MUNICIPALITY OF IMUS, CAVITE, Historical Data of Part 4

PART IV

Part I | Part II | Part III | Part IV

About these Historical Data

The transcription of this page was done using AI technology.

[p. 61]

brought to church to be confirmed by a bishop, in the same way of christening with a sprinkling of water. This religious rite of the Roman church was called “Kumpil.” After this religious ritual at the church the parents of the child and god-father had a feast in the house of the child on the same day. Anyway, it should not have been forgotten that the god-father or god-mother used to pay for the church fees, and to furnish the child with baptismal apparel and other requisites. This was in accordance with the teaching of the Roman Catholic Church.

2. -Marriage -- When a child had reached the age of over 25 years of her womanhood, or his manhood, she or he had to prepare for the so-called marital bliss. Here in Medicion, as an example of common procedure, practically perhaps like in other nearby barrios, when a certain girl was about to get married, the would-be groom was supposed to help the girl’s parents in their work. He was also expected to repair the girl’s house, when necessary. For special gathering or any occasion of such importance that might have arisen in the girl’s house, the groom had to offer something as required, within his reach, and to help for the preparation of all the requirements. The bride’s and groom’s parents usually had to talk and decide together on the possible procedure of their children’s love affair. After the wedding, the couple usually had to spend the night separately — that is — the groom had to sleep in the bride’s house, and the bride in the groom’s house. This was not habitual, but characteristically traditional. Then thereafter, they had to live first with the man’s parents. After sometime, or a year after, the groom’s parents used to build a house for them.

3. -Death - When a person died, a manang, or manong (one believed well versed in pronouncing prayers) was to be called upon to help pray to

[p. 62]

God for the salvation of the dead’s soul. Some families considered pious, or truly religious, would habitually, but willingly visit the grave just to pray in behalf of the dead. They had to go through this supplication for a few days, believing that the sins of the dead, would thereby, be lessened. From the day the dead was buried, the family believed it their duty to pray for the remission of sins of the dead with neighbors and relatives, for nine days, at a certain time daily. They believed also that the deceased would be glorified after nine nights of ardent supplication for him. On the 9th day after the burial, the family had to have some food preparation for all the people that might eventually have joined them in their prayer. The family habitually had to wear black clothes for one year, as an expression of bereavement.

PART I

HISTORY AND CULTURAL LIFE OF THE BARRIO

1. Present official name of the barrio -

Tanzang Luma

2. (a) How Tanzang Luma Got Its Name -

A long time ago, the Spaniards came and settled in different towns, provinces and even in remote barrios. They were cruel to the Filipinos. They claimed the land and the people were obliged to pay taxes to them.

In each province, town or barrio, they erected a building which they called “hacienda” or “tanza” in Tagalog. In this building the friars collected taxes for the lands.

When the Spaniards came to Imus, they looked for a place where they could erect their hacienda or tanza. They chose a barrio in the southern part of the town. They built their “hacienda” or “tanza” in this place.

[p. 63]

People who frequented the place paid their taxes. The revolution came and fortunately the Filipinos won. Some “haciendas” were wiped out except in some places which they called friar lands. Then the hacienda or tanza of this place was transferred to town. So this place was called Tanzang Luma meaning old Tanza.

(b) Names of Sitios included within the territorial jurisdiction of the barrio were the following:

1. Palanas
2. Bukol
3. Talon

3. Date of Establishment could not have been determined because even the oldest persons whom we approached could not tell the exact date.

4. The original Families were the following:

1. Topacio
2. Campaña

5. List of Tenientes from earliest time to date:

1. Eladio Campaña
2. Soriano Sonquillo
3. Lencio Ramirez
4. Balbino Sapin
5. Matias Campaña
6. Guillermo Lacson
7. Gavino Dominguez
8. Simfroso Esguerra
9. Ambrocio Campaña
10. Vicente Sapin
11. Maximino Campaña
12. Victorino Sapin

[p. 64]

13. Felipe Campaña
14. Gabriel Abad
15. Jacinto Barco
16. Victor Dominguez
17. Bartolome Sagala
18. Mariano Espeleta

6. Story of the Barrio or Sitios:

How “Talon” Got Its Name

During the Spanish time, the water running from the river was reached by sea water which rendered unfit for service for household use, especially in washing clothes. In order to separate the river water from sea water, the people built a concrete partition they named “talon”. So, from that time they called that place “Talon”.

7. Date of historical sites, destruction as ruins -

1903 - Famine - Rice was destroyed or eaten by locusts.

1905 - Typhoon - which destroyed plants, animals and houses.

1911 - Eruption of Taal Volcano which brought great damages to this place.

8. Important facts, incidents or events that took place -

(a) During Spanish Occupation

Spanish War broke out in the year 1896. In 1897 the children grouped themselves as soldiers. They went to Biñan to fight against the Spaniards, with bow and arrow. The young soldiers went home successfully after fighting against their enemies.

(b) During and After World War II

Marciano Joson son of Mr. and Mrs. Florecio Joson was an enlisted man in the Philippine Army (USAFFE) who saw action in Bataan. It was reported to their group that three Japanese Officers were sleeping in a

[p. 65]

place not far from them. It was Marciano who in the darkness of the night killed the three Japanese officers. Then, he beheaded the trio and presented the three heads to his commanding officers. Thus, he was proclaimed a hero by his group.

PART II

Traditions, custom and practices in domestic and Social life. Birth, Courtship, Marriage and Death - burial.

(a) Customs of Courtship and Marriage

1. A form of courtship known as “naninilbihan” (rendering free service) to the girl’s parents was very popular. If a young man wanted to be a groom he had to chop firewood, draw water and wield the broom.

A parent put a stop to a boy’s courtship by demanding things which he or she thought that the young man would not be able to comply. The boy unexpectedly complied with the mother’s demands. So there was nothing for the girl to do but marry the young man.

2. The sprinkling of rice on the newly married couple was generally practiced to bring fertility to the couple. Rice throwing was practiced not only among the wealthiest of people but also among the lowliest.

(b) Death and Burial

It was customary for the godfather or godmother to shoulder the expenses in the event of the godchild’s death. The expenses included clothing and coffin. This was true when the godchild died during childhood and as he was single.

II. Popular Songs, Games and Amusements:

(a) Popular Song

1. Kundiman

(b) Popular Dances

1. Rigodon

[p. 66]

2. Fandango

(c) Popular Games and Amusements:

1. Huego de Prenda
2. Lubigan
3. Duplo
4. Dalit
5. Bati-kobre
6. Comedia
7. Senaculo
8. Cockfighting

HISTORY OF TINABUNAN

The little barrio of Tinabunan which was often mistaken for Tabon in Kawit was within the boundary of Imus. This barrio which was located at the western side of Imus and parallel with Alapan had for itself as any other place its own stories and legends.

It was said that during the Spanish occupation this barrio was still nonexistent. It was just a thicket in the middle of the fields. However, for the purpose of making hide-outs during the Spanish-American regime the people tried to build little huts in this place. Later on, as the people increased a small community was created.

According to the old folks that had been inhabiting the place for scores of years, this barrio was once upon a time called General Aguinaldo Road. The story exposed that once the municipality of Kawit was depressed because of its few residents. They lacked enough taxpayers to support the payments and expenses of the municipality. So, to give a temporary remedial measure, Kawit municipality requested from the town of Imus in the meantime annexation of

[p. 67]

this barrio to their municipality. The request was granted. The barrio folks then sold and bought their things from Kawit. However, after a lapse of a few years the folks began to get inclined in bartering their goods in the town of Imus to which the place really belongs. Then an arrangement again was made. The barrio was permanently transferred of Imus. It was given the name it bears now — Tinabunan.

Tinabunan now through the cooperation efforts and benignant helps of other people became a prosperous barrio. It has a complete elementary school and public artesian well. The place is much cleared now than a few years ago. Professionals are now budding out from this barrio. The roads were also much improved. There are also big houses now.

At present, Tinabunan barrio offers a nice and prosperous place to live in. Perhaps, After some more endeavors by those who will soon come and live in this place, this barrio will be bounteous as other barrios.

THE LEGEND OF TINABUNAN

Once in the olden times this legend happened. It was during the Spanish occupation in the Philippines. The Spaniards upon arrival on the shores of the Philippines waters went and scattered themselves in exploit of the islands. Over anxious of knowing every minute bit of information. They went as far as the remotest barrios and dangerous uninhabited nooks of place. Before hand they learned of the Philippines to be a large and rich country especially in terms of gold. A group of Spaniards who visited the Ilocos Region were showered gifts of gold. They found that it came from the mountains so they sent expedition into the Cordillera. This was how it happened that some of the people of the mountains were subdued by the Spaniards. Where gold, copper and silver were found the mountain people were made to work. So digging mines was a common sight to the Spaniards and the act

[p. 68]

rooted fast in their beings. Whenever they saw people in the act they presumed they were digging gold.

It so happened that one of the groups of Spaniards arrived in Cavite. They learned of the different places but could not remember fully well their names. So where–ever they went, their first question was the name of the place. They wanted very much to carry on conversations with the people they met but the Filipinos could not understand their language. Often the people gleaned harsh remarks, when they tried their best to converse with the Spaniards, for reasons they were innocent. These Spaniards had one thing in common, they were in most cases very temperamental. That was their most prominent trait. One fine morning as the Spaniards were screening all the remotest barrios, a group came to Tinabunan. The people of the barrio during those days were always busy at the break of the day. Most of the people were owing farm lands or working as tenants. The place was sparsely populated and a big portion of the barrio was turned to farm lands especially rice fields. These rice fields if well irrigated could promise a good yield of two crops a year while if not just a crop. As the people wanted their fields to yield patiently, digging canals till sunset.

One day the Spaniards who came to Tinabunan tried to examine every part of the barrio. They left suspicious as to the attitude of the people and their great interest in digging canals. They thought that they were digging gold as the Ilocanos were doing in the Ilocos Region. They tried to converse with the people but both were at a loss to understand each other until they resorted to carry on their conversations through signs. The next morning the Spaniard came again as usual. And again they saw the people continuously digging. The Spaniards did not show signs of suspicion but just observed, as days passed. But impatience took the better of one of the Spaniards as he managed to converse again with the people. The barrio people whose around

[p. 69]

them as the common practice of the barrio people when strangers came to their place. The first question asked was the name of the place.

An elderly man volunteered to answer because he thought that the Spaniards were asking what they were doing. Without second thought he burst and shouted “Tina! Buna”, which meant that they were digging the canal to help the irrigation and putting the soil of the road to help the drainage during the rainy season. The Spaniards rejoiced very much, saying the words repeatedly for they thought they could understand each other. The barrio people were very glad, too, at the happening and shouted “Mabuhay Tinabunan”.

Since that time on they called the barrio Tinabunan.

CUSTOMS, HABITS AND TRADITIONS OF TINABUNAN

In the early days of the discovery of the Philippines the Spaniards found that the Filipinos had their own customs, habits and traditions. However, there were various habits which were similar to the customs of the Spaniards which at present were being followed by the Filipinos. There different customs and habits were influenced by the geographical positions of the archipelago. For instance the existence of numerous mountains, thus separating them from one another; hence this made possible the variation of their languages, habits, customs and traditions.

In the advent of the modern era, the Filipinos had changed or improved their customs, as influenced by the western civilization. However, most of them were still following their old customs and traditions. In Tinabunan, Imus Cavite for instance, the following customs and traditions prevailed.

1. –Baptism – A child before reaching the age of six months, or more, was being baptized in a nearby church, depending upon the religious affiliation of the family. The godfather also paid the baptismal fees. After the christening of the child, they proceeded to the home of the family including

[p. 70]

the godmother and dine together if there happened to be any preparation. At the age of about ten years or more, the child was being confirmed, by a bishop.

2. – Marriage – When the child reached manhood or maidenhood, he or she was prepared for the so–called marital bliss. In Tinabunan, when a certain girl was about to get married, the groom was asked to repair the home of the bride. In other occasions, the groom used to help the parents of the girl he was to marry. He sent several men to work in his farm. He was charged of all the expenses met. During special occasions like birthdays, baptism, and other kinds, the groom gave gifts and other presents. The bride and groom, chose their own sponsors who shouldered the expenses which might be incurred during the marriage ceremonies. After the wedding, they all proceeded to the home of the bride and bridegroom for the wedding feast. This was the usual procedure they used to follow in Tinabunan, Imus, Cavite.

3. Death– When a person died, a Manong or Manang ( a person very–versed in prayers ) said the appropriate prayers for the dead. In cases, where the family was poor, the dead was just being wrapped in a mat, then brought to the cemetery. In case the family could afford, the deceased was placed in a coffin, preparatory to burial in a nearby cemetery. The friends and relatives of the deceased visited the place where the deceased was laid to rest. Those who came to visit said prayers for the soul of the departed. Prayers were said every time of the day until evening. After the burial, the family invited the friends and relatives to join in the prayer to be said within nine days. After nine days, the members of the family went to the church again and prayed for his soul. They also wore black clothes as a sign of mourning. The wearing of black clothes was up to one year only.

[p. 71]

IMPORTANT EVENTS DURING THE SPANISH, AMERICAN

AND JAPANESE REGIMES

Recalling the past events which prevailed in the barrio of Tinabunan, it was indeed a grievous one to relate as had been heard by the barrio folks who were still living. Let us begin with the Spanish regime.

The people lived in poverty. They did not have good means of living. The best that they could do to earn money was by planting little crops for their home use to sell excess to buy their needs. The Spaniards in spite of the meager earning still obliged each couple to pay a tax of eight pesos. The people were surprised at his movement. Capitan Teto who was said to be the leader called out his comrades to rise against the Spaniards. They even lost respect to the Spanish priest by killing him and cutting his lips because he spoke vulgar words to the people.

Due to financial security, there was a time when a Chinese came to barter his goods, he met his death. Some unidentified men robbed and covered him with earth, thus the place was called Tinabunan.

At the coming of the American, the people became excited. Some men fought against the American while other hid themselves for safety. Later on they found out the good aims of the Americans. They were loved by the people. Education as well as Christianity were introduced. The people as the years went by lived peace–fully and socially with the Americans.

Speaking of the Japanese regime, it was regarded as a terrible one because of the massacre of the young and old men without any investigation. Suspicion of one becoming a guerilla led the Japanese to put any one to death. They were as follows: Fortunato Saradpon, Pedro Saradpon, Bayani Magno, Magtanggol Magno, Enrique Magno and Andres Ramirez. They met their death for sure were all guerillas. They did so for protection in the coming days so long as they would not become kind to the Filipinos. Their good aims were cut out by the Japanese.

We can not exactly tell whether the Japanese rule was bad or good unless they

[p. 72]

had a chance to rule permanently in our country.

[p. 73]

[MISSING PAGE]

Part I | Part II | Part III | Part IV