LAST December 11, 2015 (Friday), I missed the book launch of Bro. Karl Gaspar, CSrr's, Davao in the Pre-conquest Era and the Age of Colonization, at Ateneo de Davao University Training Center. However, I was fortunate enough to get an e-copy manuscript of the book. It was emailed to me by Bro. Karl one week before the scheduled book launch. I was not able to attend the book launch because of prior engagement meeting in the office. To give support of his new book, I would like to give a brief book review for my column in Sunstar.
Reading the first few chapters, it reminded me of my days in MA Anthropology class under Bro. Karl. The first few pages of the book say that it was supposed to be a chapter on the history of the Davao Association of Catholic Schools (DACS). Since DACS decided not to publish it, Bro. Karl instead wrote it as a booklet for the history of Davao City.
The title suggests that it focuses on the geographical area of Davao, its history and period of development from three timelines, namely: pre-colonial, colonial (both Spanish and American periods), and post colonial (post World War periods).
The Davao that the book is referring is not the chartered city of “Davao”, but to the Davao region as a whole, including Davao del Norte, Davao del Sur, Davao Occidental, COMVAL, and Davao Oriental. The book aims to provide an historical perspective. In describing the history of Davao, it also quoted a number of historical facts from historians (who are Filipinos and foreigners) that focused their work about Mindanao and Davao.
The book is divided in to eight chapters. These are as follows: “The original inhabitants of Davao; The coming of the Spaniards before Legazpi; Early missionary engagements; Founding of what is now Davao City, and the Davao province; First formal instruction in parochial schools in Davao; The coming of the Americans; Formal Education on Davao during the American Occupation; and, Post-war developments in Davao. The different chapters gave its reader an easy access of information for a particular point in history.
It seldom that we can read in our history books about the "original" inhabitants of Mindanao and Davao. Most of our history books talk about the process of Spanish colonization in our country. Thus, most of the Filipinos do not have a clear understanding of the Moro people and the so called "moro problem". Bro. Karl aimed to provide a better wider perspective of the historical significance of the various inhabitants of Mindanao. The readers will discover, learn, and know, about the various "tribes" in Mindanao, who were Islamized and those who did not embrace Islam pre colonial period.
The distinct culture and way of life of the different tribes were often the cause of conflict that leads to the idea of “tribal war”. Bro. Karl also quoted the Dr. Mac Tiu in saying that there are at least fifteen un-Islamized tribes in the Davao region, or Mindanao as a whole: the Atas, Bagobos, Blaans, Dibabawons, Giangans, Kalagans, Kulaman Manobos, Mandayas, Mangguwangans, Mansakas, Matigsalogs, Obos, Samals, Sangils, Tagakaolos and the less numerous or specifically less known or less talked about tribes according to the author – Attaws, Etos, Klatas, Loacs, Managosans, Manurigaws, Pagsupans and Tigdapayas. In this he specified that the historical tribal origins of Davao are mixed and it was common amongst the numerous tribes to engage in intermarriages with other tribal groups.
The book discussed many key points about the history Catholic education of Davao. But I would like to focus on what the book has to say about the Moro people. The book mentioned Datu Bago's (who may be a Maguindanaon and not a Tausug) and the Moro's attack on San Rufo which was the catalyst for the Spanish colonial masters in Manila to decide to colonize Davao. It mentioned also about Don Jose Oyanguren y Cruz who set up an expedition to Davao after the Moro attack. Oyanguren was to conquer and subdue the entire Gulf district; expel or pacify the Moros there, and establish the Christian religion. Oyanguren's conquest in Davao was followed by the issuance of the January 29, 1849 decree that provided a delineation of a territory that was placed under the Spanish control. Then because of what Oyanguren has accomplished, Governor Genera Narciso Claveria named the territory Nueva Guipuzcoa the first Christian settlement was named Nueva Vergara. During the early years of colonization, Davao was already noted for the richness of its soil and the abundance of its natural resources.
Since Davao was isolated from the other areas of control of the Spaniards, it was not conducive for them to settle and establish large communities. Because of this, Davao became a penal colony without walls or concrete fences.
The book also mentioned that the Spaniards tried to change the name of Davao to Nueva Guipuzcoa. This was taken from the home province of Oyanguren in Spain. Governor General Narciso Claveria was proud of Oyanguren’s accomplishments. The first Christian settlement was named Nueva Vergara, after Oyanguren’s hometown. Then by 1860, Nueva Guipuzcoa became the fourth of Mindanao's five politico-military districts. In 1867, the name Nueva Vergara was junked by the local inhabitants as they preferred the old name.
I admire the work of Bro. Karl in writing this book. It gives us an historical understanding about religion, economics, politics, politics of identities, and the conflict that goes along with all of these concepts. The book shows to us how diverse Davao is and how Davao somehow reflects the whole island of Mindanao in terms of history and its people. I hope that this book will be read in all private and public schools our country. Filipino people must have a strong grasp of our history or histories. We should not limit our mind about the history of Manila and Cebu. Filipino people are a diverse group of people. We need to embrace our diversities as we strengthen our process of nation building. Buying and reading the book of Bro. Karl will help us understand better our history and prepare us for a better future for our nation.