Benguet History Essay Example

and Tuba took its place as a township. The townships of Ambuklao, Adaoay, Balakbak, Galiano, Palina and Loo were abolished through Executive Orders issued by the Governor-General of the Philippines.

Finally, Republic Act No. 4695, passed on June 18, 1966, divided Mountain Province into four new Provinces: Benguet, Mountain Province, Kalinga-Apayao, and Ifugao. According to this Act, Dennis Molintas, Sr. of Bokod became the first appointed Governor. The subsequent Governors were Mayor Ben Palispis (1968-1986), Bantas Suanding (Officer-in-Charge, 1986-1988), Andres Bugnosen (1988-1992), Jaime Paul Panganiban (1992-1995), Raul M. Molintas (1995-2004), Borromeo P. Melchor ( 2004-2007), and Nestor B. Fongwan (2007 to present).

At present, Benguet is made up of 13 municipalities and 140 barangays. The municipalities included in the province are Atok, Bakun, Bokod, Buguias, Itogon, Kabayan, Kapangan, Kibungan, La Trinidad, Mankayan, Sablan, Tuba and Tublay. In terms of the number of barangays, the capital town of La Trinidad has the highest count with 16, while Bakun and Kibungan have the lowest count with 7 each.

The land and its inhabitants.

Before the Spaniards arrived in the Philippines, the province now called Benguet was home to the ancestral Ibalois and Kankanaeys, who are believed to have Malay ancestry. These people regularly engaged in trade and commerce with lowland groups like the Ilocanos and Pangasinenses.

During the Spanish era, Spanish explorers tried to conquer the highlands in search of the Igorots' mythical gold mines. In 1620, they made a significant incursion into the La Trinidad Valley and temporarily gained control of certain gold mines. However, after six years, they gave up on this mission. As a result, for a large part of the

Spanish period, the Benguet people remained unconquered.

In the 19th century, Spaniards conducted expeditions to Benguet in order to conquer the Igorots. The first expedition, led by Colonel Guillermo Galvey, successfully established Spanish control in the La Trinidad Valley.

In 1846, Benguet became a district of La Union province. By 1854, it became a separate comandancia politico-militar. The area was also included in other comandancias like Lepanto and Amburayan. The American government established civil administration in Benguet in 1900. In August 1908, Benguet became a sub-province of the Mountain Province, along with Amburayan, Apayao, Bontoc, Ifugao, Kalinga, and Lepanto. The 1930s saw a boom in mining operations for gold in Benguet, which attracted many settlers from lowland areas. Towns surrounding the mines, including Itogon, became popular destinations for these settlers.

During World War II, Benguet witnessed intense battles between Igorot guerrillas and American forces as they fought to weaken the western defense flank of the Japanese during the final stages of liberation in 1945. The Province of Benguet obtained a civil government through Act No. 49 enacted by the US Philippine Commission on November 23, 1900, under the authority of the President of the United States. The civil government consisted of a provincial governor, provincial secretary, and provincial inspector, all based in Baguio, which became the capital of the province. The governor served as the chief executive and acted as provincial treasurer until a separate treasurer was appointed in accordance with the general law. The governor also communicated general laws and governmental orders to the people through proclamations or communications sent to township presidents. The civil governor of Benguet was Mr.

H. P. Whitmarsh, a Canadian journalist, while Mr. Sioco Carino was appointed as the president of Baguio township.

A proviso was added on July 4, 1901 to Act No. 155, which stated that the township presidents would choose a popular representative. If the people were ever dissatisfied and unable to seek help from the provincial governor, the elected representative would directly bring the matter to the Chief Executive of the Insular Government. The first elected representative from Baguio township was Mr. Mateo Carino.

According to Act No. 1876, on August 18, 1908, Benguet became a sub-province of Mountain Province. Mountain Province also included other sub-provinces such as Bontoc, Ifugao, Kalinga, Lepanto, Apayao, and Amburayan. Over time, the original 19 townships of Benguet were reduced to 13. In 1909, the town of Baguio became a chartered city while the town of Tuba was created. The Province of Benguet was composed of the municipalities of Atok, Bakun, Bokod, Buguias, Itogon, Kabayan, Kapangan, Kibungan, La Trinidad, Mankayan, Sablan, Tuba, and Tublay.

Republic Act 4695, enacted on June 18, 1966, brought about the division of Mt. Province into four provinces: Benguet, Mountain Province, Kalinga-Apayao, and Ifugao. The elected officials were mandated to govern in the province that matched their ethnic background, while appointed officials and personnel had the freedom to choose where they would continue their service. Consequently, Governor Alfredo G. Lamen remained as governor of Mountain Province, and Vice-Governor Dennis Molintas assumed the position of governor in Benguet. The law ensured a fair distribution of assets and liabilities among the newly formed provinces.

Benguet Province stands out from other provinces in the country due

to its abundant natural resources and unique temperate climate. This has attracted the attention of Spanish and American colonizers in the past. Today, Benguet Province is no longer solely occupied by non-Christian tree dwellers like the Ibalois, Kankanaeys, and Kalanguyas; these groups have become part of the larger Filipino nation.

A Belief System encompasses principles, values, and beliefs that shape how individuals or groups perceive and comprehend the world. It impacts their cognition, behavior, choices, and overall conduct. Typically derived from cultural, religious, philosophical, or personal encounters, Belief Systems offer a structure for individuals to interpret and give meaning to their surroundings.

Canao, also known as kanyao, refers to a festival, ceremony, liturgy, service, or ritual of offering. It is a broad term that goes beyond simply "witchcraft." A kanyao can be conducted to express gratitude for the community's well-being or to seek a fruitful harvest. A family kanyao, on the other hand, may involve a simple ritual called "sedey," which utilizes water and prayer for healing. Meanwhile, a "grand kanyao" places emphasis on entertainment, cultural presentations, and celebratory activities.

In the Cordilleras, the term "menkanyao" is commonly used to refer to performing a ritual. Despite attending several witchcraft rituals, I have never heard the word kanyao used as an alternate name for any of them. The main ethnic tribes in the area, Ibaloi and Kankana-ey, have similar belief systems with slight differences in language. While their methods of performance may vary, the intent and purpose remain unchanged.

The people of Benguet believe in the existence of spirits from the sky world and underworld. These powerful beings are thought to

have control over humans and can be influenced by them for personal gain. To appease these spirits, people perform rituals with prayers and material offerings. Knowing their characteristics and desires is important for categorizing them based on hierarchy and generosity.

The activities and practices that make up The Rituals.

The prescribed rituals are administered as a cure, protection, purification, sanity restoration, normalization of birth, and facilitation of a good voyage/journey. These rituals involve calling upon the spirits and offering them animals, "tapey", food, and other desired materials as a way of expressing gratitude for received favors or restored health. Rice wine, known as tapey (Kn) or tafey (Ib), is always included in the rituals as it is the traditional wine, while the pig serves as the traditional animal. The rituals are performed according to the demands of the different classes of spirits.

The Kabunyan and Kavunian, as well as the Ap-apo and Kaapuan, receive thanksgiving rituals for their benevolence towards humans. The Kakading and Kedaring are also honored in the same way. On the other hand, spirits such as the Tomongaw and Tinmongaw, the Pinten and Pinchen, the amlag and atoros, as well as the pinad-ing and pinad-eng, require an appeasement ritual known as Dilus (Kn.) or chilus (Ibaloy).

The majority of people in Benguet are from two tribes: the Ibaloi and the Kankana-ey. The Ibaloi, who live in the southeastern part of Benguet, speak a language similar to that of the Pangasinenses. This similarity may be the result of the free movement and interaction between the natives of Benguet and Pangasinan before the Spanish era. Research shows that the Ibaloi

have a connection to the Kalangoya tribe in Tinek, the Mandek-ey (Kankana-ey) and Manke'dey (Ibaloi) tribes in Buguias, and the Kalahan tribe who live along the mountain range from Mt. Pulag to Imogen, including the I-owak of Kayapa in Nueva Viscaya.

The Kankana-ey people of the northeast, who speak the Kalkali dialect, are similar to the Bontocs and related to the Iloko language. Both tribes can be found throughout Benguet and make up the majority of the local population. Despite their differences, they share common rituals unique to the Cordillera region. The Bago or Bag-bag-o people, who live in the western and southern peripheral areas of Benguet, have their own ethnic dialects and a blend of beliefs. This group stretches from east of Ilocos Sur to north of Pangasinan.

The Katagwan of Kapangan are a different type of people who have a unique dialect blending Nabaloy and Kalkali, which they call Katagwan. This modified Kalkali language is spoken among themselves, while they still observe Ibaloi rituals. During celebrations, the Katagwan sing the traditional badiw song and chant in Ibaloi, but their music for dancing is also performed in Ibaloi. However, communication within the Katagwan community remains in Kankana-ey. There is also another group called the Karao in Bokod, who have their own distinct rituals and include their sister tribes in Benguet.

Both tribes have a common tradition of cultivating rice and producing tapey as their main food source. Additionally, they share a practice of raising large animals like pigs, dogs, and chickens for ceremonial purposes and feasts. These tribes also possess oral traditions that serve as binding laws, with customs and

taboos passed down through generations. Consequently, these customs have shaped their belief systems, ultimately impacting the destiny of both tribes.

The Benguet people often build homes near farms and fields, with some space between them. In the past, these homes were usually single-room structures elevated from the ground. However, today they are mainly made of wood or cement and have metal roofs.

Both Ibaloi, Kankena-ey, and Kalanguya men traditionally wear the kuval, a woven cloth that is wrapped around the waist and covers the loins. Women traditionally wear the kambal, a blouse, and the aten, a wraparound skirt. Nowadays, these traditional outfits are only worn during ceremonies and special events.

The Ibalois, Kankana-eys, and Kalanguyas have a rich cultural heritage with many traditional practices. However, only some of these customs are still followed today. In the early 20th century, American missionaries greatly influenced the community, causing the abandonment of more extreme traditions such as headhunting, mummification, and body tattooing. As a result, these once prominent practices have nearly disappeared.

The mummified remains of important individuals are housed in the burial caves located in Kabayan, Bakun, Kapangan, and Buguias. These mummies are considered valuable national treasures and can be observed at the museum nearby.

Prior to the arrival of Spanish colonialists in the 1570's, there was no documented history of the Benguet IPs. At that time, the Spanish discovered that they lived in different stages of development and separate communities. The way they coexisted varied: some cooperated while others were isolated or involved in tribal wars. Their livelihood consisted of farming, including wet agriculture like rice cultivation, as well as hunting

and gathering. When the Spanish first encountered the Cordilleras region in 1572, they found that the Igorots lived independently in separate communities and practiced farming similar to their present-day counterparts.

From 1572 to 1575, Spanish conquistadors embarked on numerous expeditions in the Cordillera region in search of gold. Despite their failure to find any gold, they left a trail of destruction and plundered settlements, resorting to ruthless killings against those who resisted. Indigenous communities consistently impeded similar expeditions until 1668. In 1620, a major Spanish invasion occurred in the La Trinidad Valley, during which they briefly seized control of certain gold mines. However, this enterprise was abandoned six years later.

During the 19th century, Spanish expeditions were sent to Benguet with the intention of subjugating the Igorots. One successful expedition led by Colonel Guillermo Galvey resulted in the establishment of Spanish presence in the La Trinidad Valley.

The Spanish sought to conquer and subdue the lowlanders of Pangasinan, La Union and the Ilocos, and their attention was then turned to the Cordilleras in search of abundant gold in the mountains. This primary motive for conflict between the Cordilleras IPs and the Spanish arose from their desire for gold.

The Spanish attempted to "Christianize" both the lowlanders and the Igorots, but their efforts were unsuccessful. Despite over 300 years of resistance and fighting, the IPs managed to reach a stalemate with the Spanish. The colonizers never achieved their objectives in the Cordilleras. Even after the Spanish were defeated in 1898, the Igorots remained predominantly unchristian. However, they did develop a lasting apprehension and suspicion of outsiders.

After

the Spanish-American War in 1900, the Philippines came under American control. The Americans were specifically interested in the mineral resources of the Cordilleras region. However, their approach diverged from that of the Spaniards because they recognized that the highlanders in the Cordilleras were not followers of Christianity. To establish a shared ethical framework and values, the Americans actively promoted Christian missionaries to propagate Christianity.