Catbalogan means “an everlasting place of safety,” and for hundreds of years it was safe—for pirates. The sheltered bayside harbor lies just north of the San Juanico Strait between Samar and Leyte, a key access point to the Pacific Ocean and the primary shipping route for the Spanish galleons. Since these vessels were headed to Manila with silver and then back to Acapulco with a hold full of porcelain and spices, they were ripe targets for pirates, right? And by “pirates” I mean the English and the Dutch privateers, who were licensed by their sovereigns to interdict and steal the Spanish bounty. Catbalogan became a haven for pirates and privateers, their crews, and lost sailors.
The Americans would find the city no easier to manage in the early twentieth century. For the first year of the Philippine-American War, the Yanks mostly ignored Samar because they had their hands full in Luzon. But then, in January 1900, gunships arrived offshore Catbalogan and sent a messenger to General Vicente Lukban, the Philippine revolutionary in charge of Samar and Leyte. The Americans wanted to negotiate a surrender of the whole island by offering Lukban the governorship of Samar. But Lukban wanted more than a title; he wanted full local autonomy. The Americans refused, so Lukban forbade them from landing. In turn, the Americans began to bombard the town. In other words, things escalated fast. Unable to withstand the US Navy’s firepower, Lukban and many of the locals abandoned Catbalogan, burning it as they retreated.
What followed was a ruthless two-year war to subdue the revolutionary forces in Samar. Company C of the Ninth Infantry was stationed to Balangiga to prevent Lukban’s men from using the southern port to import arms and supplies. On its own accord, the town ambushed the garrison in September 1901, and the American military took revenge on all of Samar. General Jacob Smith (known in the press as “Hell-Roaring Jake”) vowed to make the island a “howling wilderness.” Dusting off a legal gem from the American Civil War known as General Order 100, the Americans aimed to starve, burn out, torture, and kill as many guerrillas as possible. Catbalogan and Tacloban (Leyte) were the centers of American authority in this period.
General Smith’s “short, severe war” was both. But one might argue that it prompted the April 1902 surrender of Lukban’s forces in a grand ceremony in Catbalogan. (Lukban himself had already been captured.)
Those surrendering had to turn over their rifles captured from Balangiga the previous year and pledge loyalty to the United States, but then they were freed. Lukban himself would become mayor of the Tabayas province (now Quezon) within ten years. This begs the question of whether it was the severity of the fight or the quality of the peace that pacified the countryside? Amnesty is not used much in America’s modern war playbook, and I wonder if this is an oversight.
There is an interesting fashion note worth mentioning: the Americans did loan the revolutionaries a few Singer sewing machines so they could surrender in style with new (and complete) uniforms. Pride was salvaged all around.
This is not the end of the story, though. This first war—including the destruction of half the municipalities in Samar and the burning of tens of thousands of tons of rice—caused a lingering famine and sparked another war two years later. Today, we call this phenomenon “blowback.” The Pulahan War was both a civil war (inland highlanders against lowland merchants and farmers) and an anti-American insurrection. On the American side, it was fought by the Philippine Constabulary, Third District—a civil police force organized, funded, equipped (not well), and trained by Americans (usually former soldiers). And by the 39th Philippine Scouts, trained and equipped (with better rifles) by the US Army. Both these units had significant troop presences in Catbalogan, along with the 6th, 12th, and 21st U.S. Infantries.
Catbalogan was a highly fortified town, but it was still beautiful. The ring of mountains separating it from the suffering of the rest of Samar did make for a stunning backdrop.
The city fared better than the rest of Samar through the lean times, too. Though the galleons no longer journeyed back and forth to Spain, Catbalogan was a center of the abaca trade in the 19th and 20th centuries, hence the large buildings and church. Abaca, also called Manila hemp, was in high demand as naval cordage. Its trade was dominated by ethnic Chinese and British merchants, and once Samar was no longer in ashes, the fiber would revive and bring an influx of capital to Catbalogan.
The busy port was a bit out of town and had to be reached via a causeway along the coast.
In the early twentieth century, Americans complained about the lack of poultry, eggs, and fruit in Catbalogan. (I find the fruit claim hard to believe.) They also complained about the lack of dedicated school buildings—not one in the whole town—and the lack of teachers. (Whose fault is that?) And they complained that there were only five miles of road on the whole island. (But how far were civilians likely to travel, anyway?) I traveled to Samar in 2005—and though I would not recommend December for your trip because of the rain, I loved it. The island is just as breathtaking as the postcards from 100 years ago.
[This is part three of a three-part series on the Pulahan War. Follow these links for parts one and two.]
In 1905, General Allen of the Philippine Constabulary had to do the thing he hated most: he had to ask for help from the regular military and turn over responsibility for the east coast and most of Samar’s interior to Brigadier General William H. Carter, the commander of the Department of the Visayas, United States Army. According to historian Brian McAllister Linn:
[B]y mid-1905, the entire 21st Infantry, three companies of the 6th Infantry, and two companies of the 12th Infantry were all serving on the island. A small flotilla of five gunboats and two steam launches ferried troops and supplies, protected towns and directed artillery and machine-gun fire against Pulahan concentrations. Perhaps most significant, the Army re-equipped its nine Scout companies with modern magazine rifles, providing them with the firepower to shatter massed bolo attacks (59).
It was about to be a whole new war.
The Army was willing to bring their numbers to bear, but they had to be careful to avoid the kind of excesses that “Hell-Roaring Jake” Smith had used only years before. Smith’s tactics, which added fuel to the fire of rebellion, were exactly what Samareños expected from US Army regulars. Therefore, it was especially important that the newly arrived soldiers use restraint. Even the Manila Times warned: “If any exterminating is done, there is apt to be trouble. Dead men tell no tales, but they sometimes make an awful smell” (Quoted in Linn 65).
The Army also had to be careful to avoid the public relations nightmare of Bell’s tactics in Batangas, even if they had been effective. This time, the Army did not create concentrated zones along the coast, though sometimes farmers had to be relocated to get them away from Pulahan-dominated areas. The Army kept garrisons on the coast for security, but they used the rest of their forces in mobile sweeps. Unlike the later “search and destroy” missions in Vietnam, these patrols were not meant to kill Pulahans, or rack up a “body count.” They were designed to “penetrate into every place which might afford a hiding place . . . [and] keep them constantly moving and in a state of uncertainty to the whereabouts of the troops which will be practically on every side of them” (Linn 65). In other words, they were to set the Pulahans on their heels, to wear them down, and to starve them out—all without troubling the people of Samar and Leyte too much.
Moreover, unlike Bell’s campaign in Batangas, there was no “drop-dead zone” here. The Army made it clear that all care had to be taken not to kill any civilian unnecessarily:
In no case, at the present time, should persons who may be in the hills and have not yet come in, be killed, unless by their clothing or manner it becomes apparent they are Pulahans, for it is a well-known fact that the peaceable inhabitants of many barrios have, by force, been driven from their homes and their barrios burned by the Pulahans, in order that they might be made to work for them and gather food. It is the policy of the Commanding General and the Civil Government, to get these people back into garrisoned places and from under the control of the Pulahan chiefs, and when they present themselves to the authorities they should be well treated (Quoted in Linn 66).
Army patrol tactics were controlled and organized: soldiers marched single file through the jungle (in the mornings only) with fixed bayonets and a cartridge in the chamber. Odd-numbered soldiers faced one way and the evens the other. When attacked, they formed a compact mass around their civilian porters—these Filipinos were to be protected at all costs—and calmly fired (Linn 66-67). Conditions were difficult, but it did make for several romantic memoirs published in the early twentieth century.
The military also set up good intelligence networks, and they did not turn down the services of former revolutionaries. Men who had taken part in the assault on Company C at Balangiga in 1901 were now on the payroll of the US Army quartermaster! Even the former mayor at Balangiga, considered the mastermind of the attack, helped the Americans against the Pulahans because they were threatening his hemp business (Borrinaga, G.E.R, “Pulahan Movement in Samar,” 251). As long as these authorities were seen as relatively honest and had good support among their people, they were used.
Not all credit for the American victory can go to the Army and Scouts, though. The civil government did not disappear, nor did the Constabulary—many of whom were the toughest fighters in an American uniform. One officer recounted the hardships: “The men were on continual campaign, with death in many painful forms ever lurking in the background. Discipline was strict, if not harsh, the pay was small, the clothing and equipment inferior, and the food poor even under ordinary circumstances” (quoted in Hurley 103). Another officer boasted of the “diet of python and rat and fruit bat” upon which his hardened constables lived (Hurley 4). But the greatest contribution of the Constabulary and the civil government was their emphasis on civil action, or the policy of attraction:
[Allen] took practical steps to remove the injustices which created Pulahanism, ordering the Constabulary “to investigate and correct abuses connected with trade in the interior . . . This is equally as important as capturing leaders and getting their guns.” With Manila’s support, Allen began construction of telegraph lines and planned a road across Samar that would end the mountaineers’ isolation, provide jobs for the destitute and allow troops access to the interior. . . . [also] Allen purged Samar’s civil officials, reprimanding or removing the excessively corrupt and inefficient (Linn 56-57).
. . . post officers distributed land to the refugees, encouraged crop cultivation, and punished corruption. . . . At Oras, which had been totally destroyed by the Pulahans, in one month soldiers distributed 2,728 pounds of flour, 2,100 pounds of beans and 15,260 pounds of rice to destitute Filipinos (Linn 59-60).
The pièce de résistance of the American small war effort was amnesty. In Feburary 1905, General Allen issued the following order: “All Pulahan lesser ranks who wished to return to their villages and accept civil authority would be granted immunity; lower-ranking officers could obtain immunity by surrendering a rifle” (quoted in Linn 56). In fact, the civil government was so serious about amnesty that once, when the Scouts were in hot pursuit of a Pulahan band who had burned and looted a town called Poponton, they chased them right into the hands of the civil authorities. Quickly, the Pulahans surrendered to the constables, and when the Scout commander heard of this, he was outraged. But Sheriff W. D. Corn said that Governor Curry had told him to accept surrenders and that he would “not be a traitor to them, although they may be murderers” (quoted in Linn 61).
This may seem like a short-sighted policy, but in the end the combination of carrot and stick worked. “Prisoners reported that Pulahans were dying of starvation; at one abandoned camp troops found every tree in a one-mile radius had been stripped of its edible foliage” (Linn 61). On the other hand, by “1 August  nearly 4,795 Samareños had presented themselves to the authorities”(Linn 60). By May 1906, the Army declared northwest Samar “in as pacified or settled conditions as at any time since the insurrection” (quoted in Linn 63). While a few Pulahans continued to wander through the jungle until 1911, most of the popes of the movement were killed or captured in 1906.
This was a short, isolated war. There were few large battles, which had to have been terrifying, but they did not get the largest headlines. The Moro War being fought further south tended to dominate the papers—and with good reason, since the Moros were possibly even fiercer than the Pulahans. (They even inspired the Army to develop a whole new handgun to fight them: the 1911 .45-caliber pistol, still in use today.) And since the Moros were and are majority Muslim, that campaign is often seen to be more relevant today. However, unlike Samar and Leyte, the Moros of Mindanao were never appeased. They were silenced temporarily, yes, but the last fifty years of Islamic separatism (and recently Islamist terrorism) prove that they were not pacified.
The Pulahans were pacified. In fact, this war may be the only time the Americans fought a movement of religious extremists and won. (The Boxers were defeated militarily, but the Americans did not occupy Beijing long enough to really test their rule.) As millennial movements spring up all across the globe, will the secrets of Samar and Leyte make it into the handbook for the next war?
[Featured image was taken by and of members of the 39th Philippine Scouts dressed in captured Pulahan uniforms and carrying captured bolos. Multiply these men by several dozen, at least, to get the full effect of a Pulahan charge. Photo scanned by Scott Slaten.]
[This is part two of a three-part series on the Pulahan War. Find the links for parts one or three here.]
Fanatics are not easy to fight. An American officer of the period, Victor Hurley, wrote on page 60 of Jungle Patrol:
These red-garbed mountaineers, with white flowing capes and crescent blades, were contributory to one of the most ferocious eras of guerrilla warfare that our arms were to experience. Not even the Indian campaigns of the old West, fought in open country, could compare with the rushing, jungle-shielded tactics of the Pulahans.”
Russell Roth described an attack on page 99 in Muddy Glory:
Brandishing their talibongs (two-foot-long, razor-keen bolos), which could behead a man at a stroke, and assured of ‘invisibility’ by their anting-antings, they suddenly appeared in the valleys, red garb bedecked with crosses, charging en masse, shouting ‘Tad-tad!’ [“Chop-chop!”] as, in blade-spinning wave after wave, they attempted to overrun whatever stood in their path.
If this does not sound fierce enough, some Pulahans carried a blade in each hand: “two revolving disks of scintillating steel,” according to Russell Roth’s article in volume 2, 1978 issue, of the Bulletin of the American Historical Collection. “One veteran witnessed a Pulahan split a soldier from his shoulder to his buttocks with a single bolo stroke” (Linn, 52). In fact, the Pulahans were better off with knives than rifles, partly because their captured Springfields were single-shot guns. (In this kind of war, no matter which side, by the time you reloaded, you were already dead.) Moreover, the Pulahans did not know how to use the gun sights, and they almost always aimed high (Hurley, 93). On the other hand, “When the Pulahans got to close quarters with their great knives, massacre was the result” (Hurley, 62).
There were about 3,000 of these bolomen, and about 10,000 more men who provided them with intelligence and material support (Borrinaga, G.E.R, “Pulahan Movement in Samar,” 261). In January 1905, just before the worst of the fighting, there were less than 2000 armed Insular forces: 900 Constables (Filipino police under the civilian government), 600 Scouts (Filipino soldiers under US Army command), and about 350 regular American soldiers in the 14th Infantry (Linn, 55). The Constables and Scouts had inferior rifles, the aforementioned Springfields. But even a Krag’s five-shot magazine was not a great choice in close-quarter fighting: “since not all men were issued bayonets, they found themselves using the rifle as a baseball bat in hand-to-hand combat” (Borrinaga, G.E.R., “Pulahan Movement in Leyte,” 232).
The Pulahans not only terrorized the American forces, they terrorized lowland villagers, as well. Those who cooperated with the Insular officials were meted out punishments with special malice. In one town, they wrapped up the barrio lieutenant’s head in a kerosene-soaked American flag and set it on fire. The Pulahan leader said in front of the crowd: “Call upon the flag you have adopted to protect you now” (Hurley, 62). Then they burned down the village and carried off 50 of its people.
Every time the Americans thought they had a handle on the situation, the Pulahans came back like the walking dead. Individually or as a group, they were persistent. Lieutenant Norman Cook described: “The one who stabbed Lt. Gustin, although shot 5 times with Springﬁelds and with one entire charge of buckshot in him was still trying to crawl up on Lt. Gustin when [Gustin] reloaded his shotgun and blew out his brains” (quoted in Linn, 52-53). Even Pulahans who had surrendered to the Americans, been released, and remained at peace for a year could suddenly concentrate and reorganize to pillage a rival town (Linn, 49). The Pulahans even attacked at their own surrender ceremony, as described by Philippine-American War historian Brian McAllister Linn on page 61 of “The Pulahan Campaign: A Study in US Pacification“:
The sectarians filed in, looked at the crowds and then suddenly attacked, killing 22 constables, capturing several rifles, and disappeared into the jungle. [Governor] Curry, who himself had narrowly escaped being boloed, notified military commanders that “in your operations outside the towns and barrios you may kill anyone you have reason to [believe] a Pulahan…”
Why was Governor Curry in an isolated village with only a Constabulary honor guard to protect him, anyway? Was he stupid, or just spectacularly optimistic? The answer is part of a larger reason why American rule on Samar was so vulnerable. Curry had wanted his civil government, made up of civilian bureaucrats, to get the sole credit for the surrender. As such, he did not invite the Scouts or US Army to the party.
This rivalry between civil and military authorities—both American—was one reason why the initial response to the Pulahans was weak. The civil government under William Howard Taft and his subordinates on Samar and Leyte were “determined to show they governed with Filipino support, not armed force” (Linn, 53). General Henry T. Allen, commander of the Philippine Constabulary, should have turned over the Pulahan problem to the Scouts and Army earlier. The ill-equipped and understaffed Constabulary was built to keep law and order, not fight a war. But instead, Allen gave sanguine reports to his superiors in Manila that his men were getting the job done. In reality, “[b]y the end of 1904, many of the colonial forces were demoralized, much of the north and east of Samar was under Pulahan control, and the island was verging on anarchy” (Linn, 55).
And then the U.S. Army showed up…again. Would they make Samar a “howling wilderness”…again? Read part three on the Pulahan War in the next post.
[This is the first in a series of three posts on the Pulahan War. Find links to parts two and three here.]
If the Philippine-American War (1899-1902) gets little attention in history classrooms, the subsequent Pulahan War (1903-1907) in Samar and Leyte gets none. But it is the Pulahan War that may have the most parallels to later fights against the Khmer Rouge of Cambodia; the Islamic State in Syria and Iraq; the Abu Sayyaf/Maute group in Marawi, Philippines; Boko Haram in Nigeria; and even the Aum Shinrikyo terrorists, who released sarin gas on a Tokyo subway train in 1995.
The Pulahan War erupted after the Americans captured Samareño guerrilla leader Vicente Lukban in April 1902, and after the Americans declared the Philippine “insurrection” over on July 4, 1902. In other words, it happened after the islands had supposedly been pacified. In reality, the islands were still at war. (The Pulahan War was the largest of its particular type, but it was not the only indigenous, messianic movement in the islands.)
Maybe the Pulahan War is not studied because it was squashed in only four years—a short insurgency compared to the ones the United States has fought more recently. But shouldn’t that be a reason to study it? To find out how American soldiers (and American-trained Filipino soldiers) succeeded so quickly in Samar and Leyte, but cannot outmaneuver the Taliban after nearly two decades in Afghanistan? What really happened out there in the boondocks?
Who are the Pulahans? The name given to them is thought to mean “red pants,” but few of these men actually had enough pants to set aside a pair as a uniform, let alone dye them a specific color. Sometimes they were known to wear red bandanas or other items, but not always. The name could also come from the pulajan, or red, variety of abaca grown by these farmers. The origin of the name “reds” is not what is important about them. What is critical is how they arose: from a specific cauldron of local grievances, traditional values, and foreign interference that so often gives rise to millennial movements.
It began with the previous war. In April 1902, the captured revolutionary, Vicente Lukban, negotiated the surrender of the rest of his men: 65 officers, 236 riflemen, and 443 bolomen (wielders of a bolo, or machete-style, knife). These guerrillas brought in 240 guns and 7500 rounds of ammunition, much of which had been pilfered from Company C, Ninth Infantry, at Balangiga (Dumindin). Instead of punishing those who had participated in this attack, the Americans welcomed them in from the jungle. The colonial government even provided cloth, tailors, and sewing machines to outfit the men so they could parade through the capital city Catbalogan in front of the Army brass (Borrinaga, R.O., 20).
This colorful celebration papered over the fact that Samar was a smoking ruin. In his implementation of General Orders No. 100, General Jacob H. “Hell-Roaring Jake” Smith ordered the burning over 79,000 tons of stored rice and countless rice fields (War Department 1902, 434-51). One American soldier estimated that, by 1902, the island was subsisting on only 25% of a normal yield (Hurley, 55-56). Smith had ordered the destruction of entire villages, and he got his wish: by 1902, 27 of 45 municipalities were in ashes, and of those that remained only 10 had a standing town hall (Borrinaga, G.E.R., “Pulahan Movement in Samar,” 245).
Worst of all, Smith ordered that all captured abaca harvests be destroyed (“Massacre Averted“). Known as “Manila hemp,” abaca is actually a banana plant whose strong fibers can be used as naval cordage, which was in short supply at the time. It was so badly needed by the U.S. Navy and merchant fleets that Congress had made a singular tariff exception for it before the rest of the free trade laws came into effect in 1913. Abaca and coconut products could have been the keystones of Samar and Leyte’s economic recovery, but in 1902 the harvest was, again, only 25% of pre-war levels. To make matters worse, a terrible drought hit Samar immediately after the war ended, from October 1902 to June 1903, so what abaca had not been burned by Smith’s forces was torched by the sun (Borrinaga, G.E.R., “Samar,” 245-49).
Even had abaca thrived, the Pulahans would not have gotten rich off the sales. Samar was structured like an island plantation: the growers in the highlands were beholden to the coastal elites. Lowlanders, as they were known, were the ones with ties to foreign merchant houses like Britain’s Smith, Bell, and Company. These elites paid the actual abaca growers less than half the crop was worth, and then they turned around and sold the peasants imported rice at a premium (Borrinaga, G.E.R., “Samar,” 257).
Now that the island was “pacified,” the Americans demanded new taxes to pay for their civil government, including a twenty-peso tax on all adult Filipinos (Talde, “The Pulahan Milieu of Samar,” 229-30). The growers did not have twenty pesos—which was US$10 then, or $280 now—so they had to borrow it from the same merchants who had already fleeced them. All they had to stake as collateral was their thousand-peso plots of land. When they could not repay their debts—and the merchants made sure of that—the wealthy townsmen seized title to all they had in the world. To save their families from starvation, or from contracting malnutrition-based diseases like beri-beri, some parents sold off a child at a time to procurers from the big cities (Borrinaga, G.E.R., “Samar,” 258-59). These children would become servants, laborers, and prostitutes to pay off their parents’ debts.
The grower had no one to complain to because the elites who had stolen from them were the mayors, police officials, and municipal authorities of Samar and Leyte. In fact, the twenty-peso poll tax that cost the grower his land had been used to pay the mayor’s salary, and you can be sure he was paid before any of the other tax funds were allocated (Borrinaga, G.E.R., “Pulahan Movement in Leyte,” 255). If the growers complained, they found themselves held on trumped-up charges until they sold the abaca at the desired rate—or for less. “[American] garrison commanders were both appalled and outraged at the mistreatment they witnessed. The civil officials in particular seemed completely irresponsible, robbing their constituents in the most brazen manner” (Linn, 69).
If that was not enough, the 1902 cholera epidemic killed 3175 people in Samar and 4625 in Leyte (War Department 1904, 232). (For Samar, that was about as many as died during General Smith’s “howling wilderness.”) Livestock had also fallen victim to war and disease (specifically, rinderpest). Carabao, or local water buffalo, fell to 10% of their pre-war numbers, according to one contemporary source. The price to replace them went up by a factor of ten (Hurley, 55-56). Because carabaos were essential to plowing and harvesting all crops, their absence meant the starvation that had driven the guerrillas to surrender would continue.
The governor of Samar province, George Curry of New Mexico, knew the peasants were “industrious and hardy people” (Executive Secretary for the Philippine Islands 1906, 584). The problem was that the Americans needed the lowland elites on their side—many of the revolutionaries who had surrendered in April 1902 were these elites, and they were already worming their way into Insular Government positions. The peasants could fall in line with a regime that robbed them blind, or they could look elsewhere. They looked elsewhere.
Specifically, they looked at an old movement for answers to new problems. There had been a messianic group under the Spanish in the late nineteenth century, the “Dios-Dios,” which arose in similar economic conditions as those described above, including both smallpox and cholera epidemics. At the time, the highlanders thought their illness would be healed by a mass pilgrimage to Catholic shrines to pray for their loved ones’ souls. But the Spanish, thinking this exodus from the mountains was a revolt in the making, attacked the peasants, thus igniting a several-year-long struggle (Couttie). In 1902 this movement resurfaced—or maybe it had never left. Several of the key figures in Lukban’s guerrilla war—the ones who had not surrendered—had been tied to Dios Dios. While under Lukban, the war had not taken on a distinctly religious character, his most die-hard supporters now made fighting Americans a mission from God.
The Pulahans appropriated a specific Dios Dios-brand of Catholic syncretism, similar to the folk tradition of the babaylans (faith healers). The Pulahans called their leaders popes (“Papa Pablo” or “Papa Ablen,” for example), displayed crosses on their clothing or ornaments, and mentioned Jesus and Mary occasionally. They also prayed to living saints, like the “goddess” Benedicta, who, decades before, had led a crowd of 4000 followers up into the mountains to prepare for the coming apocalypse. Benedicta described the coming end of times as a flood that would wipe out the thieving lowlanders while keeping the mountains safe (Borrinaga, G.E.R., “Leyte,” 211).
The Pulahans kept this blend of Visayan animist and Roman Catholic practices—all without the hated Spanish friars and priests. In fact, like Benedicta, Pulahan women were often priestesses, especially in the highland farming communes hidden within the jungle. To the Pulahans, this location made perfect sense. These were sacred mountains that symbolized light, redemption, and paradise (Talde, “Pulahan Milieu,” 215). This would be where Independencia, when finally freed from its once-Spanish-now-American box, would fashion a world with “no labor, no jails, and no taxes” (Hurley, 59). Even better, “once they destroyed their enemies, [Papa Ablen] would lead them to a mountain top on which they would find seven churches of gold, all their dead relatives who would be well and happy, and their lost carabao” (Roth, Muddy Glory, 99). In retrospect, it seems impossible for the highland people of Samar and Leyte not to join the Pulahan revolt.
The Pulahan soldiers were a special kind of fierce: they did not cut their hair, did not cut down vegetation while trekking through the jungle, and did not need food or water on their multi-day operations (Talde, “Bruna ‘Bunang’ Fabrigar,” 180-81). They wore special charms, known as anting-antings, made out of anything: cloth, paper, or even carabao horn. Special prayers—composed of pseudo-Latin, local languages, and numerology—offered protection against bullets and bolos. “Should they be shot, which could only happen if they turned their backs, their spirits would return in another person’s body in three days, or if hacked by a bolo, in seven days” (Borrinaga, G.E.R., “Leyte,” 230-31). Even better, this reincarnation would deliver the soul to another island. It was a decent way out, given the conditions on Samar and Leyte at the time.
These spells may be quite familiar to China scholars. They sound like the Boxers’ charms—especially the imperviousness to bullets—and there is a good reason for that. Both movements were millennial:
. . . a religious or ideological movement based on the belief in a millennium marking or foreshadowing an era of radical change or an end to the existing world order; especially (a) believing in the imminence or inevitability of a golden age or social or spiritual renewal; utopian; (b) believing in the imminence or inevitability of the end of the world; apocalyptic.
Millennial movements are often caused by rapid economic and cultural change, an increased foreign presence, and natural disasters or war. Samar, Leyte, and China had all these things. Afghanistan did, too. So did Iraq, Syria, Nigeria, Cambodia, and more. Like all these countries, the Pulahans believed salvation would be theirs eventually, even if they would have to help God along a bit. When the righteous flood finally came, the Pulahans would be on their Monte de Pobres (Mountain of the Poor), the “surest and safest place” in the islands (Borrinaga, G.E.R., “Leyte,” 211). From there they could a perfect Samareño kingdom on earth, free from Spanish, American, Chinese, and mercantile interests.
Only it did not go quite like that. Read more on the Pulahan War in part two.
[Featured image was taken by and of members of the 39th Philippine Scouts dressed in captured Pulahan uniforms and carrying captured bolos. Multiply these men by several dozen, at least, to get the full effect of a Pulahan charge. Photo scanned by Scott Slaten.]
Wealthy doñas, notoriously late risers, would bathe and dress just in time to catch the evening breeze that cooled the bay and blew away the mosquitos. Once there, they would catch up on the latest tsismis, gossip passed from calesa to calesa like a tattler’s telegraph. Then they would be off to eat and dance at a friend’s house, returning home shortly before dawn to sleep through another morning. Meanwhile, their servants ran their households, farms, and shops.
Javier’s carriage got in line with the others circling in comfort, leaving the poor to walk the shoreline. Calling the Luneta a park was a bit generous, considering the utter lack of trees or foliage. The only decorations were incandescent gas lanterns circling the perimeter, sort of like candles on a vast birthday cake.
Called the “Champs-Elysées of the Philippines” by a French physician in the early nineteenth century, Luneta Park was also dubbed “the favorite drive of the wealthy [and] the favorite walk of the poor people.”
There were three good reasons for this. First, as one American wrote: “The sunsets from the Luneta have been more than pyrotechnic, and I now believe that nowhere do you see such displays of color as in the Orient, Land of the Sunrise.” Troubling Orientalist fetish aside, I think he’s right. And the sunsets may have actually gotten better with pollution, as long as you like the color red. Hey, don’t blame me—Scientific American actually agrees.
The second and third reasons for the popularity of the Luneta come from Edith Moses, wife of one of the first Philippine commissioners: “There is always a breeze and there are no mosquitoes; besides that, one meets everyone he knows, and ladies visit in each other’s carriages in an informal way….There is the comfort of dispensing with hat and gloves, and many ladies and almost all young girls drive in low-necked dinner or evening dresses.” It boils down to (2) no mosquitos and (3) a serious party.
If the Luneta was the place to be, naturally it was where Javier took Georgina on their first “date,” though she did not realize that’s what it was. He’s a sly dog, that Javier. He’s also part Spanish, and the Spanish were the first to ritualize visits at the Luneta, including the rules of the road, prompting Georgina to ask:
“What would happen if we turned the carriage around and circled in the other direction?”
Javier laughed. “You are a rebel, Maestra.”
“No, really,” she urged on. “This whole orderly migration—I just can’t reconcile it with the chaos of the rest of the city.”
“That’s why the Spanish liked it,” he answered. “Only the archbishop and governor-generals’ carriages were allowed to pass against the line. That way you had no excuse but to recognize and salute them as they passed.”
“You could get in trouble for forgetting?”
“Absolutely. The Peninsulares believed it important to punish people for small sins lest they attempt any larger ones. It’s not an uncommon assumption among occupiers.”
Ouch. Javier was not a huge fan of the newly-arrived Americans, as most readers know, which is why of course he was destined to fall in love with one. But he had a point: the Yankees ultimately ruined a good thing.
Maybe it was because the Luneta was not grand enough for them. The wife of Governor William Howard Taft was underwhelmed at first:
“And now we come to the far-famed Luneta,” said Mr. Taft, quite proudly.
“Where?” I asked. I had heard much of the Luneta and expected it to be a beautiful spot.
“Why, here. You’re on it now,” he replied. An oval drive, with a bandstand inside at either end—not unlike a half-mile race track—in an open space on the bay shore; glaringly open. Not a tree; not a sprig of anything except a few patches of unhappy looking grass. There were a few dusty benches around the bandstands, nothing else—and all burning in the white glare of the noonday sun.
While Helen Taft did eventually warm to this “unique and very delightful institution,” it was not love at first sight. She was not the only one, either. One American wrote a letter back to her friend in Scranton, Pennsylvania, which the friend sought fit to publish in the local Republican: “The Luneta is crowded every afternoon with officers dressed in spotless white from their heads to their heels driving fast horses and flirting with other men’s wives. The husbands, as a rule, are at the front and only get in occasionally, tired out and dirty, and it makes me sick.”
There had always been a social side to what went on at the park—innocent courtship right under the friars’ and nuns’ noses—which is why the place was an early favorite of my character Allegra. But it took American naval officers to add infidelity to the list of pastimes. Officers courting a querida was common enough that it was captured in this awesome 1899 Harper’s Weekly centerfold, of which an original hangs in my dining room (because eBay makes such delights possible).
There seems to have always been music at the Luneta—small bands were ubiquitous in the islands, and every village had at least one—but the Americans congratulated themselves for adding the Philippine Constabulary Band to the regular roster. These musicians, led by African-American conductor Lt. Walter H. Loving, were widely noted for their excellence. They not only traveled to St. Louis for the 1904 World’s Fair, but they were also invited to play at President Taft’s 1909 inauguration.
One of the Constabulary Band’s favorite numbers was one Americans would still recognize, as it is played by modern university marching bands at football games:
“Hey, that’s ‘Hot Time in the Old Town,’” Georgina exclaimed. “How’d they learn American music?”
“The ‘Hototay’ we call it,” Allegra said. She sat between Javier and Georgina, but she was too tiny to be much of a barrier. “The song is everywhere, even funerals. Filipinos think it is your national anthem.”
Georgina laughed. “Maybe it should become yours.”
“You suggest we adopt the drinking song of an occupying army?” Even before Javier finished the question, he regretted asking it. Hay sus, why couldn’t he keep his mouth shut?
—Under the Sugar Sun
Maybe Javier was a bit sensitive, but Georgina certainly did arrive in the Philippines with the “benevolent assimilation” bias of the other Insulares and Thomasites, though she will take her mission to an interesting and sexy extreme. Though it is important to point out that even at the beginning, she was not hateful. Many were. Take the author of those 1900 letters published in the Scranton Republican, who said: “As soon as the concert is over, ‘The Star Spangled Banner’ is played…Every soldier and sailor and all the Filipinos (deceitful wretches) stand with uncovered heads until the last strains die away…” (italics mine).
Maybe you can forgive the woman her racism because Manila was still a field of battle in the Philippine-American War, but maybe not. The Americans were, after all, the intruders. My husband gave me a huge coffee table book from 1899 entitled Our Islands and Their People—a threatening premise, as if “their people” are infesting “our islands,” and how dare they! The text of the book is pretty neutral, and the photographs themselves beautiful, but the captions are outrageous. You can read more on the racism of the day here.
The Americans believed that they were improving the islands, but they did not improve the Luneta. In fact, they may have ruined it. If you have been to the Luneta, you are probably confused by everything written above because the main body of the park is most definitely not along the shoreline—not anymore. In the construction of the port of Manila in 1903-1908, the Americans reclaimed 200 acres of land along the bay.
By 1913, a columnist for the San Francisco Chronicle wrote: “Today the Luneta remains as it was in the old Spanish days, but its chief charm, the seaward view, is gone. This is due to the filling in of the harbor front, which has left the Luneta a quarter of a mile from the waterfront.” On their new land, the Americans built a “Gringo Luneta,” in the words of Nick Joaquin, and it was here that they eventually put their own exclusive social clubs, like the Elks Club, the Army and Navy Club, and the Manila Hotel—all gated or indoor establishments. They managed to keep the seaside space for themselves and relegate the poor to their own homes. What a shame.
Another thing lost in the American expansion was the beautiful shoreline drive, called the Malecón, a whole new post!