MUNCIPALITY OF LUISIANA, LAGUNA, Historical Data of Part 2
PART II
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The transcription of this page was done using AI technology.
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occupied the town on December 20, 1941.
1942 — Gregorio Hogado, Municipal Mayor under the Japanese Military government.
1943 — Severo Villatuya, Municipal Mayor. On July 29, the first concentration of the male population of the town. Those who were suspected of being guerillas or were in connivance with the guerillas were tortured and some were killed.
1944 — Severo Villatuya, Municipal Mayor, Rufino Ibañez, Martin Hugo, and Antero Roasa, subsequent incumbents.
He was the chief of police who took the position of mayor. In the months of January, February, and March, many civilians were killed, and massacred. This was due to the fanatic belief of these Makapilis who were the terror of those times. At the later half of March, these Makapilis went with the Japanese soldiers to the lowland towns. The guerillas burned the houses of these makapilis, that were mostly located at the eastern and northern parts of the town. By the end of March, there were only a few left unburned, and the whole town was in ruins and ashes. On April, the Americans liberated the town from the Japanese, and the townspeople left the evacuation huts in the barrios and stayed in town for fear of the Japanese stragglers.
1945 — April 27 to Oct. 15. Pedro R. Bala, Mayor. Return of the municipal government under the Philippine Commonwealth. There were agencies like the PCAU that gave rations to the people. The schools were reopened, May 1, 1945.
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1945 — October 15 to June, 1946 — Severo Villatuya, municipal Mayor. By a decree, those officials elected before the war were reinstated in their respective offices.
1946 June to 1947 December — Fulgencio Romana, Municipal Mayor.
1948 - 1952 — Jesus Estrellado, Municipal Mayor. The rehabilitation of the town continued. The town plaza was fully improved. Concrete roads were built around the streets bordering the plaza and four blocks of the Estrellado street. The public schools were also rehabilitated with the construction of the new building on the former site of the old school building that was burned. In spite of the peace and order problems, these rehabilitation projects were carried out and the accomplishments are worthy of mention.
1945-Pedro Bala—He voluntarily assumed the responsibility of re-establishing the municipal government of the town. The seat of the municipality was temporarily housed at the concrete building owned by Don Juan Schultz. Office equipment were borrowed from the residents. The foxholes near the plaza were covered and the streets were cleaned. Hundreds of Japanese soldiers surrendered to the American soldiers stationed at this town. Because of the municipality lack of cash, he loaned rice and clothing from the government agencies in Manila and sold them to the inhabitants. He also solicited voluntary contributions for the purpose of buying arms and ammunitions for the police force of the town.
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DESTRUCTION OF LIVES, PROPERTIES, AND INSTITUTIONS
DURING WARS.....
The Philippine Revolution from 1896-1900 did not cause much destruction among the inhabitants of the town. The persons killed were only the incumbent “capitan municipal”, Ubaldo Suello, and the municipal secretary, Fioquinto Fabricante. The insurrectionists easily gained possession of the town and established a government under the short-lived Philippine Republic headed by Emilio Aguinaldo.
With the occupation of the town by the American forces, there were many revolutionists who did not recognize the sovereignty of the United States. These remnants of the Revolutionary Government, stayed in the forests. The American soldiers went after them and in one of their patrols, they found a document signed by many residents of this town. This document confirmed the loyalty of those signatories to the revolutionary cause. Those who had affixed their signatures to that document were arrested. Some were tortured and others killed. The inhabitants of this town suffered physical injuries, loss of property, money, and jewelry, because the Macabebe soldiers took advantage of the opportunity to get what they could once a person was found out to be in connivance with the revolutionists. The two recalcitrant brothers who did not like to be under the American government Fulgencio and Nicomedes Capili, harassed the American soldiers stationed at Patahan (San Buenaventura), and a Macabebe sergeant was
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wounded. The infuriated soldiers committed acts of revenge upon the harmless barrio people. A farmer was tortured and drowned in a carabao's mud puddle for not telling the whereabouts of a woman the the soldiers were looking for. The rice storage bins were burned also. Later these two brothers fired upon the American soldiers inside the convent at the town proper. As a retaliatory act, the soldiers burned the houses of these two brothers. The fire spread to the neighboring houses, but it was put out because the residents gave the soldiers their hidden money in the just to stop the spread of the fire. All the people were concentrated in the poblacion and they lived in a state of uncertainty and disorder. Many animals were killed and two persons were shot to death for going beyond the free zone surrounding the town.
The people realized their problems so they were forced to cooperate in the apprehension of the two brothers. Fulgencio was wounded in a battle with the American soldiers at the barrio of Luchon Quezon. He was brought to Santa Cruz but expired because of the wound he received. Later, Nicomedes was found tied to a post of one of the houses in Patahan. Thus he was caught alive but was freed when the soldiers under Colonel Caballes surrendered. Peace was then restored after five months of hardships and concentration in the town. Barrio folks returned to their homes only to find their houses burned by the soldiers.
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The war from 1941 to 1945 wrought great havoc and immense destruction among the lives and properties of the inhabitants of this town. At the start of the war, there were many sons of Luisiana who were called to active duty. After the capitulation of American and Filipino forces to the Japanese soldiers, some of these were able to return to tell of their grim experiences, but there were also those who were never to return at all because they were killed in action. The organization of a guerrilla unit in this town increased the loss of lives among the male population. This happened at the beginning of the administration of the Japanese sponsored government. The guerrilla leaders and members, together with those suspected of being faithful to the American government, were arrested, tortured, and executed. Others were no longer heard from.
At the latter part of 1944 when the Japanese soldiers were in retreat, their food supplies were very scanty. Whenever they passed through this town, they either confiscated or commandeered whatever they could find in order to replenish their dwindling food supply. They got whatever foodstuff they could get hold of, such as rice, camote, cassava, and bananas. If they had the chance to the nearby barrios, they confiscated pigs, carabaos, cows, horses, and vegetables they found in the barrios. This condition existed in the town up to the end of the year when it was very evident that their defeat would soon come.
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During the first three months of 1945, there was a reign of terror in this town. This was principally instigated by the bestial policy adopted by the Makapili soldiers. The hatred between the guerrillas and the Makapili faction rose to its zenith. With the kidnapping of the son of a Makapili sergeant, the wanton execution of even innocent civilians by these Makapilis began. Once a person is arrested, he had a very slim chance of ever saving his life, and the Makapilis even asserted that those who will survive the ordeals of that war are genuine gold. So, in the months of January and February, many men were killed, many of them for just having had an old grudge or previous misunderstanding with those Makapilis. One night in the early part of March 1945, the Japanese outpost at the southern outskirts of the town, was ambushed. As a reprisal, not less than thirty civilians living at the vicinity of that place were picked up, tortured, massacred, and buried in a common grave.
The Japanese forces abandoned this place by the end of March 1945. They left for the lowland towns, together with their Filipino allies, the Makapilis. This place became a ghost town, because all the inhabitants had evacuated to the distant barrios. The guerrillas burned the few houses owned by the Makapilis. A few days later, the whole town was burned, except those located at the eastern end of the town and some that escaped the spread of the fire. The loss of property was indeed very great. The Philippine Independent Church,
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the old school building, the municipal building, and the commercial and residential houses did not escape the fire. Thus after liberation almost all the people have to begin life all over again.
After more than five years of rehabilitation and reconstruction, the town has undergone somewhat metamorphosis. Perhaps, the calamity that happened was a blessing in disguise, because most of the houses that have been built to replace the burnt ones, were patterned after modern plans and designs. The War Damage Commission helped a great deal towards the accomplishments of the rehabilitation projects. All government buildings have been replaced except the municipal building. The town has improved considerably in its physical and material aspects.
TRADITIONS, CUSTOMS, PRACTICES IN DOMESTIC AND SOCIAL LIFE
Social behavior in this community is based upon the customs and the traditions of the people handed down from generation to generation. It may alter in a few aspects due to our changing times, but mostly our ancestral traits are still predominant. One of these is the people's hospitality. the townspeople make good hosts to visitors, and they are very willing to give anything that they have just to provide their visitors with the necessary comfort that they deserve.
Another outstanding trait is [page torn] When there is a sick person [page torn] to lend a helping hand. The
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neighbors readily flock to the house. Some are boiling water, others are dressing the chicken which the mother has taken care of during the past months, others still are very busy assisting the midwife, while the rest who have nothing to do else just stand aside and watch ready to help when the need arises. Days after, friends and relatives continue to call on the mother, taking along with them something with which their visit can be remembered.
Then the born child grows up, then there is the baptism. This is celebrated with great pomp and festivity. The neighbors are then full of activity. Material assistance, as well as personal help, is needed. All the necessary utensils which the celebrant does not have will come either from their relatives or neighbors. This is usually celebrated with music and the indispensable wine. The “ninong” and the “ninang” are the chief personages during the day. They receive the most of attention. After the baptismal party, the “padrinos and padrinas” offer gifts to the baby, in the form of money which is called “pabato.” Aside from this they have also to pay for the church fees and the orchestra that furnished the music to make the affair a lively one.
One of the phases of social life wherein the past is but a shadow of the present is courtship. In the days of our grandmothers and grandfathers, a suitor had to go through many trials before winning the love of a maiden. Usually the suitor
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of the girl, for in those olden times, a girl has no voice in love affairs. The parents choose for their daughters. If the parents had signified approval of a young man’s love, the said suitor is duty bound to help in the household activities such as fetching water, pounding rice, repairing some parts of the house, and helping in the farm work, such as plowing the fields, harvesting rice and drying the palay. This is known locally as “panini-anan.”
The next is the “panugo.” In this step, the parents of the boy, with some relatives, go to the girl’s house taking along with them a dressed chicken (inahin) and a dressed rooster (tandang), cakes, and other food. This is considered the announcement of the official engagement. In some cases, the date for marriage is set on this occasion, but generally, the date is not fixed at once and the suitors parents have to return to inquire about the date and final plans for the wedding ceremony. They also talk about dowry, locally known as “bayin-bigay” or “bigay-kaya.” This amount to the bride usually consists of a tract of land, a coconut grove, or a parcel of rice field. This dowry is given to the bride by the young man’s parents and it becomes the property of the couple after their marriage.
After the “pasagu-an,” both parties prepare for the marriage ceremony. The young man incurs great expenses. He buys the wedding attire of the bride, together with his own clothes to be worn on the wedding day. The bridegroom’s parents are responsible for the food,
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wine and other necessities to be used on the celebration. On that day the bride’s house is bristling with activity. Oftentimes, the house is decorated with multicolored strips of paper, young coconut palm leaves, and other artistic things that will give color to the occasion. There is also constructed temporary annex building in order to accommodate as many people as possible. All these preparations are done under the responsibility of the groom’s parents and relatives.
On the eve of the wedding, there is a preliminary party at the house. The young folks of the place pay their last respects to one of their kind. There is a dance and sometimes they hold a short program with songs and poems. While this is going on, the old folks are having gaiety of their own. They gather in one part of the house and hold a drinking spree. Then they have made the most out of their drinking, they sing folk songs. This last usually until the wee hours of the night, and in most cases, they do not sleep any more, but wait for the bride and the groom to go to the church.
Early on the morning of the wedding day, the bride is escorted to the church by the musicians. The sponsors and the parents go with them together with some young ladies and gentlemen who will act as best man and woman. After the church rites, they return to the house escorted also by the musicians. Everybody is served breakfast or lunch according to the time of the wedding. Then there follows the “galahan,” — the giving of gifts in the form of money. The brides re-
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relatives give their gala to the groom and vice-versa. So, the groom has to go from one relative to another, carrying a cup of wine and asking for the “gala.” The same deed is performed by the bride. In the course of this step, there is a secretary who lists the name and amount given. Then all the people have given their gala, the dancing by the newlyweds begins. While they are dancing, the audience throw coins of various denominations. These are collected and included in the gala. Then an extra gala is given again to the bride by any relative of the groom who have care to dance with her. After the galahan, the money is remitted to the couple and the people begin to disperse. The bride is then accompanied by her friends to the groom’s house. This is called the “lipatan” or transferring to the boy’s house. Thus ends the wedding day, although generally, the merry-making continues in the house of the groom. These marriage customs are gradually being liberalized and at present, the young women of the locality have much freedom in selecting their own mate, even to the extent of being disowned by their parents.
In the melancholy aspects of the life of the inhabitants, much grief and sorrow are portrayed in the event of death of a member of the family. When somebody dies, the people in the neighborhood go to the house to pay their homage to the deceased. They help in making the coffin, wreaths, and in preparing the food for the visitors. The whole night before the burial, there is a “lamayan.” The relatives of the dead one take turn in watching the corpse throughout the night,
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meanwhile refreshments, mostly coffee and bread, are served at intervals to keep them awake. The next day, at the appointed time, the funeral begins. The priest, with the music of the band, arrives at the house. He officiates the blessings and the corpse is carried to the church with the funeral procession following it. The female members of the bereaved family wear black clothes with a black veil over the heads, while the male ones put a black arm band or a pin a strip of black cloth on their clothes. At the church, the dead one is blessed again by the priest, and the funeral begins and proceeds to the cemetery. The concluding rites are officiated and finally the corpse is buried. From the beginning of the funeral up to the time the dead person is buried, the band keeps on playing the sad and sorrowful airs of funeral marches and dirges. After four, nine, or thirty days, prayers are offered by the family for the repose of the soul of the dead one. Lastly, on the first anniversary, there is a “lungkasan.” Prayers are offered, and this terminates the period of mourning.
The practice of celebrating festivals is done in the locality in much the same ways as they are done in other places. These festivals, mostly religious in nature, are The Feast of the Three Kings, Holy Week, Santa Cruz de Mayo, Town Fiesta, All Saint’s Day, and St. Isidoro’s Christmas. Other festivals are the New Year, the planting season, and harvest season, and Rizal Day. On the New Year’s Day, the people seldom buy any of their necessities, because they believe that
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they will continue buying lavishly the whole year round. The day before New Year, they buy all the things they need. Then at midnight, they eat their repast. There is also a dance held at the town’s social center where the young people enjoy themselves until the coming of the New Year. The old folks stay awake at their homes, guarding their homes for fear of the pranks to be played by the youngsters in case they sleep.
The planting and harvesting festivals are celebrated with solemnity coupled with merrymaking. After a man has finished planting his rice fields, he invites those who helped him and prayers are offered imploring the Almighty for a bountiful harvest. Then follows the merrymaking. There is dancing, drinking, and dining. After the harvest season when all the palay harvested are properly stored, the same celebration is done. Prayers of thanks are offered by the farmer. The other farmers and visitors, who are present, share in the food, wine, and music prepared by the host.
Another festival celebrated by the people to show their gratitude and thanks for the harvests they reap from their farms is the Saint Isidoro’s Day. Every house is decorated with fruits, crops, and other vegetables from the farms. There are also cakes, and refreshments prepared at the individual houses. These are hung outside the window in the front side of the houses. During the procession, the male folks, young and old, who are with the procession, carry with them long
[NOTE TO THE READER/RESEARCHER: The document at the National Library of the Philippines Digital Archives ends at page 27, although it obviously is not the final page of this document. No explanation is given as to why.]
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