standing on his house (A) throws her “bato” into area #1. From outside, she hop-skips into #1 and kicks back to her house the “bato” without touching any line and losing her balance. She repeats by throwing her “bato” or chip to area #2 and hop-skips again and kicks back the chip. When the chip goes to #3 and #4 she rests both feet on x and y to and fro. She must be sure that her “bato” or chip is returned straight to her house without its going outside the side lines. After this, from her house, she closes her eyes and walks blindly into the court without touching the lines up to her opponent’s house. She repeats the same thing in returning to her place. If she is successful in all of these trials, she scores. If she fails the other player begins.

The “sungka” is played by two players across the face of a rectangular planed wood with seven parallel hollow holes on each side and two big hollow ones at both ends called the house or “bahay” of each player. (See figure below.)

Each of the seven holes belonging to each player A and B is filled with seven round pebbles. Both players start at the same time at the last hole at opposite ends and distribute each stone to each following hole. She collects the contents of the hole on which she drops the last pebble

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