The Philippines: Past and Present Volume II Part 13

"'brag' province, in the matter of non-Christian anthropological specimens, both regarding their number and their variety." [54]

With regret I must call attention to the fact that he thinks wrong. In Nueva Vizcaya as originally const.i.tuted there were representatives of three non-Christian tribes, to wit, the Ifugaos, numbering approximately a hundred and fifteen thousand; the Ilongots numbering perhaps five thousand; and the Isinayes, who were numerically unimportant.

Years before Blount wrote his book the number of wild tribes was reduced to two and that of their individuals to approximately seven thousand by changes in the provincial boundary. As we have seen, there are slightly more than one million non-Christian inhabitants in the archipelago. These facts are of interest chiefly for the reason that they show how grossly unreliable are his statements.

Finally he seeks to convey the impression that the hill people are a rather harmless and lamb-like lot. He says:--

"... while I was there, [55] though we knew those people were up in the hills, and that there were a good many of them the civilized people all told us that the hill tribes never bothered them. And on their advice I have ridden in safety, unarmed, at night, accompanied only by the court stenographer, over the main high-road running through the central plateau that const.i.tutes the bulk of Nueva Vizcaya province, said plateau being surrounded by a great amphitheatre of hills, the habitat of the Worcester pets." [56]

Had Blount taken this ride before the time when the American government established control over the Silipan Ifugaos there might have been a different story to tell needing some one else to tell it, for the Ifugaos were not by any means the gentle and harmless people that one would infer them to have been from reading the above-quoted statement.

At Payauan, a strongly held point within the plateau referred to, they annihilated a Spanish garrison. At Aua, further back in the hills, they did the same thing. The Spaniards never established control over the Ifugao country, into extensive portions of which they never even temporarily penetrated. On the main trail which connected the town of Bagabag, in Nueva Vizcaya with the nearest town in the province of Isabela, over which Blount rode, the Spaniards found it necessary to maintain two garrisons. There were also garrisons at the terminal towns on this trail and it was prohibited to travel it without military escort. Even so, parties were repeatedly cut up by the Silipan Ifugaos, and the very soldiers who const.i.tuted their guard were again and again caught sleeping and butchered.

It is only very recently that the murderous raids of wild men on the Filipinos of Isabela have been finally checked.

Many a time have the Filipinos of Bagabag, in Nueva Vizcaya, thanked me for making their lives and property safe by quieting the Ifugaos. Ilongots killed Filipinos in the outskirts of Bayombong, the capital of Nueva Vizcaya, long after Blount left the province, and during a period shortly preceding his arrival conditions were very bad throughout the Cagayan valley.

On August 29, 1899, the Insurgent governor of Nueva Vizcaya reported [57] that he had only a few rifles, that the "Igorrotes" were preparing to attack the towns, and that he had been forced to kill and wound a number of them. On September 6, General Tirona in Cagayan asked that General Tinio be ordered to give him some of his rifles to protect the people, as the "Igorrotes" were cutting off heads and the towns were in danger. Tirona said that he had nine hundred rifles; Tinio thought that he himself had some two thousand and could spare two hundred as the conditions along the coast were not as serious as the conditions inland with the savages preparing to attack. [58]

In July, 1899, the governor of Benguet asked that orders should be given prohibiting "Igorrotes" from leaving their own towns as they were growing restless and would probably soon become dangerous. The Benguet people are the most pacific of all the hill men.

In October, 1899, the Ilocanos of Lepanto pet.i.tioned Aguinaldo to send them arms with which to defend themselves against the people of the hills, who objected to being forced into paying what the governor of Benguet Province called "voluntary contributions" for the support of the war. When an attempt was made to collect, they abandoned their towns and took refuge in the hills. Next to the Benguet Igorots, those of Lepanto have the best reputation for quiet and orderliness.

From Simeon Villa's diary, heretofore referred to, we learn that Aguinaldo's armed escort was attacked again and again by Ifugaos, Kalingas and Bontoc Igorots when he pa.s.sed through their country.

The people of these three tribes, and the Ilongots, and the wild Tingians of Apayao, were fierce, war-like, unsubdued head-hunting savages at the time of the American occupation.

Friendly as is our present relationship with the former head-hunters of Luzon, and excellent as is now the condition of public order in their territory, we still often have the fact brought home to us that the blood-l.u.s.t of these st.u.r.dy and brave fighters is only dormant. A steady hand must be held on them for many a year to come.

The problems which the primitive peoples of the Philippines present are neither few nor simple. We shall not get far by ignoring them or misrepresenting them. Let us look them squarely in the face.

CHAPTER XXIV

NON-CHRISTIAN TRIBE PROBLEMS

And now let us try to gain a clear appreciation of some of the problems actually presented by the existence of the non-Christian peoples of the Philippines.

They belong to twenty-seven tribes at the most. Probably this number will ultimately be somewhat further reduced. The number of dialects spoken is greatly in excess of the number of tribes, as the people of a single tribe sometimes speak three or four well-marked dialects.

The tribes are divided between two wholly distinct races, to wit, Negritos and Malays.

The Negritos are of very low mentality and are incapable of any considerable degree of civilization. Many of them are kept in a state of abject peonage, and not a few are held in actual slavery, by their Christian Filipino neighbours. In revenge for the abuses which they suffer they are p.r.o.ne to commit criminal acts, and the problem which they present resolves itself into protecting them from their neighbours and their neighbours from them. The latter thing would be easy enough if the former were practicable, but unfortunately their neighbours cannot be persuaded to let them alone, and never do it except under compulsion.

The people of all the Malay non-Christian tribes, with the exception of certain Negrito mestizos, are undoubtedly capable of attaining to a fairly high degree of civilization. Physically and, in my opinion, mentally the people of several of the hill tribes are decidedly superior to their lowland Filipino neighbours, who have degenerated to some extent as a result of less favourable climatic conditions and other causes.

In social development these Malay tribes vary from the semi-nomadic Mangyans of Mindoro to the highly civilized Tingians of Abra, who are in many ways superior to the Ilocanos with whom they live in close contact. Some of these tribes, like the Benguet-Lepanto Igorots and the Tingians, are peaceful agriculturists; others, like the wild Tingians of Apayao, the Kalingas, the Bontoc Igorots, the Ifugaos, the Ilongots, the Man.o.bos and the Mandayas, are, or recently have been, fierce fighters p.r.o.ne to indulge in such customs as the taking of human heads for war trophies, or even the making of human sacrifices to appease their heathen divinities.

The Moros, who are numerically stronger than are the people of any other one tribe, stand in a cla.s.s by themselves on account of their strong adherence to the Mohammedan faith and their inclination to propagate it by the sword. Who would hold them in check if the Americans were to go? Certainly not the Filipinos. They have never been able to do it in the past, and they cannot do it now.

All the non-Christian tribes have two things in common, their unwillingness to accept the Christian faith and their hatred of the several Filipino peoples who profess it. Their animosity is readily understood when it is remembered that their ancestors and they themselves have suffered grievous wrongs at the hands of the Filipinos. In spite of all protestations to the contrary, the Filipinos are absolutely without sympathy for the non-Christian peoples, and have never voluntarily done anything for them, but on the contrary have shamelessly exploited them whenever opportunity has offered. They have never of themselves originated one single important measure for the benefit of their non-Christian neighbours, and their att.i.tude toward the measures which have been originated by Americans has always been one of active or pa.s.sive opposition. Their real belief as to what should be done with the wild people is that they should be used if they can be made useful, but should be exterminated if they become troublesome. Governor Pablo Guzman, of Cagayan, actually said to me that the best thing to do with the wild people of Apayao, then supposed to number fifty-three thousand, might be to kill them all.

Americans have adopted a firm but kindly policy in dealing with the non-Christian tribes and have met with extraordinary success in winning their good-will and weaning them from the worst of their evil customs. Even with those of the Moros who live outside of the island of Jolo considerable progress has been made. Head-hunting has been abolished among the Ifugaos, Igorots and Kalingas with an ease which was wholly unantic.i.p.ated.

In all work for the wild people the att.i.tude of governors and lieutenant-governors has proved to be a matter of fundamental importance. The problem in each province or subprovince has been a one-man problem. He who would succeed in handling wild men must be absolutely fearless, for if he is not, they are quick to discover the fact and to take advantage of it. He must protect his people from injustice and oppression, or they will lose faith in him. He must have a genuinely friendly feeling toward them, and must bear them no ill will even when they misbehave. They will not object to severe punishment when they know that it is deserved, but after being punished feel that the slate has been wiped clean, and that they are making a fresh start. They believe in letting by-gones be by-gones, and their officials should meet them half way in this.

The following occurrence ill.u.s.trates my point. Before all the settlements of Ifugao had been brought under control, Lieutenant-Governor Gallman had a headman acting as a policeman, who rendered invaluable service and was allowed to carry a gun. No one dreamed that he would ever be molested. When on a trip to Lingay he became overheated, and stopped to bathe in a stream, leaving his gun on the bank. Some young men improved the opportunity thus afforded to attack him. One of them threw a lance into him, and then they all started to run away. Such was his reputation and influence that he succeeded in compelling them to return and pull the lance out, but he was fatally hurt and soon died.

After his death they took his head and his gun, and immediately thereafter the Lingay people sent to Gallman a challenge to come and fight them. He promptly accepted their invitation, taking a few Ifugao soldiers with him. He found the country deserted. Women, children, pigs and chickens had been sent into the forested mountains. Roofs and board sides of houses had been removed so that there remained only the bare frameworks which could not readily be burned.

For some time Gallman encountered no opposition. He at last grew careless and walked into an ambush. He was met with a volley of stones and a volley of lances. Fortunately for him the stones arrived first and one of them, striking him in the face, knocked him senseless. Another injured his right hand and knocked his revolver from his grasp. The lances pa.s.sed over him as he fell. He slid for some distance down the almost precipitous mountain side, and his soldiers thought him dead. When he recovered consciousness, he heard them talking close to him. They agreed that they must do two things: first, prevent his head from being taken; and, second, punish his a.s.sailants. Before he could call to them they charged the latter and scattered them right and left. Gallman staggered to his feet, hunted around until he found his revolver, and rejoined his men. It was known that their opponents had had ten guns before killing the policeman and taking his. There followed a marked unpleasantness, at the end of which Gallman had the eleven guns, and most of those who had been using them had been gathered to their fathers. He then returned to his station at Banaue.

Three days later the headmen of Lingay came walking in, shook hands and announced that they had had enough. Gallman asked them why they had been so foolish. They replied that as they already had ten guns, when they got one more the young men became overconfident, thought that they could whip the constabulary, get their guns also and dominate all that part of Ifugao. The old men said that they had warned the young fellows that their plan would result in disaster, but as they were not to be dissuaded, and as they were their young men, had finally joined in. They said, however, that they were glad things had come out as they had, for the young men would now behave themselves, and it is worthy of note that they have done so ever since.

Six weeks later, when I visited Banaue, the one survivor of the eleven gunmen came in and danced with the other Ifugaos on the plaza, apparently as happy as any of them.

How many Filipinos are there who have the courage, the kindliness, the knowledge of primitive human nature and the sympathy with it which would enable them to treat the really wild barbarians as Gallman and Hale have treated them? Thus far I have found one, and one only.

In a previous chapter [59] I have told the story of a Kalinga with whom I had just made friends according to the formula of his tribe who put his life in deadly peril twice within the s.p.a.ce of twenty-four hours in order to save mine when it was gravely endangered by his fellow-tribesmen. Is such real friendship possible between Filipinos and non-Christians? Not at present. A lot of ancient history must first be lived down.

In the Philippines it has invariably been true that the wild man has in the past been more or less completely despoiled of the fruits of his labour by his so-called "Christian" neighbours whenever compelled to do business with them in order to obtain some of the necessaries of life. He is accustomed to receive a mere pittance for his products, and to pay enormous prices when he makes purchases. The opening of the so-called "government exchanges," which are stores where the products of the surrounding country are purchased and where the things required by the hill people are sold at a small margin of profit, has proved very useful in the establishment of friendly and helpful relations with them. In some places they have been persuaded to grow new and more profitable crops. Some of the Benguet Igorots, for instance, now raise strawberries for sale at Baguio, although a few years ago they had never seen them.

If in control, would the Filipinos reverse the policy they have heretofore always followed in commercial dealings with the wild men? Most a.s.suredly not.

The Igorots, Ifugaos and Kalingas are adepts in the use of irrigation water, and know how to terrace the steepest mountain sides so as to employ it advantageously wherever it is available. The giving of help in running main irrigation ditches through rock has been especially appreciated by them. The money which we expend for this purpose goes for the establishment of proper grade lines, the providing of necessary supervision and the purchase of explosives and tools for rock work. The people concerned are more than glad to contribute all necessary labour free of charge.

Would the Filipinos continue to make funds available for such improvements in the wild man's country? A thousand times no! Before any one disputes me, let him show one instance where they have done any such thing in any one of the very numerous provinces where the expenditure of funds for non-Christians is under their control.

In dealing with tribes which have been accustomed to live by families, or small groups of families, and to select very inaccessible places for their homes, it is of course necessary to persuade them to live in larger groups and in reasonably accessible places before much progress can be made toward improving their condition. This is usually not a very difficult task if one goes about it in the right way.

In Bukidnon, for instance, where we are still bringing people down from the tree-tops, in which they and some of their ancestors have lived for centuries, and settling them in well-ordered and beautifully kept villages, when new arrivals come in to inspect the towns and interrogate me as to the conditions under which they may take up residence there, I often have conversations like this:--

"What about this life in town?"

"Look around and see for yourself. Talk with the people and hear what they have to say about it. They will tell you whether they like it or not, and why."

"But what do I have to do if I wish to live in town?"

"A piece of ground will be a.s.signed to you and on it you must build a decent house like those you see. This house is for you and your family, not for me. I come here only once or twice a year and at the most stay over one night, so I do not need your house. The lieutenant-governor does not need it. When he comes he stays at the presidencia. He will not let any one take it away from you."