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CHAPTER ONE
Tracing our Roots, Enshrining our Identity
CHAPTER TWO
A Tapestry of Cultures
Original Settlers
Kagan 61
Mandaya 70
Mansaka 76
CHAPTER FOUR
The Leaders Who Shaped Tagum
APPENDIX clxiv
BIBLIOGRAPHY clxxx
GALLERY clxxxviii
ACKNOWLEDGMENT cxviii
Foreword by
Mayor Allan L. Rellon, DPA, Ph.D
Illumination
of our Soul
T
he history of Tagum, as in any other great civilization in
the world, is always riddled with puzzles. Its untold history
offers a challenge to both the scholar and the layman,
to whom an inquisitive mind itches its way to concrete
answers to satisfy their curiosity searching their own identity.
Also contained in this book are the profiles of the cultural tribes
of Tagum as a fitting recognition of their very important role in shaping
the destiny of the city, as well as anecdotes on the migrant settlers that
peacefully co-existed with the former to dramatically transform Tagum
to what it is today. Also for the first time, detailed accounts on the
accomplishments of the visionary men who were able to secure the city’s
top position as Mayor were also presented in this book, as their terms in
pivotal time in our history solidified the existence of Tagum.
Tagum, Tagumpay!
March 7, 2019
on the occasion of the 21st Araw ng Tagum City
and the 102nd Founding Anniversary of the
Establishment of Tagum as a Municipal District of Davao Province
ABOUT THE COVER
for like the mighty rivers that exist in the city, this journey is characterized by
strong currents that symbolize the ebb and flow of Tagum.
Kagan’s Barabudi
Mansaka’s Pinaiyan
For the Original Settlers of the city,
whose indomitable spirit and ingenuity
helped shaped the destiny of Tagum;
and
R
ecords that date back to the Spanish era state that Tagum
derived its name from the river that flows from the
confluence of Saug and Liboganon Rivers. The Tagum
River, which formed at Pagsabangan, had been cited as
the largest river in the western bay of the Davao Gulf (Blair & Robertson,
1906, p. 201).
The oldest record bearing the name Tagum was a book written
twenty-three years before the start of the 20th century. It chronicled
the experiences of the Jesuit priests in their mission to convert both
the Muslims and the indigenous people living in the four corners of
Mindanao. In the book, the Spanish priests described having already
found two communication routes from Surigao or other northern areas
to Davao to facilitate their missionary works. They mentioned Tagum as
part of the second route to and from the north, stating that the Manat
River flows from the Agusan to the Tagum River, which flows into the
Davao Gulf (Societas Iesu, 1877, p. 40).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 19
20
KAGIKAN:
Liboganon River
Tagum River
A satellite image showing the confluence of Saug and Liboganon Rivers in Barangay Pagsabangan. Google Satellite Image, 2019.
Another Spanish-era document mentioning Tagum was written by Julian
Gonzales Parrado, a Spanish brigadier general who wrote Memoria
Acerca de Mindanao which listed the established Moro Rancherias in
the District of Davao and elsewhere in Mindanao. Of those listed, only
three were in the post-World War II Tagum: Hijo, Madaum and the
Moro Rancheria of Tagum River. These three Rancherias were headed
by their respective leaders, namely, Casiaman, Marang and Pusocan
(Gonzales, 1893, p. 64).
That the three places were the only ones of the present-day
Tagum mentioned in Spanish sources is not a wonder. Over one hundred
years ago, the Muslim tribes located in the northern part of the Davao
Gulf established their Rancherias along the rivers in the area since
the salt waters of the gulf and the fresh flowing waters of said rivers
provided sustenance and sustainability to the original settlers. Because the
Rancherias were built near the mouth of the rivers in the area, and with
the rivers being used as navigable roads, the turn-of-the-century Muslim
settlements were able to have ease in transporting people and goods,
enabling them to develop trade.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 21
Tagum. It was only after more than half a century had already passed
that an account surfaced as to how the name Tagum came to be.
ETYMOLOGY OF “TAGUM”
Pyagmatikadung Aguido Sucnaan, Sr., a Kyalalaysan, the highest
spiritual leader of the Mansaka tribe, and one of the most respected
leaders in present- day Tagum, narrated that the etymology of the word
“Tagum” came from the word “Tageum”, a kind of plant that was
abundant during the olden days and was mainly used as a dye on the
fabric used as clothing by the tribe during the olden days.
Datu Aguido Sucnaan states that in the oral tradition of the Mansaka tribe,
Tagum derives its name from Tageum, a plant that produces dye to color the
Hinabol fabric of the tribe.
KAGIKAN:
22 Tracing the Flow of Tagum’s Rich History
Parts of Tageum would then be boiled for a day until the color of
the water would become as dark as the color of the river, after which the
Hinabol fabric would then be soaked in the dark liquid for one day until
such time that it will be thoroughly dyed in a color that was a mixture of
black and blue (Sucnaan & Onlos, 2008).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 23
Artist’s rendition of the Tagum plant (Indigofera Tinctoria), an indigo plant
that had medicinal attributes to treat diseases.
KAGIKAN:
24 Tracing the Flow of Tagum’s Rich History
A turn-of the century dictionary published in Manila (Merrill,
1903, p. 159) which listed Tagum as a plant found in the Philippines
during the American period has given weight to the account of Datu
Sucnaan that Tagum River derived its name from the Indigo plant that
abounded along the river and which produces a dark dye color that is
reminiscent to how darkly clear the color of the river appears especially
during summertime.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 25
Meanwhile, according to an oral tradition believed by the Kagan,
Mansaka and Madaya tribes, Magugpo used to be a vast wilderness where
there was a sporadic location of houses and communities made up of
the members of these indigenous tribes. The name Magugpo, however,
referred to a movement a person had to make to get from one place
to another. The movement called “ugpo-ugpo”, or hopping, had to be
executed while a person travel in and around the vast lands that had been
majorly submerged in muddy water.
KAGIKAN:
26 Tracing the Flow of Tagum’s Rich History
organized as barrios of municipalities if said settlements are so small or
so remote (Insular Government of the Philippine Islands, 1914).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 27
Local historians in Davao area have yet to figure out where exactly was
the settlement located in the present time although a map during the
Spanish period had indicated Begar as situated east of the Tagum River.
Located west of the Tagum River, Begar is described as a large town of considerable importance
in a report commissioned by the Bureau of Insular Affair War Department. Inset photo shows Rio
(Spanish for River)Tagum, formed through the confluence of Rio Liboganon and Rio Saug.
KAGIKAN:
28 Tracing the Flow of Tagum’s Rich History
and such other areas belonging to the municipal district like the barrios
of Cambanogoy, Cubayo, Hising, Simbaan and Sapaaon which were
indicated in the 1918 census’ Supplementary List of Barrios of Tagum
(Census Office of the Philippine Islands, 1920, pp. 366, 402).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 29
General of the Philippine Islands, 1920, pp. 59-60). It is worth to note that
at the time of the reorganization of the municipal district by virtue of
Harrison’s Executive Order No. 8 in 1921, or four years since its formal
and official founding, Tagum’s composition was narrowed down to nine
barrios: its central barrio which was also named Tagum, as well as the
barrios of Lawaan, La Paz, Lasang, Madaum, Hijo, Bincungan, Tuganay
and Pagsabangan.
KAGIKAN:
30 Tracing the Flow of Tagum’s Rich History
Magugpo, purported to be the original name of Tagum, only appeared in the 1926 Declaration
of Real Property, when the migrants from the north settled down and developed the vast lands that
would have been the ancestral domain of the cultural communities.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 31
at the Tagum River. This presence of the name of the said barrio
for the first time in Pre-World War II documents five years after the
reorganization of the Tagum municipal district, and nine years after its
founding, may be attributed to the development which the locality had
experienced at the advent of the migration of people from Luzon and
the islands in the Visayas.
KAGIKAN:
32 Tracing the Flow of Tagum’s Rich History
Tating Mansaka’s 1926 Declaration of Real Property shows Tipaz (which is now a purok in
Barangay Magugpo East) as part of Apokon.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 33
The name Visayan Village appears for the first time on a legal, public document in a 1948 Compi-
lation of Declaration of Real Property in the possession of the City Assessor’s Office.
KAGIKAN:
34 Tracing the Flow of Tagum’s Rich History
The year 1949 saw the shrinking of Tagum when the South-
western portion of the 8-year old municipality was carved out of its
territory upon the creation of the Municipality of Panabo. With this
birth of a new town, the old barrios west off of the Tagum River such as
Lasang and Bincungan had fallen under the supervision and control of
the newly created southern municipality.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 35
The Executive Order No. 189 shows Tagum and Bincungan being made a part of the Municipality
of Carmen when it was created as a town in 1965.
KAGIKAN:
36 Tracing the Flow of Tagum’s Rich History
of legislation promulgated by then President Diosdado Macapagal, the
said barrio had been annexed to the newly-formed municipality west of
Tagum River (Macapagal, 1965).
Much like what happened to the barrio of Tagum, the barrio
of Bincungan was also absorbed to form part of Carmen during
its organization as a town fifty-four years ago. That the present-day
Tagum also has a barrio (barangay) of the same name is something
which gave the impression that the old-era barrios of Bincungan and
Tagum were bisected by the great Tagum (now Tagum-Liboganon)
River when the municipality used to extend its territorial reaches as
far south as Lasang. One fact remains to this day, however: the barrios
bearing the name Bincungan and Tagum which belonged to Carmen
when the municipality was formed had ceased to become known as such
as modern-day barangays bearing the same names no longer exist in
Tagum’s neighboring town. This bit of history in relation to the changes
in the territorial limits and boundaries which Tagum underwent over the
course of more than half a century poses more questions that not and
finding the answer is one that needs to be pursued and followed through.
American-era Bincungan is a vast barrio bisected by the Tagum River as can be gleaned from the
Declaration of Property of a Kagan landowners whose properties are bounded by Tagum River on the east
and west, respectively.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 37
PERIODIC HISTORY
To the modern-day Tagumenyos, much of the history of Tagum
began when migrant settlers started their exodus down south to the
territory in Mindanao, more particularly in the undivided Province of
Davao. The migration of Christian Filipinos from places in the north,
such as the islands of Luzon, Cebu, Bohol and Leyte, was predicated
on the encouragement by the Insular Government for migrants to settle
down and work within the vast lands of the southern island, including
that of the Municipal District of Tagum that used to encompass what
are now Davao City’s Lasang, and Panabo City at the south, Maco on
the east and a portion of Mawab on the north. This state-sponsored
immigration was hinged on the implementation of the government policy
of developing and civilizing the Muslim and Tribal communities that
dotted the municipal district of Tagum.
SPANISH PERIOD
The oldest accounts of the happenings in Tagum were
encapsulated in various letters of the Jesuit priests to the Father Superior
of the Jesuit Mission to the Philippines. These letters were compiled to
form several volumes of books published within a 20-year period and
wholly written in Spanish.
KAGIKAN:
38 Tracing the Flow of Tagum’s Rich History
a book published in 1906. The account gave a clearer picture on what
transpired in the area which led him to label the Muslim Rancheria
along Tagum River as the most ungovernable and most famous of the
Rancherias in the Davao Gulf due to the murders that were committed
there (Blair & Robertson, 1906, p. 201).
From the lens of the Jesuit priest, these murders were borne
out of deception carried out by the Muslim settlers of the northwestern
coast of the Davao Gulf. Father More mentioned the murders of four
Christians in July 1884 which happened in the Moro Rancheria of
Tagum and committed by those who he said were pretending to be
friends and brothers of those killed. He also recounted about how a
nonbeliever of the Christian faith revealed to him a plot devised by a
Muslim datu to kill him when he would meet with the indigenous people
of Pagsabangan whom he wished to be the subject of reduction. His
murder was planned to be executed by people armed with balaraos
and limbuton who would appear just as Fr. More would ask for more
Mandaya people to be reduced (Societas Iesu, 1887, p. 100).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 39
An excerpt from the letter of Jesuit Missionary Fr. Quirico More to his superior written in 1885
describing the Moro Rancheria of Tagum as the “most ungovernable and the most famous for the gloomy
tragedies that happened there.”
to the proposal of the Spanish military governor just so they could away
from the clutches of the Muslims who ruled the area and exacted tributes
from them which the Muslims considered their due.
The Muslims living along Tagum River had joined the resistance
against the Spanish rule since they already had organized a semblance
of government which oversaw politics, religion and civil matters. When
the Spanish came to rule the people around the Davao Gulf, the settlers
soon lost their political and religious power. Nevertheless, the hope to
regain supremacy and control over their own people was never really
lost; they endeavored to stock up on their efforts to maintain their own
organization as a means of thwarting off the reaching arms of the
Spanish rule from enfolding them (Blair & Robertson, 1906, p. 206).
KAGIKAN:
40 Tracing the Flow of Tagum’s Rich History
in vain. This success on the part of the Spanish to bring the Mandayas
along Tagum River over to their fold led the Moros of the Tagum
Rancheria to become resolute in killing the military governor of the
District of Davao.
In the said letter, Fr. More belied the claims made that had
already started circulating: that the murders were caused by the urgency
of Pinzon in having to wife the daughter of a datu of the Tagum
Rancheria. As there had reportedly been not a single woman, of any
shape and stature that could be seen at the Muslim village where the
Spanish governor was killed, and since the Jesuit priest claimed to have
spoken to people who were Pinzon during the event, he dismissed the
idea as bereft of truth (Blair & Robertson, 1906, pp. 208-210).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 41
Artist’s rendition of the assassination of Don Jose Pinzon y Purga, the sixth Spanish Governor of the
District of Davao in 1861 by the Moros of Tagum Rancheria. Art by Othniel Inis, 2018.
the history of a place must be viewed from the lens of the people who are
indigenous to the area and not from those who came to wrest the control
away from its original settlers.
Dr. Tiu wrote that the account about Pinzon wanting to marry
a Muslim maiden, which Fr. More dismissed in his letter to his superiors,
was affirmed in the oral history in Bincungan where the descendants of
KAGIKAN:
42 Tracing the Flow of Tagum’s Rich History
the people of the Spanish-era Tagum Rancheria live. In one of his many
interviews with the descendants of the heroes of the Davao Gulf who
fend off the Spanish encroachers, Tiu was able to talk to Tanudan Noah
Lubama and related part of their conversation in this wise:
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 43
The sapiyo that is said to be the one used by Datu Lubama in killing Jose Pinzon, the Spanish
Governor of the District of Davao on March 18, 1861 near Tagum River.
KAGIKAN:
44 Tracing the Flow of Tagum’s Rich History
The reduction of the Mandayas still continued on after the death
of Pinzon. This paved the way for the people of the said tribe to be
formed into a community that was converted into the Christian faith. In
1892, Fr. Saturnino Urios, while he was staying in Tagum, had written to
his mission superior about how the Moros in Tagum River had overtaken
the Mandayas, killing them and taking their children and brothers
captive. This war waged against the indigenous tribe by the Kalagans
paved the way for the Mandayas to turn and welcome for their protection
the missionaries who said that the best results can be had if the infidels
are shown with love (Societas Iesu, 1895, p. 147).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 45
46
KAGIKAN:
Tracing the Flow of Tagum’s Rich History
A photograph of the baptism of 42 Moros at the banks of the Hijo River. This could be the
oldest photograph depicting the ancestry of Tagum. Photo taken from the Jesuit Archives.
AMERICAN PERIOD
The dawn of the American Period in the locality of Tagum
started when the Spanish forces upped and leave government rule of
the entire Philippine Islands to their hands by virtue of the Treaty of
Paris. In 1903, an act was enacted by the Philippine Commission under
Governor-General William H. Taft to provide for the organization and
government of the Moro Province which at the time was the entire island
of Mindanao, with the exception of the Surigao and Misamis provinces,
but including the Sulu Archipelago. The province was composed of the
Districts of Sulu, Zamboanga, Cotabato, Lanao and Davao under which
Tagum belonged.
The Organic Act No. 787 was said to have been an attempt to
secure a rational and sympathetic control of both the Muslims and the
Indigenous people in Mindanao. It was framed in such a way that would
recognize their strong independence and take into account the existing
religious beliefs, points of view and other deeply-rooted inclinations
and aspirations of the non-Christian inhabitants of the southern islands
(Finley, 1916, pp. 34-35).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 47
48
KAGIKAN:
Tracing the Flow of Tagum’s Rich History
A document from the US War Department showing tribal wards of both Mandaya
and Muslim Tribes in Pagsabangan, Liboganon, Madaum and Tagum.
British explorer A. Henry Savage Landor described his
experiences when his adventure to the Philippines led him to travel up
the Tagum River in 1904. His adventure, which he had written down and
immortalize in a book, had him mentioning about passing by a Muslim
village and a mosque on the right side of the river about a hundred yards
up from its mouth. The village, including the mosque, was said to have
been under the helm of Datus Portekan and Lausan.
Datu Casiaman was among the big planters in the Davao Gulf
area during the American period. This claim had been attested by local
historians of Davao such as Dr. Tiu, who also named Samuel Navarro, a
Muslim of the Lasang Rancheria as one having a large plantation (Tiu,
2018).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 49
On the other hand, the first plantation at the head of the Davao
Gulf was established as Mindanao Land Development in Madaum. The
3,000- hectare plantation would become known as the Odell Plantation.
Clark Whitehorn and Thomas Torkelson would also establish their
plantations on lands that straddled Busaon- Bincungan and Tuganay-
Bincungan areas, respectively (Tiu, 2018).
KAGIKAN:
50 Tracing the Flow of Tagum’s Rich History
The appointment paper of Lubama as Barrio Tagum’s Councilor, 1917.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 51
To the Americans, the Tagum River was still viewed as an important
river and valued it for transportation purposes because of its innate
capacity to be navigable for small boats for about 25 miles or 40
kilometers inland from its mouth at the Davao Gulf (Webster, 1922, p. 51).
KAGIKAN:
52 Tracing the Flow of Tagum’s Rich History
Visayas, and even the Mandaya and the Mansaka to transfer to Magugpo
since he could see that it would become the center of the locality (Pereyras,
2018).
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 53
years in the years 1941-1944… I was a private contact man
information of the (U.S.) Army of the 24th Division.
Soldiers and even commanding officers attested that they did not
see Laureta at Ising, when the fighting was at its deadliest. He did not
join in the attack and was always just giving orders to attack the Japanese
forces that were trying to cross the Ising River to go to Magdum and then
KAGIKAN:
54 Tracing the Flow of Tagum’s Rich History
head to Agusan to flee the advancing American troops. (Vallejo, 2015, pp.
145,148)
Other accounts also stated that Claro Laureta was a good leader
who had the ability to organize the 130th Infantry. Others described him
as one who had traits of bravery; that he was a good person who did not
Col. Claro Laureta, an officer of the World War II whose 130th Infantry Regiment was headquartered
at Magdum was the man for whom the public elementary and high schools in what is now Barangay San
Miguel were named.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 55
stay in one place as he often visited as well as inspected every company
under him (Vallejo, 2015, pp. 163,182,199,203).
The truth about Colonel Claro Laureta could have been that
he was both liked and disliked by those he worked with. His presence at
the battle in Ising was questionable at best, at least for those who fought
to keep the Japanese from crossing the river, even after the passing of 50
years.
Little had been known about the man whose name would later
be borne in both the elementary school and the secondary school the
location of which extended to edge of the Tagum-Liboganon River. That
a relocation site established by the local government unit bore his name
implied his importance to the history of Tagum and that should be given
the focus it deserved.
KAGIKAN:
56 Tracing the Flow of Tagum’s Rich History
owned vast real properties
that are now located at the
city’s well-known crossing,
also experienced the sorrow
of being widowed when the
Japanese soldiers killed her
husband and threw him over
the same river (Cuntapay, 2015).
The Mansaka tribe of
Magdum was also not spared
Mr. Lucas Lopez was the sitting municipal treasurer
the hardships and fear caused of Tagum when he was killed by Japanese forces
and was thrown over to what is known today as
by the advance of the Japanese Bincungan River. Decades later, his grandson Allan
troop who soon became attracted Lopez Rellon assumed the position as Mayor of
Tagum in 2013.
to the beauty of their place. The
people of the tribe would gather
and hide themselves in a safe place, but would at once move and transfer
to another place they thought is safer than the last one should they learn
about the nearby presence of the Japanese people.
CHAPTER ONE
Tracing Our Roots, Enshrining our Identity 57
of Bincungan was able to establish a good relationship with the Japanese
who viewed him positively because he allowed them to utilize his lands
and cultivate these into farms. As a consequence, the members of the
Kagan tribe who were under his rule were spared from being killed
because the Japanese soldiers would announce to them that a Huwes de
Kutsilyo would be conducted, thereby allowing him to warn his people so
that they could escape (Jumah, 2018).
KAGIKAN:
58 Tracing the Flow of Tagum’s Rich History
CHAPTER TWO
A Tapestry
of Cultures
CHAPTER TWO
A Tapestry
of Cultures
B
ORIGINAL SETTLERS
efore the arrival of the Spanish conquerors at the shores of
the northern part of the Davao Gulf, the locality already
had various tribes thriving in the vastness of what would
later become a non-ancestral domain. Home to three major
tribes: the Kagan, Mandaya and Mansaka, Tagum boasts of a richness
in history and culture, and shares a relevant background in relation to
the entry of the Spanish, American and Japanese forces who came to
encroach the fertile lands of Tagum.
These three tribes view the rivers of Liboganon, Saug, Iyo and
Tagum as historical landmarks, one that became part of the lives of their
ancestors, their refuge in times of war and the place where they went to
trade and find other means of living.
KAGAN
The Kagan elders narrated that the word “Kagan” comes from
the root word Ka’ag, which means “to inform or to warn” (Historical
CHAPTER TWO
A Tapestry of Cultures 61
Account of Kagan as Narrated by Jerry Wahab B. Porza, 2001). The name
may mean two things: that of being ascribed by others, and that being
ascribed by their own people.
KAGIKAN:
62 Tracing the Flow of Tagum’s Rich History
The Kagan tribe has occupied their ancestral domain since time
immemorial and has been considering the lands encompassed therein
as their life – the value of their existence. They believe that Tagallang na
Magbabaya, the creator of the entire universe, has entrusted them with
the responsibilities to manage and ensure that the endowments from
these lands will provide security for them as well as the tribe’s future
generations.
Kagan ancestors in Madaum consider Hijo River as an important part of their lives as this is
where trade and other economic activities occur. 2018.
CHAPTER TWO
A Tapestry of Cultures 63
The Tangkuwan River (left) and Tagum River (right) are also pivotal in the lives of the
Kagan Tribe as it is where trade and other economic activities are done. 2018.
Settlements were also put up along the Hijo River which, prior
to the coming of the Spaniards, was known as Iyo. The name “Iyo”
was said to have been a Kagan chant, a means for the Kagan tribe to
communicate to their tribesmen by imitating the sound of the Antolihao
bird. When the word was chanted out loud by a Kagan, the word had to
be shouted back in response as a means of recognizing the tribal identity
of the newly-arrived tribesmen, thus gaining entry to their territory
(Makaigad, 2018).
Mr. Julie Colas points to the sacred place of the Kagan tribe of Madaum called as Banakon where they
used to offer rituals like Panuwak Buka. Today, the place is now popularly known to locals as Barret
Beach.
KAGIKAN:
64 Tracing the Flow of Tagum’s Rich History
Bamboo grass as their marker. Another marker includes stones used
to identify sacred places such as burial and worship ground. The usual
symbols found in Kagan burial grounds are tombstones and common
plants beside the burial sites such as Jampaka or kalachuchi and kila.
CHAPTER TWO
A Tapestry of Cultures 65
Mandaya as these indigenous tribes also valued the conduct of rituals,
and referred to their God as Tagallang na Magbabaya. Not quite unlike
the Kagan, the two other major tribes of Tagum also lived along the
riverbanks since their way of life had also been connected to fishing and
farming.
Kagan elders and researchers with the Barangay Tribal Chieftains Datu Sabandal
Jamindang Jr. (Busaon), Datu Belardo Bungad (Madaum) and Bia Teresita Baloyo
(Magugpo East) during the conduct of the Data Gathering Workshop for Land
and People: Local History and Social Organization in 2017 as part of Indigenous
Political Structure Documentation.
KAGIKAN:
66 Tracing the Flow of Tagum’s Rich History
era leadership of Datu Daugdugan who was known among the Kagan
tribe members as the first Datu of their community, Datu Mangkiyas,
who hailed from the then- part of Madaum (now San Isidro), would
emerge as the leader of Madaum (Pongo & Bungad, 2018). These were
followed by Datu Belalang (1855- 1875), Datu Pampang (1875-1895),
Datu Malila (1895-1915), Datu Arimao (1915-1935) and Datu Bungad
(1935-1968).
The bawbaw where the leaders are seated in a circular formation spearheaded by a
Pyagmatikadung (Tribal Chieftain) as shown in the photo, 2018.
CHAPTER TWO
A Tapestry of Cultures 67
The indigenous political structure of the Kagan tribe is also
composed of the Kuwano who is a warrior whose task is to maintain
peace and order and protect the members of the community; the
Balyan who is the tribe’s healer, spiritual leader and adviser on spiritual
matters, the one who takes charge of the administration of the traditional
medicines, as well as the custodian of ceremonial laws who performs
the rituals and such other spiritual undertakings; and the Biya who is
a woman leader of royal blood, and may either be a wife, an aunt or a
younger sister of the Datu who must have good knowledge and wisdom
to take better care of the women’s affairs.
KAGIKAN:
68 Tracing the Flow of Tagum’s Rich History
when an outbreak of Malaria happened during the Japanese occupation.
The majority of the members of the Kagan tribe can be found presently
living in Barangays Madaum, Bincungan, Busaon, Libuganon, Apokon,
and San Isidro, which used to be part of Madaum, as well as in portions
of Magugpo East, which was formerly known as Tipas. These areas are
also the Kagan tribe’s traditional territories and oral traditions tell us that
the names of these places are Kagan terms used to describe the area or
name them after some things or plants they often see in that particular
place.
CHAPTER TWO
A Tapestry of Cultures 69
place (Jamindang, 2018). Bincungan came from a Kagan term Bingkung
which refers to the curved direction of the river. (Buatan & Indie, 2018).
According to Bapa Ruben Navarro, his great grandfather Umpo Tiwaray
shared to him that the place Apokon is derived from the word apok – apok
which means powder dust from the skin of bananas planted abundantly
along the banks of the Iyo river.
MANDAYA
One of Tagum’s dominant indigenous groups, the Mandaya
tribe is a native community or Tipanud in the area who traditionally
settled near an upstream of a river that is both their source of livelihood
and the means of transportation.
The word Mandaya came from the words “man” and “daya”
which means “people” from the “upstream”. Additionally, Mandaya is
said to have originated from the interpretation of an utterance of those
who live downstream who would say, “Magdagum da kita kay kumadto
kita sa daya,” which translates to “Let’s get dressed because we will go
upstream.” The dagum referred to in the statement is the traditional
Mandaya blouse worn by people who were implied to have wanted to
go upstream using the traditional bangay or gakit to attend a traditional
community dancing organized by the baylan. (Cipro, 2018).
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70 Tracing the Flow of Tagum’s Rich History
Saug River connecting with Liboganon River. Picture taken from Pagsabangan Bridge,
2018.
the Mandaya tribes people chose to stay at the barangays where their
ancestors once lived and died. Some Mandayas, however, migrated to the
neighboring territories due to intermarriages among other tribes such as
Mansaka, Kagan, Dibabawon and Sama.
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A Tapestry of Cultures 71
loving, friendly and diplomatic but with a strong personality. They exhibit
a sense of pride, dignity and self-importance most especially among
people who are from outside their tribal community, and their sensitivity
and self-consciousness tend to make them observe propriety in social
gatherings, or be offended when ignored or treated with indifference.
They are a principled lot and thus could not be easily swayed by favour
or monetary token, viewing their integrity as a Mandaya as more
important than fleeting allure of money or material possessions.
The traditional political structure of the Mandaya tribe is headed by a
Datu or Bia who, as the supreme leader, must be a teacher, mediator and
adviser to the members of the community; a culture master who officiates
traditional ceremonies like tribal weddings and such other celebrations;
and a judge who implements and executes the delivery of their justice
system.
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72 Tracing the Flow of Tagum’s Rich History
of their ancestors in protecting the rights and welfare of the Indigenous
Peoples as well as the Indigenous Cultural Communities. These present
leaders include Bia Lilia Magkidong – Lagunsad of Mankilam, Datu
Damiano Lolo Cipro of Canocotan, Datu Cristino Navarro of San
Miguel, Bia Jessica Pandacan Ado of Pagsabangan, Bia Amie Mandaya
Catalan Colotario of Cuambogan, Bia Florencia Enoroba of Magugpo
South and Bia Adelaida Odias of Magugpo West including the late Datu
Camilo Cortez of San Isidro.
The Mandaya Tribal Leaders belonging to the Mandaya clans of the original settlers of Tagum City.
(left to right: Bia Ado, Bia Colotario, Bia Lagunsad, Datu Cipro and Datu Navarro)
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A Tapestry of Cultures 73
Mandaya Tribal Wedding Presentation conducted by a Mandaya Baylan, Datu Damiano L. Cipro,
during one of the workshops of the Data Gathering Activity on the Documentation of the Mandaya
IPS, 2017.
had been to protect the community from enemies as well as to ensure that
the customary laws are being religiously followed. A Kalalaysan is a full-
pledged bagani who killed more than fifty enemies, invaders or criminals
in defense of the Mandaya territory.
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74 Tracing the Flow of Tagum’s Rich History
their traditional territories in what are now called as the barangays of
Mankilam, Cuambogan, Pagsabangan, Canocotan (formerly known as
Lawa-an), and San Miguel which was once known as Kalaya-an. Being
the original settlers, they named the said places using terms from the
Mandaya language. Pagsabangan came from the word “Sabang” which
refers to the area where two rivers converged, these are the Saug and
Liboganon Rivers (Pandacan-Ado, 2018). The river in Mankilam, on the
other hand, was named as such because of the clearness of its water
where people could see the fishes with their glittering scales that looked
like gold. Thus, the early Mandaya tribe gave the term mankilam-kilam
that means glittering (Lagunsad, 2018). Canocotan came from the word
Anocot which is a name of local vine abundantly growing in the area
(Cipro, 2018). According to Arnold Ampis, a local Mandaya settler in the
old Canocotan who is also a culture bearer, Anocot is a smaller type of
bagon, one of the common vines that grow in the forest. Datu Cristino
Navarro narrated that San Miguel was used to be called as Kalaya’an from
the word “Laya-a”, a bamboo grass used in cooking l’lurot (a steamed food
cooked using bamboo). Thus, Kalaya’an is referred as a place planted
with plenty of laya-a (bagakay).
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A Tapestry of Cultures 75
MANSAKA
It has been said that the term Mansaka was derived from the
words “man,” meaning “first” and “saka,” meaning “to ascend.” In other
words, Mansaka meant “the first people to ascend the mountains or go
upstream.”
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76 Tracing the Flow of Tagum’s Rich History
The Mansaka believes in the existence of Magbabaya, the
highest God, and the spirits who guard and protect the nature. They
traditionally believe that the land is provided by Magbabaya, and
considers their land as a very important possession which they inherited
from their ancestors especially because they are dependent on the
resources found within their domain. They have a strong adherence to
their land, viewing it as their life, but recognizing that they are only its
stewards, with responsibilities to till and manage the land properly to
enjoy its bounty. These responsibilities include the conduct of activities
from planting until harvesting based on their traditional beliefs that
involve the performance of rituals officiated by a Balyan to ensure that
they would end up having a good harvest.
Ritwal sang Pagdumdum sa Pag-Imu sang Kadyawan ni Datu Rudy “Kimod” Onlos conducted by
Kyalalaysan Aguido Sucnaan, Sr. during the celebration of the Kaimunan Festival 2014, October 10,
2014.
CHAPTER TWO
A Tapestry of Cultures 77
big trees such as narra and budbud, as well as through waterfalls. This
practice of distributing the land which had been effective during the time
of their ancestors is presently still observed.
Pyagmatikadung Aguido Sucnaan, Sr. pointing out the territorial boundaries of Mansaka traditional
territories and explaining the different parts and designs of a Mansaka traditional dress.
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78 Tracing the Flow of Tagum’s Rich History
Further interview with the Mansaka tribal leaders revealed that among
the barangays of Tagum, the areas originally inhabited by the Mansaka
Tribe are New Balamban, Magdum, Pandapan, Apokon, San Agustin
and Magugpo; these barangays were called by other names by the tribe
members before their names were changed into what we know today.
When the area was still a secluded one, New Balamban used
to be known as Tago, a name that was referring to the waters from the
upland area that would connect with the Hijo River. The name change
came about when migrants from Balamban, Cebu headed by Antonio
Labastida came to settle down at the territory and lived with the people
of the indigenous community peacefully enough to warrant being given
the leeway to do so when they requested the Pandian clan whose leader,
Datu Bisti, was the chieftain of the tribe, to have the name Tago changed
to New Balamban in honor of their place of origin. The Mansaka clans
that are known in New Balamban are Mailan, Mabayao, Ondagan,
Bilawan, Ambingan, Datuan, Matondo, and the Pandian clan from
which the known leaders or “Pyagmatikadungan” of the place came
from.
Pyagmatikadung Hernando Pandian and Pyagmatikadung Simproso Gomez points out the Mansaka
burial grounds of their ancestors in Barangays New Balamban and San Agustin respectively, 2018.
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A Tapestry of Cultures 79
The barangay of San Agustin, on the other hand, had once been
known as Pinul’wan. According to the elders of the tribe, there was a
great flood which caused damage to persons and properties. Despite the
deluge’s intensity and magnitude, however, its flood waters failed to reach
the area which remained intact. Thus, came the name Pinul’wan, from
the word Pulo – and islet formed from an island surrounded by a body
of water left after the flood (Gomez, 2018). The original inhabitant of the
area is the clan of Bangkaylan Pipilay.
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80 Tracing the Flow of Tagum’s Rich History
described a particular area in the olden-day Apokon which was covered
in dust (Perez, 2018). Another account stated that the term Apokon was
taken from a small portion of the place located along the Iyo River which
had a grayish color (Sucnaan Sr., 2018). The original Mansaka clans of
Apokon are those of Dodongan, Camilo, Maynola, Benaning, Badidi
and Tagaod who maintained their sense of pride and remained true to
their cause of protecting their identity and
cultural heritage.
The name Magdum comes from the
word mag’dum, a connotation related to the
darkness in the area due to the thick forest
that was filled with balite trees and native
bamboos that covered even the riverbanks
in the area. The abundance of trees in old
Magdum enabled big white monkeys and
poisonous snakes to thrive in the area which
In- depth interview of Babu Paz Bayangoan the Mansaka tribe feared, and as such,
about the history of Magdum and what was
the life of Mansaka Tribe during the Japanese caused them to name the place as mag’dum.
Era, 2018
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A Tapestry of Cultures 81
to be closely associated with each other as they shared similar culture
and tradition. Over time, the tribes separated and became divided, with
the Mansakas going up to the mountains, the Mandayas moving to the
upper portion of the river and the Kagan staying by the seashore or the
riverside.
Mansaka leaders, elders and clan leaders act out how the Mangkatadung or Council of Elders
conduct a “pagbawbaw” to settle conflicts during one of the data gathering workshops on the
documentation of their indigenous knowledge, systems and practices, 2017.
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82 Tracing the Flow of Tagum’s Rich History
The Pyagmatikadung, on the other hand, is considered to be the
ultimate head of the tribe, the one who determines the economic and
political life of the Mansaka, gives wise counsel to his people, and, among
others, hears and decides cases or resolves conflict involving members of
the tribal community. The known leaders of the Mansaka tribe during
the olden days were San Agustin’s Pyagmatikadung Bangkaylan Pipilay
and Pyagmatikadung Lubaan, Magdum’s Pyagmatikadung Bayangoan
Mansaka, Apokon’s Pyagmatikadung Liwanan and Pyagmatikadung
Ramon Tagaod, Pyagmatikadung Bisti Pandian of New Balamban
and Pandapan’s Pyagmatikadung Buwangan, Pyagmatikadung Pirto
Salimpatao and Pyagmatikadung Ganad. Presently, Tagum City has
the following Mansaka leaders in its fold: Pyagmatikadung Aguido
Sucnaan, Sr. of Pandapan, Pyagmatikadung Hernando Pandian of
New Balamban, Pyagmatikadung Simproso Gomez of San Agustin,
Gibubayan Mercedes Sulsog of Magdum, Pyagmatikadung Ereck Perez
of Apokon, Pyagmatikadung Sean Icalina of Magugpo Poblacion,
Pyagmatikadung Romeo Dansigan of La Filipina and Pyagmatikadung
Arnold Dumat of Visayan Village.
Tagum City’s Mansaka community resident leaders, elders, customary law holders and IKSP
experts with the Mansaka researchers during the 3Rd Data Gathering Workshop on Means of
Living, Decision Making Process & Conflict Settlement, Courtship & Marriage, and Justice
System, 2017.
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A Tapestry of Cultures 83
Mansaka leaders, elders and customary law holders with the researchers during the conduct of
the Indigenous Political Structure (IPS) and Indigenous Knowledge, System and Practice (IKSP)
Validation of the Mansaka Tribel, 2019
The first wife of the Datu also has a role to play in the hierarchy
of the Mansaka tribe. Generally acting to serve and assist his husband,
and stand as the leader of the Datu’s other wives, the Gibubayan may act
as a leader who would entertain visitors in the absence of her husband
(Sucnaan Sr., 2018). The second wife of the Datu would act as the assistant
of the Gibubayan whose many tasks also include giving orders and
other instructions, or basically assisting the kabubayan (women) in the
facilitation of farming activities (Pandian, 2018).
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84 Tracing the Flow of Tagum’s Rich History
the olden times include Kyalalaysan Lantones, Kyalalaysan Manggang,
Kyalalaysan Kalipayan, Kyalalaysan Uyop Uyopan and Kyalalaysan
Mailom.
IRANUN TRIBE
The word Iranun was derived from two words: Ira, which means
residue, remains or silt and referring to a place, area or the culture,
and Nun, which pertains to the people of the said place, with distinct
culture, laws, and belief. Originally from the Sultanate of Maguindanao,
the Iranun is a Moro ethnic group that spread out to all corners of
Mindanao.
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A Tapestry of Cultures 85
Young members of the Bangsa Iranun showcasing their Traditional Attire during the 11th Pakaradyan
Festival Float Parade in Tagum City.
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86 Tracing the Flow of Tagum’s Rich History
when another family from the Iranun tribe arrived in Tagum. By that
time, the lumber and logging industry in the locality had become a
booming industry, which had been among the reasons why Bundran
Sapadas and his wife, Bagoraga Owa, decided to move to the 25-year old
municipality. It was said that they rode the Mintranco Bus to Tagum and
arrived at Silawan, in what is now Barangay Magugpo West, which they
described to have been a grassland.
MAGUINDANAO TRIBE
According to Nor-aisa Macaraya the word “Maguindanaon”
means “people of Maguindanao Province”. In other definition, their
name means “people of the plains”. The Maguindanaon people are part
CHAPTER TWO
A Tapestry of Cultures 87
of the wider Moro ethnic group, who constitute the sixth largest Filipino
ethnic group and also originally occupy the basin of the Pulangi River.
A group member of Bangsa Maguindanao displaying their Traditional Dance, Musical Instruments and
Attire, 2018.
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88 Tracing the Flow of Tagum’s Rich History
After a month of walking, the finally arrived at a point in Tagum and
decided right then to stay in town to try their luck.
Kulintangan
enthusiasts of the
Bangsa Maguindanao
of Tagum join
the competition on
traditional music
during the Kulintangan
sang Pakaradyan at
the New City Hall
Atrium, Tagum City.
CHAPTER TWO
A Tapestry of Cultures 89
Members of Bangsa Maranao displaying their Traditional Musical Instruments during the 11th
Pakaradyan Festival Float Parade at Rotary Park, Tagum City.
MARANAO TRIBE
The term “Maranao” means lake dweller or “People of the
Lake” referring to their inhabiting the lake area located in North Central
Mindanao since the 13th century, at the very least. The tribe of Maranao
is one of the three Muslim groups who is indigenous to the island of
Mindanao.
A member of the Maranao tribe, who had been the first of this
particular migrant Muslim tribe to have settled in Tagum from their
place of origin, arrived in the locality in 1938. Mama Maito or Maito
Mama had decided to migrate to Tagum when he heard that there
was a Japanese base in the locality. He had equated the presence of the
Japanese in the area as a precursor to having a good business.
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90 Tracing the Flow of Tagum’s Rich History
Their means of transportation at that time was the Yellow Bus,
which took them three days before arriving to Tagum, which was still
a municipal district during that period. Mama Maito arrived at what is
now called Quirante II and he described it as a rugged environment and
recalled the area where Rotary Park now stands as still a grassland.
A group of Muslim women leaders from the Pamlian, Baunto and Paitao Clans residing in the different
Muslim Jama’ahs in the City of Tagum , 2018.
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A Tapestry of Cultures 91
The people of the Maranao tribe can be found presently living in the
barangays of Magugpo Poblacion, Magugpo West, Magugpo South,
Visayan Village, Mankilam, Apokon and San Miguel in Tagum City
TAUSUG TRIBE
The word Tausug comes from two words, Tau, which means
people, and Sug, which means sea current. As such, the Tausug tribe are
collectively described as the “people of the current” and are from the 400
or so islands of the Sulu Archipelago.
A young kulintang player of the Bangsa Tausug performs during the 2018 Kulintangan sang Pakaradyan
Competition at New City Hall Atrium, Tagum City
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92 Tracing the Flow of Tagum’s Rich History
After crossing the river divide, the soldiers met Umpo Ali, an
old man who brought them to Pandapan. After witnessing how peaceful
the area in Pandapan was, Mohammed Hape decided to stay and live
in the vicinity where he was able to plant and grow different plants such
as ramie and abaca. The Datu of Pandapan at that time was still Datu
Tukona who was succeeded by Datu Salimpataw and Datu Ganad (Hape,
2018).
Datu Medani Hape noted that Tagum at that time was forested
with lots of rice fields as well as corn fields; roads then were not yet
concreted and the means of transportation for people residing in the
municipal district was riding on horses.
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A Tapestry of Cultures 93
Ladies of Bangsa Tausug showcase their elegant traditional dresses during the Sigay ng Pakaradyan 2017
at New City Hall Atrium, Tagum City
.
ATA- MANOBO
The term Ata-Manobo was said to have originated from the
tribe’s forefathers. Yet, no one from the older members of the tribe can
exactly tell how they had become known as Ata- Manobo, only saying
that they identified their ancestry as coming from the sub-tribe of the
“big Manobo tribe.” They presumed that the word Ata was attached
by either the settlers or those in the government to their ancestors’ tribe
in reference to the Aeta tribe presently located in the central areas of
Luzon.
KAGIKAN:
94 Tracing the Flow of Tagum’s Rich History
they were treated
as humans. As
such, they decided
to incorporate the
word Manobo
in their identity
because Manobo
simply meant a man
who dwells in the
riverside.”
The Ata-
Manobo is
considered as a
migrant indigenous
tribe in Tagum,
Photo of Bae Maitem and Bae Dulay taken last November 8, 2019 notwithstanding the
at Barangay Nueva Fuerza during the conduct of the interview.
Both Ata-Manobo women are leaders. Bae Maitem is recognized presence of the tribe
as Barangay Tribal Chieftain of Nueva Fuerza, Tagum City. Bae
Dulay is an Ata-Manobo Balyan practicing natural medication and along the rivers and its
“hilot” for her tribe.
tributaries in what used
to be a territory of
Tagum but is now part of the Municipality of Carmen.
One of the clans of the Ata-Manobo tribe who now dwells in
Tagum had traced their origin as those who came from the lineage of
the historical leaders of the Ata-Manobo in Talaingod. Bae Hermenia
Maitem, who is also called Buwakay within her tribe, is the current
Barangay Tribal Chieftain of Nueva Fuerza and the only person who is
recognized as a leader of the tribe. In narrating the reason why she came
to Tagum, in the 1970s, she had been very forthcoming in stating that she
fled the marriage that was arranged for her by her parents when she was
CHAPTER TWO
A Tapestry of Cultures 95
12. Later in 1978, she married a man from Tagum and settled down in
La Filipina before finally deciding to permanently live in Nueva Fuerza,
where she became a barangay official before becoming a Barangay Tribal
Leader which led her to finally become Nueva Fuerza’s Barangay Tribal
Chieftain coming from the Ata-Manobo tribe.
DIBABAWON
The word Dibabawon
means the tribe is always a winner.
The term is derived from the native
word dibabaw which means at
the top, tip, or victorious (Tamong
& Coguit, 2008). The structure of
leadership of the Dibabawon tribe is
composed of their cultural bearers
called the Datu, the Manigoon or
the Tribal Elders and Angarun Taken during the conduct of a wedding ritual of the
Dibabawon tribe facilitated by Manigoon Carlito Alejo,
who act as the head or the leader the Barangay Tribal Chieftain and Indigenous Peoples
Mandatory Representative of Magugpo North.
and chosen by gathering the
community together to make a
consensus, the Tribal Council of Elders and the Balyan who is the tribe’s
spiritual leader who heals sickness and performs rituals during festivities
and other events.
The places where most of the Dibabawons reside are Laak,
Monkayo, Montevista and Nabunturan in Compostela Valley; Asuncion
and Kapalong in Davao del Norte; and Veruela, Agusan del Sur.
The Dibabawons are the descendants of Tagleyong who had nine
children including Bagani Mandabon who died before the Spanish
conquest and whose son was Bagani Pinamaylan, the first of the tribe to
come to Tagum.
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96 Tracing the Flow of Tagum’s Rich History
Oral tradition of the Dibabawon tribe states that Bagani
Pinamaylan went to Tagum particularly in Pagsabangan during late
1800s to await the arrival of Datu Bago. Pagsabangan was the meeting
place of the Dibabawon, Mangguangan, Mansaka and Mandaya. On
that fateful day, Datu Bago who was known for being a pirate who
kidnapped and enslaved young men and women from the different tribes
fell into a trap made of bamboo sticks set up by the Mangguangan after
being temporarily blinded by the sunrays reflected on the mirrors of
Bagani Pinamaylan’s kalasag. Once caught inside the trap, Datu Bago
was killed by the Dibabawon bagani using a bangkaw.
Another leader of the Dibabawon tribe who came to Tagum City
was Datu Dagueey. He was the first powerful leader of the Dibabawon
tribe who led and ruled their community. The other leaders who lead
the community of the Dibabawon were, Bagani Mandabon, Bagani
Nandagye and Bagani Pinamaylan who succeeded his father who ruled
from his territory in the mountain range. The Dibabawon Tribe of the
present-day Tagum first came to the area in the hopes of finding a job
or any means of livelihood to sustain them for their daily needs in order
for them to be able to survive. The other reason why they moved down
to Tagum was that of Paglinugwaay which meant visitations to other
tribes. During the paglinugwaay, some of the tribe members decided to
stay at the place where they visited which later led to intermarriage to a
member of, say, the Mandaya tribe. After their marriage, the Dibabawon
tribe settled down in their place. The members of the Dibabawon Tribe
at present live in the different barangays of Tagum City. Most of them
can be found in the following: Barangay Pagsabangan where Bagani
Pinamaylan first came, Barangay Magugpo North where Manigoon
Carlito Maligamon Alejo, the only Dibabawon leader in Tagum City
resides, as well as in Barangays Pandapan, Mankilam, Magugpo South,
San Agustin, and Visayan Village. Some of them intermarried with the
migrant settlers and with the other tribes.
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A Tapestry of Cultures 97
ORIGINAL SETTLEMENTS
LEGEND
Kagan
Mandaya
Mansaka
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98 Tracing the Flow of Tagum’s Rich History
PRESENT SETTLEMENTS
LEGEND
Dibabawon Maranao
Iranun Tausug
Maguindanao Ata-Manobo
CHAPTER TWO
A Tapestry of Cultures 99
MIGRANT SETTLERS FROM LUZON AND VISAYAS
As it were anywhere else in the whole of Mindanao, Tagum also
saw the downward migration of Christian Filipinos from places in the
north, such as the islands of Luzon, Cebu, Bohol and Leyte, who came
in droves after having been encouraged by the government to settle in
its vast lands that encompassed modern-day Lasang and Panabo City at
the south, Maco on the east and a portion of Mawab on the north. This
state-sponsored immigration was hinged on the implementation of the
government policy of developing and civilizing the Muslim and Tribal
communities that dotted the municipal district of Tagum.
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100 Tracing the Flow of Tagum’s Rich History
vast tracts of these lands to the Provincial Government of Davao del
Norte and the Local Government Unit of Tagum to be used for the
Capitol Site and for the establishment of both the old and new Public
Market, as well as the new Public Transport Terminal, respectively.
The Visayan islands of Bohol, Cebu and Leyte also churned out
immigrants in the 1920s. Manuel Suaybaguio, a Boholano who arrived in
the area in 1929 became the first Mayor appointed to the post when the
municipal district of Tagum was converted into a Municipality in 1941.
He was instrumental in the construction of houses, drugstores and stores
after the liberation of the Philippines in 1945. Meanwhile, Sulpicio
Quirante, who migrated to Tagum via Cebu in 1929 was later appointed
Vice- Mayor during the mayoralty of Suaybaguio. His family largely
contributed to the development of the municipality by donating portions
of his lands for the construction of the Roman Catholic Church and the
establishment of the Rotary Park.
CHAPTER TWO
A Tapestry of Cultures 101
the development of the municipal district was mainly centered on the
business aspect of real estate.
Rufo Rey from Bicol also migrated with his entire family to
Tagum, settling down in Hijo prior to the approval of his Magdum-
located homestead application. The Rey family donated a substantial
number of parcels of land to be used for the Barangay Center, Chapel,
Health Center and Day Care Center in Magdum. The political family
of Estabillo was preceded by Nicolas O. Estabillo who migrated from
Bayombong, Nueva Vizcaya and was a pioneering and founding
member of the Four Square Church in Tagum. His son, Prospero, the
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102 Tracing the Flow of Tagum’s Rich History
first licensed civil engineer in Tagum was later elected as Mayor of the
Municipality of Tagum.
Tagum Jr. High School, the origin of the present-day Tagum City National High School, had been
operational in 1949, four years after the end of the Second World War.
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A Tapestry of Cultures 103
The 1930s also paved the way for the much needed teachers-
scholars of the Ilocos Region to venture down south to educate the
growing number of elementary-aged children of the migrant settlers.
These homesteaders-cum professional teachers include Alfredo Pulmano
from Naguilian, La Union, who was the first ever teacher in Tagum;
Bernardino Concepcion, Sr. of Balaoan, La Union who went on to
become Tagum’s first Schools District Supervisor; Rafael Ferido, Sr.
who was the first Head Teacher of what is now La Filipina Elementary
School; and Felix Gazmen of Cabugao, Ilocos Sur whose daughter
Gloria Gazmen founded and opened Tagum Community High School
(now Tagum City National High School) as well as La Filipina High
School. Rogelio Apura Sr., who was originally from Ilo-ilo, contributed
to the cause of education by becoming one of the pioneering teachers
of Magugpo Pilot Central Elementary School after the liberation. On
the other hand, Francisco dela Cruz of Balaoan, La Union helped in the
The Madaum Elementary School in barrio Madaum had been rebuilt after the World War II to continue
educating the children in 1940s Tagum.
KAGIKAN:
104 Tracing the Flow of Tagum’s Rich History
Christian migrant settlers of Tagum in 1947 pose in front of a row of houses built along present-day
Apokon Road.
CHAPTER TWO
A Tapestry of Cultures 105
CHAPTER THREE
The Resurgence
of Tagum
CHAPTER THREE
The Resurgence
of Tagum
W
hen Tagum was organized as a Municipal District
in 1917 by virtue of Act No. 2711, or the Revised
Administrative Code of the Philippine Islands, its
government was overseen by the Kagan tribe living
along the Tagum River in what could have been the general vicinity of
the present-day barangays of Bincungan and Busaon in Tagum, and
Barangays Taba and La Paz in Carmen.
The members of the Kagan tribe living in the area were the
same people who perpetuated the killing of the Spanish Governor of the
District of Davao, a feat that was not made known beyond the corners
of the tribe’s territories, and thus was not made part of the history of
Tagum when people in authority first attempted to plot the happenings
that helped shape the locality in becoming what it had been at any given
period.
CHAPTER THREE
The Resurgence of Tagum 109
district. And more often than not, the appointed leaders of an entire
newly-formed quasi-local government would come from the residents of
the locality’s central barrio.
A FLEDGLING MUNICIPALITY
When the municipal district was converted into a municipality
in 1941 thru President Manuel Quezon’s Executive Order No. 352, its
central barrio, or Poblacion, and seat of government was transferred to
the barrio of Hijo. No oral accounts had been relayed from that period
fully stating the reason as to why the transfer was necessitated. But the
reason for such transfer may had been connected to what the author
of an Agricultural Bulletin had to say about Tagum in relation to the
possibility of the construction of a railway in Mindanao:
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110 Tracing the Flow of Tagum’s Rich History
in the 1920s to make Hijo as the town site of Tagum was given weight
by the succeeding government of the country and was agreed upon by
the local leaders of the locality, the transfer of the seat of government of
Tagum, in all likelihood, could have been effected.
CHAPTER THREE
The Resurgence of Tagum 111
program, the whole municipality, or in the case of Tagum, the entire
district, was systematically surveyed to help identify and delineate the
individual claims of all land owners and claimants which will serve as
basis for the issuance of titles or patents (Land Management Bureau, 2015).
As a result, all lands contained within the territory of the municipal
district, including those that should have been the ancestral domain
of the different indigenous peoples or tribes of Tagum, were made
the subject of the cadastral survey project conducted in the area. This
paved the way for more immigrants from the north to come and settle
down in the locality especially because it had been formally opened for
homesteading.
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112 Tracing the Flow of Tagum’s Rich History
ABOVE Students and parents of Magugpo Central School gather for the 9th post-
war closing exercises. BELOW An old photo of the Christ the King Church in Rizal
Street
CHAPTER THREE
The Resurgence of Tagum 113
The establishment of the Roman Catholic Church in Tagum is formalized in 1948. This real property
declaration shows the location of the church as being in Magugpo.
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114 Tracing the Flow of Tagum’s Rich History
On the other hand, the politics in Tagum after the cessation
of the World War II paralleled the happenings in the national arena,
with the holding of the first local election in the municipality being
simultaneous in the other parts of the country.
The first elected Mayor of Tagum, Hon. Manuel B. Suaybaguio, Sr. (seated, foremost left) with other
municipal officials in front of the Municipal Building of Tagum.
CHAPTER THREE
The Resurgence of Tagum 115
Thus, when Mayor Suaybaguio won his Mayoralty bid in 1947,
the venue of his office had been moved from the coastal barangay of
Hijo to the interiors of Magugpo. Talks with local historians from the
region had resulted in the formation of suppositions in relation to the
reason of the first Mayor of Tagum in transferring the poblacion to
Magugpo: that he caused the transfer to minimize the hardships that
he usually encountered in travelling a distance from his landholdings in
the interiors of Tagum to the northern coast of the Davao Gulf. Close
relatives of his, however, had denied that his purpose was to serve his best
interest.
Two years after the national and local elections were held,
Panabo earned its rights to become a municipality itself. As such, all the
areas found west of the Tagum River was to have been made a territory
of the new municipality, and all the inhabitants living in those parts were
to become its residents.
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116 Tracing the Flow of Tagum’s Rich History
Inauguration of a bridge along Osmeña Street on July 25, 1952.
CHAPTER THREE
The Resurgence of Tagum 117
Municipal officials led by Mayor Herminigildo Baloyo gather infront of the Tagum Municipal Building
during the unveiling of the monument of President Ramon Magsaysay — the so-called Champion of the
Masses — who died in a tragic plane crash in 1957.
Osmeña Street, by the old public market had been inaugurated while
the Governor Miranda Bridge in Bincungan had been built to give ease
to the riding public who once needed to use boats to get in or out of the
Municipality of Tagum.
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Economically, Tagum was slowly becoming a convenient place
for traders to exchange products with neighboring municipalities. The
booming abaca and coconut industries in the early 1950s contributed
significantly to the growth of the local economy. Alongside the economic
development, came the strengthening of educational institutions in
the municipality. Holy Cross College (now St. Mary’s College), which
was established in the late 1940s as Tagum Catholic High School, and
Mindanao Colleges (now University of Mindanao) were two of the
providers of tertiary education in the province outside Davao City. The
presence of these two (2) schools was slowly contributing to making
Tagum another possible educational center for Davao.
CHAPTER THREE
The Resurgence of Tagum 119
Students of Mindanao Colleges (now the University of Mindanao) pose for posterity during their Junior
Senior Prom in 1954.
Abaca farming was a big hit in Tagum, until the boom of banana industry, the products of which were
exported abroad, most notably to Japan.
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120 Tracing the Flow of Tagum’s Rich History
outside of town were able to put up their banana plantations in the areas
strategically established for maximum outcome. Also, huge tracts of land
which started from the abaca sector, such as the Hijo Plantation which
was bought by the Tuason Family from the Americans who started the
hemp (abaca) plantation in the early 1900s, had been converted into
banana plantations, thereby helping the economy of Tagum rise up from
the slump.
CHAPTER THREE
The Resurgence of Tagum 121
A busy scene at the Old Public Market of Tagum, which is now the Tagum City Trade and Cultural
Center located within the city’s downtown area.
Tagum becoming the choice of place for people who had been
engaged in small-scale mining to trade their gold paved the way for the
influx of business establishments and other commercial activities which
mushroomed in the area due to the intensified economic activities and
the rise of average incomes propelled by the municipality becoming the
trading hub for gold miners (Gerochi, 2004).
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122 Tracing the Flow of Tagum’s Rich History
The Municipal Hall of Tagum in the 1980s.
political climate in Tagum was also felt when the 1986 People Power
deposed former President Ferdinand Marcos from his long-held tenure at
the Malacanang Palace.
CHAPTER THREE
The Resurgence of Tagum 123
devolution of power and authority from the national government to the
local government units (LGUs). This effectively gave Tagum additional
functions, powers, authorities and responsibilities.
The bullish economy that Tagum experienced during the local
economic boom caused by the discovery of mineral sources in the
uplands of its adjacent municipalities was still a felt by the town and
its people well into the 1990s. With the heightened economic activities
hinged on the burgeoning trade sector caused by the gold rush in the
nearby towns in the previous decade, the municipality was able to
upgrade its income class from a second class municipality to a first class
one.
Since all the factors or elements necessary to turn the city into
a strategic and important growth center in Southeastern Mindanao had
been met, Tagum is now poised to become the regional capital of the
Davao Region.
KAGIKAN:
124 Tracing the Flow of Tagum’s Rich History
CHAPTER FOUR
The Leaders
who Shaped
Tagum
CHAPTER FOUR
W
hen Tagum was converted into a municipality in
1941 after its 24-year stint as a municipal district,
there already had been emerging personalities whose
potential to lead a civil government at a local level
was evident. These were the leaders who rose from among the ranks of
the migrant settlers and were considered at a positive light.
These were the people who were uprooted from their places of
origin and settled down in the different locations in Tagum that were
essentially just wilderness with dense vegetation that they help developed
to form communities. These communities of migrant settlers necessitated
leaders that they would look up to and follow for the betterment of their
communities.
CHAPTER FOUR
The Leaders that Shaped Tagum 127
Hon. MANUEL B. SUAYBAGUIO, Sr.
Appointed Municipal Mayor from 1941-1947
Elected Municipal Mayor from 1947-1951
M
anuel Baura Suaybaguio, Sr. had the distinction of
being the first Mayor of Tagum upon its conversion
into a municipality from a municipal district that
was governed and supervised under the Province
of Davao. Appointed in 1941, his most significant contribution to
governance in the municipality was transferring the seat of government
from the coastal barangay of Hijo, in what is now the Municipality of
Maco, to the interior barrio of Magugpo.
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128 Tracing the Flow of Tagum’s Rich History
after the passing of seven years, and on the account of the passage of
Executive Order No. 604 by President Elpidio Quirino that the transfer
finally became official.
During the 1947 election which was the first local elections
conducted in the Philippines after World War II, Suaybaguio emerged as
the winner of the poll and retained his position that he had been holding
for six years on an appointive level.
With the said transfer, the road leading to Davao City which is
the capital of the still undivided Davao Province had been laid down in
a manner that will traverse the interior of the municipality in going to
the areas located north of Tagum. This resulted in Magugpo becoming
developed, and thereafter served as the center of trade and commerce of
the town, with business establishments built not just by the road leading
to the northern direction of the Agusan provinces, but also at the areas
within a stone’s throw away from it.
CHAPTER FOUR
The Leaders that Shaped Tagum 129
the seat of government and the central barrio (barangay) because it was
literally located at the heart of the municipality (Suaybaguio, Jr., 2019)
After his 10-year tenure as both the appointed and elected Mayor
of Tagum, Suaybaguio, who traced his origins from the Visayas island of
Bohol, was also elected as a Vice Mayor from 1955 to 1959, a position
which was also won by his son, Arnaldo R. Suaybaguio, after his term.
B
orn in Cebu, the city’s former mayor Eliseo V. Wakan and his
family decided to reside in Pantukan and eventually agreed to
settle in Tagum City. Growing up in a family with no political
history of engagement, the former leader’s father engaged in farming as
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130 Tracing the Flow of Tagum’s Rich History
he kept his interest in public service, without a hint that he was bound to
become the Mayor in the near future.
Five years after the end of the Second World War, Wakan had
ascended to local political power when he won the local elections in
1951, thereby becoming the second elected Mayor of the 10-year old
municipality of Tagum.
His desire for his people to have ease in going around places in
Tagum led him to build a bridge to connect the northern and southern
portion of what is now the vicinity of the Tagum Trade and Cultural
Center which had been bisected by the Magugpo Creek, which is one of
the tributaries of the Tagum River (now Tagum- Libuganon River). This
wooden structure was inaugurated in the middle of 1952.
CHAPTER FOUR
The Leaders that Shaped Tagum 131
where it would serve as the municipality’s public market site for the next
40 years.
During his five years of service, the Mayor dedicated his time
and full effort in curating the wide roads we now experience and benefit
from. Up until Tagum’s rising modernization and development, the roads
former Mayor Wakan set up gave birth to the proud and progressive
Tagum City we all know and adore.
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132 Tracing the Flow of Tagum’s Rich History
M
ayor Herminigildo C. Baloyo had been the longest-
serving mayor of the Municipality of Tagum, having
served a total of 16 years as the local chief executive.
His leadership, which had produced four vice mayors,
started in 1955 and ended in 1971.
CHAPTER FOUR
The Leaders that Shaped Tagum 133
infrastructure in Tagum, which included the upgrade of the Municipal
Hall, and the building of the Governor Miranda Bridge at Bincungan
which allowed the motorists who were trudging the National Highway
to cross the Libuganon River without needing to ride a banca to get to
the other side of the river. The bridge had been considered as a massive
infrastructure project considering its length and the width of the body of
water which it crossed.
The construction of the Magugpo-Pagsabangan-Maniki Road, a
national aid provincial road, was also conceptualized during his term, as
was the Magugpo-Tipaz Road.
As a physician by profession, Mayor Baloyo saw the necessity
of establishing a center where the constituents of Tagum could go to
for medical consultation or referral. This led him to build the Municipal
Health Center along Bonifacio Street.
The education sector was also strengthened in Baloyo’s time,
with the addition of a tertiary level in Holy Cross College of Tagum
(now St. Mary’s College) and Mindanao Colleges (now University
of Mindanao). Basic education was also given importance, with the
establishment and inauguration of day care centers for every barangay.
A rare photo of
Mayor Baloyo at
his desk. A caption
in this photo
reads: “The pen
of Mayor Baloyo
is as sharp as his
mnind in shaping
the distiny (sic) of
Tagum.”
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134 Tracing the Flow of Tagum’s Rich History
Hon. GELACIO P. GEMENTIZA
Municipal Mayor from 1971-1980
City Mayor from 2001-2004
G
elacio P. Gementiza first ascended into the mayoral
position after being the Vice Mayor for a full term in
1967 until 1971. His win had ended the long tenure of
former Mayor Herminigildo Baloyo who served as the
municipality’s chief executive for 16 years.
CHAPTER FOUR
The Leaders that Shaped Tagum 135
Tagum, thereby enabling Tagum to become the center for trade and
commerce in the Southeastern Mindanao.
Gementiza had been known for his simplicity and generosity and
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136 Tracing the Flow of Tagum’s Rich History
these were easily gleaned by the programs he implemented such as the
free dispersal and propagation of farm livestock and the procurement
of agricultural equipment and structure which the farmers could use for
free (Gementiza, 2019).
T
here had been little that was known or said about Mayor
Leonardo Tolentino, the elected local chief executive
when the 1980s ushered in. Aside from being known as a
physician by profession and as a municipal councilor prior
to his stint as mayor, Tolentino was perhaps best identified as the one of
those who have served the shortest time as a head of the Municipality of
Tagum and the only chief executive of the town to have resigned a year
or so into his term.
CHAPTER FOUR
The Leaders that Shaped Tagum 137
His first few months at the office were fraught with anomalies
which caused uncertainty in his administration. This led the other
officials of the municipality to advise him to resign before his term could
end so as to save him from further damaging his reputation and be a
subject of persecution (Estabillo, 2019).
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138 Tracing the Flow of Tagum’s Rich History
M
ayor Prospero H. Estabillo, Sr. came to the position
of the Mayor of the Municipality of Tagum by
operation of law. He was the elected Vice Mayor in
the 1980 elections where the mayoralty position was
won by Mayor Leonardo Tolentino. It was after the passing of 16 months
when he succeeded Mayor Tolentino who resigned from the top post of
the local government of Tagum after being embroiled in anomalies.
The resources for the school building were limited at the time
but that limitation was able to make him personally gather old wood
logs to form classrooms for the community high school since he did not
want to witness these drawbacks to hinder the students from getting their
education just because there were limited resources. He also insisted
on making electricity available for all citizens, not just the ones residing
in urban areas, but most especially those at the rural barrios. Having
witnessed how people struggled in crossing from one place to another,
Estabillo caused the construction of a bridge in Barangay Madaum to
facilitate ease of movement around the locality.
The Mayor did not only prioritize the wellness of his people, he also
supported the women of Tagum. Working alongside his wife, Eva, he
inaugurated projects and spearheaded events to encourage Tagum’s
female citizens to know their full potential and capabilities. The former
mayor and his wife would personally attend to these seminars with the
CHAPTER FOUR
The Leaders that Shaped Tagum 139
view of eradicating gender discrimination in Tagum.
B
altazar A. Sator became the Mayor of Tagum when the
EDSA Revolution, also known as the 1986 People Power,
ended the Marcos Regime’s decades-hold to power.
Appointed by President Corazon Aquino to the position as
Mayor, Sator faced a plethora of challenges, foremost of which were the
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140 Tracing the Flow of Tagum’s Rich History
lack of budget and the proper execution of laws considering that the
new constitution was being hammered out in detail at the Constitutional
Convention.
In the short period that Sator was serving as the Mayor of the
municipality of Tagum, he had been able to push for the organization
of Barangay Assemblies which had been implemented with the goal of
being able to the respond to the needs of the people in barangays. He
also worked for the allocation of water supply at the smallest areas of
the community by providing water pump stations.
CHAPTER FOUR
The Leaders that Shaped Tagum 141
of the Land Bank of the Philippines so that these said drivers and
farmers would be given extra financial support on their expenditures.
Sator was also able to lead the work on the eradication of illegal
fishing when he banned the use of dynamites in fishing activities; this
resulted to a more productive livelihood among the residents at the
coastal areas of the town (Sator, 2019).
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142 Tracing the Flow of Tagum’s Rich History
Hon. VICTORIO R. SUAYBAGUIO, Jr.
Municipal Mayor from 1988-1998
City Mayor, 1998
V
enturous, determined and optimistic, former Mayor
Victorio R. Suaybaguio is the breathing epitome of
Tagum City’s vast progress in all areas. With his family
engaging in construction business, former Mayor
Suaybaguio was persuaded by his father to run for politics, he eventually
followed his father’s will, only to uncover the massive change he inflicted
upon the City of Palms.
CHAPTER FOUR
The Leaders that Shaped Tagum 143
elected by the citizens of Tagum. By the operation of law, he was
immediately appointed as the Vice Mayor. After the declaration of
Martial Law in the country, an election was made open once again.
In 1985, Suaybaguio ran as Vice Mayor and succeeded. Actually, he
managed to grasp triumph in winning as Vice Mayor considering how he
won in three elections, serving three terms.
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144 Tracing the Flow of Tagum’s Rich History
Currently, Tagum City boasts its social, political and economic
stature as a proud city of endless progress. However, the man behind
the proclamation of Tagum as a “city” in recognition of the Philippine
Constitution is no other than Victorio Suaybaguio. Aside from the
booming progress he induced in Tagum, it was always his dream to
make Tagum a “city”.
CHAPTER FOUR
The Leaders that Shaped Tagum 145
Hon. REY T. UY
City Mayor, 1998-2001
City Mayor, 2004-2013
M
ayor Rey T. Uy had the distinction of becoming
the first elected City Mayor of Tagum after it was
converted into a city, assuming office on July 1, 1998.
He served for a full term until 2001, and was again
elected to lead the locality from 2004 until his full three terms ended in
2013.
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146 Tracing the Flow of Tagum’s Rich History
local government unit to support the replication of his management
principles and strategies in the corporate world which he was a part of
to his public office.
CHAPTER FOUR
The Leaders that Shaped Tagum 147
in the component city category in the year 2001. The LGU also became
a national finalist in the Award of Excellence-Gawad Pangulo sa
Kapaligiran for the cleanest and greenest local government unit of the
Philippines (1998-2000).
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148 Tracing the Flow of Tagum’s Rich History
Hon. ALLAN L. RELLON, DPA, Ph.D
City Mayor, 2013-Present
L
ife as a public servant for Mayor Allan Rellon had already
started even before his entry in the local political arena in
the City of Tagum. He was a utility worker while working to
earn his degree in Education. When he was practicing and
using his license to educate his students, while at the same time working
as the college administrator of the University of Mindanao, he was asked
to become the Municipal Administrator of Tagum, with no less than
then-Mayor Victorio R. Suaybaguio, requesting him into joining the local
government unit as the former local chief executive knew of his capacity
to execute the functions of the administrative office (Suaybaguio, Jr., 2019).
CHAPTER FOUR
The Leaders that Shaped Tagum 149
Aiming for excellence, and driven by his desire to promote good
governance where the interests of the public are given premium over and
above self-vested interests, Mayor Rellon sought to win a seat in the City
Council which he did with flying colors, managing to win the 2nd largest
number of votes in the 1998 elections, and then becoming the Senior
Councilor during his second and final term as a local legislator.
He further rose in the ranks of the local government, first clinching the
Vice Mayoralty for three consecutive terms and then finally being given
the chance to lead the city government as a Mayor where his duties and
responsibilities were done with the view of championing the cause of
good governance, firmly believing that it is a crucial ingredient in making
the lives of his constituents better and in achieving social progress in the
process.
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150 Tracing the Flow of Tagum’s Rich History
no access to getting it. Thus, he moved for the institutionalization of
award-winning literacy programs in the city that were meant to make a
difference in the lives of people.
CHAPTER FOUR
The Leaders that Shaped Tagum 151
training programs of the LGU in their journey to becoming reintegrated
into the society.
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152 Tracing the Flow of Tagum’s Rich History
Leading by example, Rellon enjoined the LGU workforce to give
the best service possible to Tagumenyos, and non-Tagumenyos alike; as
such, the City Government of Tagum was rated as excellent and ranked
No. 2 in the nationwide survey for its excellent implementation of the
Anti-Red Tape Act commissioned by the Civil Service Commission. By
instituting reforms and championing the cause of open government,
Mayor Rellon was also instrumental for the City Government of Tagum
to win the gold standard of good governance: the Seal of Good Local
Governance handed out by the Department of the Interior and Local
Government.
CHAPTER FOUR
The Leaders that Shaped Tagum 153
Officials of Tagum (Post-War to Present)
1951-1955
Mayor: Eliseo V. Wakan
V-Mayor: Camilo D. Doctolero
Councilors:
Herminigildo C. Baloyo
Hermogenes A. Misa
Macario S. Bermudez, Sr.
Margarita M. Aala
Arcadio M. Cuevas, Sr.
Juan A. Boja
Honorato C. Lucero
Simplicio Semblante
1955-1959
Mayor: Herminigildo C. Baloyo
V. Mayor: Manuel B. Suaybaguio, Sr
Councilors:
Macario S. Bermudez, Sr.
Jose Martinez
Camilo D. Doctolero
Porferio N. Redulosa
Fructuoso R. Marikit
Evaristo S. Palomata
Florentino C. Manungas
Honorato C. Lucero
1959-1963
Mayor: Herminigildo C. Baloyo
V. Mayor: Arnaldo R.. Suaybaguio
Councilors:
Josefa B. Calip
Macario S. Bermudez, Sr.
Jose Martinez
Porferio N. Redulosa
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154 Tracing the Flow of Tagum’s Rich History
Eligio D. Atenta
Alfredo Tajan
Fructuoso R. Marikit
Gaudencio Frontreras
1963- 1967
Mayor: Herminigildo C. Baloyo
V. Mayor: Jovito S. Bermudez
Councilors:
Hermogenes A. Misa
Dominador H. Selga
Josefa B. Calip
David P. Aguinaldo
Francisco P. Labastida
Alejandro B. Bangalao
Emiliano P. Banal, Sr.
Gil R. Taojo, Sr.
1967-1971
Mayor: Herminigildo C. Baloyo
V. Mayor: Gelacio P. Gementiza
Councilors:
Hermogenes A. Misa
Prospero H. Estabillo
Leonardo Tolentino
Baltazar A. Sator
Antonio M. Lagunzad
David P. Aguinaldo
Melanio D. Trebajo, Sr.
Lucilo C. Rallos
1971-1980
Mayor: Gelacio P. Gementiza
V. Mayor: Prospero H. Estabillo
Councilors:
Antonio M. Lagunzad
Angelina L. San Jose
Conchita B. Balinas
Hermogenes A. Misa, Sr.
CHAPTER FOUR
The Leaders that Shaped Tagum 155
Dioniso M. Quirante
Alfredo B. Manungas
Melanio D. Trebajo, Sr
Ernesto Y. Obero
Daniel Cortez
Leon Yballa, Jr.
Atty. Maximo Nunez
Felomino C. Panoy
Raymundo Marquez
1980-1986
Mayor: Leonardo Tolentino (Resigned -1981)
V. Mayor: Prospero H. Estabillo (Mayor, 1981)
Councilors
Victorio R. Suaybaguio, Jr (Vice Mayor, 1981)
Luz T. Pereyras
Ernesto Y. Obero
Teofilo S. Bermudez, Sr.
Pedro A. Misa, Sr.
David P. Aguinaldo
Crisanto R. Maniwang
Raymundo Marquez
Camini P. Quitaban
Rogelio E. Israel
Isabelo C. Melendres
Constantino Ravelo
Felimon Mendoza
1986-1987
Mayor: Baltazar A. Sator
V. Mayor: Antonio M. Lagunzad
Councilors
Shirley Belen R. Aala
Catalina Abad-Hechanova
Rolieto T. Trinidad
Nicacio L. Briones
Fortunato A. Dayot
Leonardo F. Cartoneros
Abdul Malik Banjal
Alfredo Q. Trebajo
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156 Tracing the Flow of Tagum’s Rich History
1988-1992
Mayor: Victorio R. Suaybaguio, Jr.
V. Mayor: Teofilo S. Bermudez, Sr.
Councilors
Octavio R. Valle
Teodoro A. Yamas
Fortunato A. Dayot
Jose Tomas E. Abrenica
Arrel P. Olaño
Luis A. Opeña
Alan D. Zulueta
Leonardo F. Cartoneros
Rogelio E. Israel
Ernesto Y. Obero
David P. Aguinaldo
Leonardo L. Taladhay, Jr.
1992-1995
Mayor: Victorio R. Suaybaguio, Jr.
V. Mayor: Arrel P. Olaño
Councilors:
Gerardo R. Racho, Jr.
Macario A. Bermudez II
Antonio V. Vicada
Teodoro A. Yamas
Alfredo D. de Veyra
Alan D. Zulueta
Reynaldo P. Alba
Jose Joedel T. Caasi
Rogelio E. Israel
Elvira Y. Maug
1996-1998
Mayor: Victorio R. Suaybaguio, Jr.
V. Mayor: Arrel P. Olaño
Councilors
Octavio R. Valle
Macario A. Bermudez II
Antonio V. Vicada
Isabelo L. Melendres
CHAPTER FOUR
The Leaders that Shaped Tagum 157
Alfredo D. de Veyra
Alan D. Zulueta
Reynaldo P. Alba
Jose Joedel T. Caasi
Francisco C. Remitar
Rey Cyril T. Alba
1998-2001
City Mayor: Rey T. Uy
Vice Mayor: Gerardo R. Racho, Jr.
Councilors
Fortunato A. Dayot
Allan L. Rellon
Alfredo D. de Veyra
Reynaldo P. Alba
Macario A. Bermudez II
Oscar M. Bermudez
Jose Jodel T. Caasi
Agripino G. Coquilla, Jr.
Geterito T. Gementiza
Tristan Royce R. Aala
Francisco C. Remitar
Rey Cyril T. Alba
2001-2004
City Mayor: Gelacio P. Gementiza
Vice Mayor: Gerardo R. Racho, Jr
Councilors:
Allan L. Rellon
Oscar M. Bermudez
Vicente C. Eliot
Agripino G. Coquilla, Jr
Geterito T. Gementiza
Raymond Joey D. Millan
Berthelyn L. San Jose
Fortunato A. Dayot
Antonio V. Vicada
Tristan Royce R. Aala
Francisco C. Remitar
Rey Cyril T. Alba
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158 Tracing the Flow of Tagum’s Rich History
2004-2007
City Mayor: Rey T. Uy
Vice Mayor: Allan L. Rellon
Councilors
Maria Lina F. Baura
Geterito T. Gementiza
Agripino G. Coquilla, Jr.
Raymond Joey D. Millan
Tristan Royce R. Aala
Robert L. So
Oscar M. Bermudez
Rogelio E. Israel
Vicente C. Eliot
Jose Jodel T. Caasi
Ernesto Y. Obero (ABC)
Bryan Kim Samuel L. Angoy (SK)
2007-2010
City Mayor: Rey T. Uy
Vice Mayor: Allan L. Rellon
Councilors:
Maria Lina F. Baura
Robert L. So
De Carlo L. Uy
Raymond Joey D. Millan
Vicente C. Eliot
Alan D. Zulueta
Nicandro T. Suaybaguio, Jr.
Reynaldo T. Salve
Francisco C. Remitar
Alfredo R. Pagdilao
Cyril Leonard L. Muring
2010- 2013
City Mayor: Rey T. Uy
Vice Mayor: Allan L. Rellon
Councilors
De Carlo L. Uy
Maria Lina F. Baura
CHAPTER FOUR
The Leaders that Shaped Tagum 159
Nicandro T. Suaybaguio, Jr.
Robert L. So
Jose Jodel T. Caasi
Oscar M. Bermudez
Alan D. Zulueta
Geterito T. Gementiza
Francisco C. Remitar
Alfredo R. Pagdilao (ABC)
Jacqueline Grace Q. Edullantes (SK)
2013-2016
City Mayor: Allan L. Rellon
Vice Mayor: Geterito T. Gementiza
Councilors
Francisco c. Remitar, MDMG
Alan D. Zulueta, DPA
Nicandro T. Suaybaguio, Jr.
Oscar M. Bermudez, MD, MDMG
Eva Lorraine E. Estabillo
Macario A. Bermudez II
Tristan Royce R. Aala, MDMG
Agripino G. Coquillo, Jr., CE
Fernand S. Bordios
Ester L. Angoy
Prospero E. Estabillo, Jr. (ABC)
Rudy T. Onlos (IPMR (2013-2014))
Damiano A. Cipro (IPMR (2014-2016))
2016- PRESENT
City Mayor: Allan L. Rellon, DPA, PhD
Vice Mayor: Geterito T. Gementiza, MDMG
Councilors
Eva Lorraine E. Estabillo
Agripino G. Coquilla, Jr., CE
Macario A. Bermudez II
Ronald S. Eliot
Jan Dmitri S. Sator
Rey Cyril T. Alba
Tristan Royce R. Aala, MDMG
KAGIKAN:
160 Tracing the Flow of Tagum’s Rich History
Ester L. Angoy
Jose Jodel T. Caasi
Prospero E. Estabillo, Jr. (ABC) (2016-2018)
Bryan Kim Samuel L. Angoy (ABC) (2018-present)
Damiano A. Cipro (IPMR)
Arnel Allaga, Jr. (SK)
CHAPTER FOUR
The Leaders that Shaped Tagum 161
Appendix
KAGIKAN:
clxiv Tracing the Flow of Tagum’s Rich History
KAGIKAN:
Tracing the Flow of Tagum’s Rich History clxv
Tageum plant found in modern-day Tagum, specifically in Barangay San Isidro, 2018.
Bibliography
KAGIKAN:
Tracing the Flow of Tagum’s Rich History clxxix
Bibliography
The Brief Account of the Kagan Tribe of Davao. (2001).
Ayok, L. (2018, March 2). Personal Interview. (C. L. Sucnaan, & J. Benaning,
Interviewers) New Bataan, Compostela Valley, Philippines.
Census Office of the Philippine Islands. (1920). Census of the Philippine Islands taken
under the direction of the Philippine Legislature in the Year 1918, Appendix
to Volume I. Retrieved January 18, 2017, from Internet Archive:
https://archive.org/details/censusofphilippi03philiala/
KAGIKAN:
clxxx Tracing the Flow of Tagum’s Rich History
Census Office of the Philippine Islands. (1920). Census of the Philippine Islands taken
under the direction of the Philippine Legislature in the Year 1918, Volume
I. Retrieved December 1, 2017, from Internet Archive: https://
archive.org/details/censusofphilippi01phil/
Egay, Y. (2018, March 2). Personal Interview. (C. L. Sucnaan, & J. Benaning,
Interviewers) New Bataan, Compostela Valley, Philippines.
Finley, J. P. (1916, July). The Mohammedan Problem in the Philippines. II. Retrieved
January 39, 2019, from JSTOR: https://www.jstor.org/
stable/29738183
KAGIKAN:
Tracing the Flow of Tagum’s Rich History clxxxi
Gonzales, J. (1893). Memoria Acerca de Mindanao. Retrieved May 19,
2017, from Internet Archive: https://archive.org/details/
memoriaacercadem00gonz/
Insular Government of the Philippine Islands. (1914). The Organic Act for the
Department of Mindanao and Sulu. Retrieved March 26, 2017, from
Chan Robles Virtual Law Library: http://www.laws.chanrobles.
com/acts/6_acts.php?id=266
Landor, A. (1904). The Gems of the East. Retrieved February 2018, 2018, from
Internet Archive: https://archive.org/details/gemseast00unkngoog
Macapagal, D. (1965). Executive Order No. 189: Creating the municipality of Carmen
in the Province of Davao. Retrieved March 7, 2018, from Official
KAGIKAN:
clxxxii Tracing the Flow of Tagum’s Rich History
Gazette: https://www.officialgazette.gov.ph/1965/11/02/
executive-order-no-189-s-1965/
Office of the President of the Philippines. (1941). Executive Order No. 352, s.
1941: Converting the municipal district of Tagum, Province of Davao, into
a municipality under the same name. Retrieved March 7, 2018, from
Official Gazette: http://www.officialgazette.gov.ph/1941/06/27/
executive-order-no-352-s-1941/
Office of the President of the Philippines. (1949). Executive Order No. 236, s. 1949:
Organizing the Municipalities of Digos, Padada, and Panabo, in the Province
of Davao. Retrieved March 7, 2018, from Official Gazette: https://
www.officialgazette.gov.ph/1949/07/01/executive-order-no-
236-s-1949/
Societas Iesu. (1887). Cartas de los PP. de la Compania de Jesus de la Mision de Filipinas.
Retrieved November 13, 2018, from Internet Archive: https://
archive.org/details/cartasdelospadr01jesugoog/
Sucnaan, A., & Onlos, R. T. (2008). Babatokon Ng Mga Tipanud. (B. M. Perez, R.
Dansigan, & J. Ambingan, Trans.) Tagum City, Davao del Norte,
Philippines: City Government of Tagum.
KAGIKAN:
clxxxiv Tracing the Flow of Tagum’s Rich History
among, S., & Coguit, G. O. (2008).
Tiu, M. D. (2005). Davao: Reconstructing History from Text and Memory. Davao City,
Philippines: Ateneo de Davao University Research and Publication
Office for the Mindanao Coalition of Development NGOs.
Vallejo, M. S. (2015). The Battle of Ising: the untold story of the 130th Infantry Regiment
in the Liberation of Mindanao and the Philippines 1942-1945 (Revised
Edition ed.). (B. B. Uc-Kung, Ed.) Quezon City, Philippines: New
Day Publishers.
Webster, P. J. (1922). Mindanao and Sulu Archipelago: Their Natural Resources and
Opportunities for Development. Retrieved February 17, 2017, from
Internet Archive: https://archive.org/details/acc5074.0001.038.
umich.edu/
KAGIKAN:
Tracing the Flow of Tagum’s Rich History clxxxv
Gallery
Major infrastructure projects, such as the asphalting of roads which have been undertaken during the late
1970s to early 1980s signify the significant development of Tagum in terms of economy. Pictured is
Bonifacio Street, with the Public Market at the back.
The intersection of the National Highway and the Apokon Road-Pioneer Avenue serves to link the
Northern Mindanao Provinces of Agusan, Surigao to Davao, and Davao Oriental to Bukidnon.
KAGIKAN:
clxxxviii Tracing the Flow of Tagum’s Rich History
A festivity along the major road in the Municipality of Tagum.
First Prelature Pastoral Planning held in 1976 at the Queeen of Apostles College Seminary
KAGIKAN
Tracing the Flow of Tagum’s Rich History clxxxix
The collective teaching force of Tagum District, 1954-1955.
The Municipal Officials and the Police Force of the Municipality of Tagum during the administration
of Mayor Manuel B. Suaybaguio, Sr. (seated, fourth from left) work hand-in-hand for the benefit of the
people.
KAGIKAN:
cxc Tracing the Flow of Tagum’s Rich History
Tagum’s self-ascription as Scouting Capital had its start more than 50 years ago when it played as host to
various scouting activities on a regional scale.
KAGIKAN
Tracing the Flow of Tagum’s Rich History cxci
Municipal Mayor Eliseo Wakan gives his speech during the turnover of the
Tagum Public Market on October 4, 1954.
Teachers of Magugpo Central School gather for a tree planting activity infront of the school’s Home
Economics Building.
KAGIKAN:
cxcii Tracing the Flow of Tagum’s Rich History
The Magugpo Commercial Building at Quezon Street corner Osmeña Street was the city’s earliest
economic center in post-war era.
KAGIKAN
Tracing the Flow of Tagum’s Rich History cxciii
Teachers and students of Apokon Primary School pose for a souvenir shot after a wire fence was installed
through the generosity of Councilor Doctolero, 1955.
Lay organizations are just some of the organizations that sprouted in Tagum. One of these is the Tagum
Catholic Women’s League, as photographed here during their unit induction in 1964.
KAGIKAN:
cxciv Tracing the Flow of Tagum’s Rich History
Roadside housing units in Hijo Plantation’s Camp Cogon, 1931
Ribbon cutting ceremony led by Mrs. Marcelina Wakan marking the turn-over of the Tagum Public
Market in1954.
KAGIKAN
Tracing the Flow of Tagum’s Rich History cxcv
The Gold City Commercial Complex, built in the 1990s, had been the premier recreation center of Tagum
where Tagumenyos and non-Tagumenyos alike spent hours of fun, games and excitement.
City officials led by Mayor Allan L. Rellon led in the unveiling of the City Hall Marker signifying the
transfer of the local government’s seat of power in March 7, 2016. The New City Hall of Tagum is
situated at JV Ayala Avenue, named after Jesus “Chito’ Ayala who donated the sprawling property to the
local government in 2008.
KAGIKAN:
cxcvi Tracing the Flow of Tagum’s Rich History
Acknowledgment
Acknowledgment
The City Historical, Cultural and Arts Council expresses its profound
gratitude to the following for their invaluable support which is instrumental in the
production of this book:
Magsanoc-Aala Family
Pereyras Family
Bermudez Family
Suaybaguio Family
Quirante Family
Valdueza Family
Rojo- Cuntapay Family
Melendres Family
Wakan Family
Lopez- Rellon Family
Rey Family
Estabillo Family
Edig Family
Maurillo Family
Rabe Family
Pulmano Family
Concepcion Family
Ferido Family
Gazmen Family
Apura Family
Dela Cruz Family
Baloyo Family
Gementiza Family
Sator Family
Uy Family
KAGIKAN, as the name suggests, is an in-depth investigation of the colorful
history of Tagum City. Replete with historical facts mined from over a century
ago, this book is the first comprehensive document that substantially narrates
the humble beginnings of this community by the river, and how it grows over
the course of time. It also highlights the gallantry of the Moro heroes of Tagum
who assassinated Spanish Governor Jose Pinzon y Purga in 1861 — a pivotal
event that enjoins the Tagumenyos in the nationwide resistance against foreign
oppression. Comprehensive accounts in this book include the original settlers of
Tagum; the perseverance of the migrants from Luzon and Visayas; the origin
of the name Tagum and by extension, the debunking of the myth of Magugpo
as the original name of the city; and the profiles of Post-War Mayors who
helped shaped the destiny of Tagum. A product of years of rigorous research,
KAGIKAN is truly a gem for all its worth — a love letter to Tagumenyos and
the generations to come.