Monday, October 4, 2010

cebu railways

On September 16, 1907, the train made the inaugural run from Cebu City to Danao on the railroad operated by the Philippine Railway Company. This extended the rail road service that, at this time, was already operational between Argao in the south and Cebu City.
Many Cebuanos no longer remember that Cebu used to have an Argao-to-Danao railroad, or that in early 1900s there were plans for an electric car service within cebu City itself.
Cebu's railroad service ended with the destruction of World War II, but it was already dying even before then. While it was boon for big agricultural producers, the railroad was not too popular with the general riding public (which, to begin with, was not that large in the pre-war years).
In the 1930s, there was stiff competition with bus companies. Bus rides did not only cost less, they were more congenial to the habits of local travelers. Slower and more round-about, with frequent stops (discharging and picking passengers who have to answer the call of nature). they were (for travelers of old) more convivial than inconvenient, much like spending a lazy day visiting neighbors.

sinulog

Sinulog is a pageantry of faith, a festival held in honor of the Santo Niño, celebrating the origin of the island of Cebu. Sinulog is a dance ritual in honor of the miraculous image of the Santo Niño. The dance moves two steps forward and one step backward to the sound of the drums. This movement resembles the current (Sulog) of what was known as Cebu's Pahina River. Thus, in Cebuano, they say it's Sinulog. More than just the meaning of the word is the significance of the dance. Historians now say that Sinulog, which is of pagan origin, is the link between the country's pagan past and its Christian present.
Historical accounts say that before Portuguese navigator came to Cebu on April 7, 1521 to plant the cross on its shore and claim the country for the King of Spain, Sinulog was already danced by the natives in honor of their wooden idols and anitos. Then Magellan came and introduced Christianity. He gave the Santo Niño (image of the Child Jesus) as baptismal gift to Hara Amihan; wife of Cebu's Rajah Humabon who was later named Queen Juana. At that time, not only the rulers were baptized but also about 800 of their subjects. Unfortunately however, shortly after the conversion, Magellan went into reckless adventure by fighting the reigning ruler of Mactan, Rajah Lapu-lapu, with only a handful of men. He died in the encounter. That was on April 27, 1521.
The remnants of Magellan's men were however able to return to Spain to report the incident and the possibility of conquest. It took 44 years before a new group came and started the formal Christianization of the islands. Miguel Lopez de Legazpi arrived in Cebu on April 28, 1565. His ships bombarded the village and in one of the burning huts, one of his soldiers named Juan Camus found inside a wooden box the image of the Santo Niño lying side by side with native idols. Historians now say that during the 44 years between the coming of Magellan and Legaspi, the natives continued to dance the Sinulog. This time however, they danced it no longer to worship their native idols but as a sign of reverence to the Santo Niño which is now enshrined at the San Agustin Church (renamed Basilica Minore del Santo Niño).
Of course, through the years since 1521, the dance was a small ritual danced by a few in front of wooden idols or before the Santo Niño. In fact, at the Santo Niño church where the image is consecrated, only the candle vendors could be seen dancing the Sinulog and making offerings. During the Santo Niño fiesta, which falls on the third Sunday of January, children dressed in moro-moro costumes also dance the Sinulog. This was really no big event for Cebu City. In 1980, however, David S. Odilao Jr., then Regional Director of the Ministry of Sports and Youth Development (MYSD), organized the first ever Sinulog parade. He gathered a group of students, dressed them up, and taught them how to dance the Sinulog to the beating of the drums. It was a small parade really which went just around the Basilica but it caught the imagination of the City of Cebu which then thought of making the Sinulog a festival that would rival all other festivals being held yearly in the country.
Thus, under the direction of then Cebu City Mayor Florentino S. Solon and through the help of lawyer Manuel S. Satorre, Jr., Juan B. Aquino, Jr., Robert Grimalt and Antonio R. Aseniero Jr., Odilao turned over the Sinulog project to then Cebu City Historical Committee under Kagawad Jesus B. Garcia, Jr. Through Garcia's committee, the Sinulog organization came into being. The first task of the organizing committee was how to conceptualize the festival and make it a big event. The committee then came up with the idea of having a Sinulog logo that would identify the event yearly if it was to be institutionalized. The group didn't however want to use the Santo Niño image itself because this would have been sacrilege. And it had to look for something that would identify the project. This was the coat of arms of the Santo Niño, which is quite visible as they are being embossed in the benches, architecture, and banners of the old San Agustin Church.
The coat of arms of the Santo Niño bears a two-headed hawk, the mark of the House of Hapsburg (Hapsburg) in Europe, which then ruled most of the known world from the 15th century to the 20th century. Spain was under the Hapsburg dynasty when it sent the expeditions out across the globe to spread the Faith and expand the influence of the dynastic house to the unknown lands beyond the oceans. The second expedition under Miguel Lopez de Legaspi was sent by his son, Philip II who ruled Spain for 42 years from 1556. In fact, the Hapsburg rulers continued to hold power until 1700 not only in Spain but also in the colonies under the Spanish regime while the Austrian line of the Hapsburg dynasty also ruled Central Europe until about the same time.
The emblem of the two-headed hawk at the peak of the power of the Hapsburg dynasty represented the twin purpose of the House, which was to stand as "Champion of Catholicism and Defender of the Faith." With this backgrounder, the Sinulog committee used a native warrior's shield on whose face is imprinted the coat of arms of the House of Hapsburg that now represents that Sinulog logo as interpreted by Miss Olive Templa, who coincidentally is a Cebuana. The native shield figure symbolizes the country's continued resistance to colonization. It speaks of the Filipino's patriotic readiness to defend the country from all forms of foreign incursion and to resists any move that may endanger the country's self-determination. The coat of arms of the Santo Niño on the face of the shield on the other hand, traditionally symbolizes the country's acceptance of Christianity as European rulers brought it to the settlements in 1521.
In 1980, the local government had a grand and lucrative idea. The Sinulog fiesta at that time was an affair of local color. Held at the Basilica del Santo Niño, the feast-featured Sinulog dancing performed by various groups to fulfill religious obligations. On the third Sunday of January each year, besides the faithful who joined the Sinulog to fulfill a panaad, the event begun to attract an increasing number of tourists. The Cebu City government thus planned to expand the Santo Niño feast celebration and bring this small, regional event to national prominence. In addition, there was an interest in preserving and promoting Sinulog dancing as an example of the "real and unique" Cebuano culture. After the first year under the direction of the Ministry of Youth and Sports Development, the Sinulog parade was turned over to the mayor's office, which promptly exploited the commercial possibilities of the festival. Trade fairs, art exhibits, a film festival, and pop music events were added to the gravy train.
Sinulog '81 was then organized. Practically all sectors in the Cebuano community got involved. To distinguish the festival from the popular Ati-atihan Festival in Aklan, the organizers decided to use the parade to depict the history of the Sinulog, which, as had been said, is the dance which links the country's pagan past and Christian present. Seven floats were created to depict seven different periods of history. Each float was followed by dancers wearing costumes depicting the periods. They all danced the same beat the Sinulog parade started at 1 P.M. at the Cebu Provincial Capitol and ended about midnight at the Fort San Pedro-Plaza Independencia area. And the show continued until the wee hours of the morning.

colon

Colon Street is considered as the first and oldest street in the Philippines. It is located in downtown area of Cebu City, Cebu and has been the witness of so many events that happened during the Spanish settlement. It was named after Cristopher Columbus, a navigator, colonizer, and explorer from Genoa, Italy. The original plan of the town’s design was made by Miguel Lopez de Legazpi, a Spanish explorer who arrived in the Philippines to constitute a settlement in 1565 on a fleet composed of the vessels San Pedro, San Pablo and San Juan.
Studying in Colon
Many of the prominent schools and universities in Cebu today have at one time or another set up shop along one section in Colon where it intersects Jakosalem Street. There was the Southern Institute, forerunner of the University of Southern Philippines, along one corner. Across it was built the Visayan Institute, which later became the University of the Visayas. Opposite this was the Spanish era Colegio Logarta which later gave way to Cebu Normal School. And, still later UP Junior College. The Southern Institute, founded in 1927, was originally an elementary and high school founded by Don Agustin Jereza, his wife Dona Beatriz Duterte Jereza, her sister Dona Soledad Sanson and other prominent Cebuanos. His home was a one-room Bahay na Bato with tiled roof. Later it was moved to Mabini street and became the Southern College and then as the University of Southern Philippines (Mabini Branch).

collaboration and resistance in cebu

The Lives of Luis Flores, Julio Llorente, Juan Climaco and Arcadio Maxilom: Collaboration and Resistance in Cebu, 1898-1902
Beyond the horizon as far as the eyes could see, the gently lolling waves of Cebu were suddenly broken by the top mast of the USS Petrel cutting across the peaceful waters. It was February 21, 1899, and as the Cebuanos stood breathing in the salty air of the sea, they watched apprehensively the approach of this American naval ship. Many wondered what further steps need to be taken to face this new development. The Cebuanos experienced mixed emotions. While some prepared themselves for an upcoming battle, others resolved to commence packing their belongings and getting ready for evacuation.
As the American gunboat docked near the shore, the task of meeting the Americans fell on the British and American consul of Cebu at that time, John N. Sidebottom. He stepped on board and met with the Petrel’s commanding officer, Capt. Charles C. Cornwell. By the time Sidebottom stepped out of the ship, he carried with him a message from the Americans to the Cebuano leaders which read:
Within 34 hours after receiving this letter, the Provincial Council of Cebu must surrender to the United States. If the Cebu government chooses not to surrender or hesitates to do so, the commander of the Petrel will be forced to begin bombarding the city in order to impose an American administration on Cebu City.
A congregation of Cebuano leaders then met with the Americans on board the Petrel to discuss the issue pertaining to the surrendering of the Cebu government to Americans. Included in this congregation were Julio Llorente, Pablo Mejia, Juan Climaco, Segundo Singson, Fr. Pablo Singson and Fr. Juan Gorordo. What resulted from this latter discussion with the Americans was an extension of 14 hours granted to the Cebuano leaders in order for them to deliberate on the matter at hand.
The Cebuano leaders were in a dilemma: to surrender or not to surrender. As the Cebuano leaders convened at the Casa Real to come up with a decision to this dilemma, they weighed out the options heavily against each other, keeping in mind that the repercussions of their decision are to be strongly felt by the Cebuanos themselves.
To surrender would mean recognizing American sovereignty. To surrender would prevent a destructive bombardment on Cebu by the Americans. This would not only save the city, more importantly, it would save lives. To the revolutionaries who had fought in the preceding war against the Spaniards, pledging loyalty to another foreigner was probably like tasting sour fruit after long months of toiling and tilling the hard soil. To the moderates , however, surrendering to the Americans would mean saving this very soil the people have tilled.
On the other hand, to not surrender would entail taking up arms against the Americans. To fight was to remain steadfast and true to the Revolutionary government of Aguinaldo, of the Filipinos, and of the Philippines. Many have died in their brave struggle against the Spaniards, and for the more radical side of the Cebuano leaders, they were willing to “die” again. If it would take them a thousand deaths to see the Filipinos free, then so be it. This radical side had one problem, though, and this was their incohesiveness in coming up with a strategic plan of resistance against the Americans. As with anything that lacks cohesion, this radical side crumbled.
The next day, February 22, the government of Cebu as headed by Luis Flores surrendered to the Americans. Wasting no time in making their presence felt, the Americans went ashore and hoisted the American flag over Fort San Pedro to the sound of the trumpet. Undoubtedly, the “starry flag of the Union” represented a nation asserting its sovereignty over a budding nation, but to the Cebuano leaders, it also marked the beginning of a conflict cut so deep into the skin that its stabbing pain would still be felt even long after the wound has healed.
This conflict is a reflection of the political milieu in Cebu upon the arrival of the Americans on the island in the early months of 1899. In order to grasp better this conflict, it is necessary to look into the top Cebuano personalities who were directly involved. This paper will present the lives of four personalities and the roles that they played in the political arena of Cebu from the years 1899-1902. In addition to that, in order to bring about a sense of continuity with the events prior and after the aforementioned years, references to the roles played by these personalities in the outbreak of the Revolution in Cebu in 1898 and also upon the establishment of American sovereignty in Cebu in the following years will also be given.
The four personalities to be discussed hereafter are Juan Climaco, Luis Flores, Julio Llorente and Arcadio Maxilom. The choice of these four persons is based mainly on the two fractions that developed upon the arrival of the Americans. The first fraction consisted of men who showed support for the Americans not only by pledging their allegiance to the foreigners but also by aiding in putting a stop to the resistance movements still existing even after the establishment of American rule in the island. From this fraction, two prominent personalities will be discussed and these are Luis Flores and Julio Llorente. On the other hand, the second fraction consisted of men who stubbornly resisted the establishment of American sovereignty in Cebu. They moved further into the interior of Cebu, waging war against the Americans that lasted for almost three years. Within this other fraction, the other two personalities to be discussed will be Juan Climaco and Arcadio Maxilom.
The discussion of these four personalities will be divided into three sections. The first section will deal with introducing the person through demographic data regarding the person’s birth, education, and profession. The second section will then deal with the person’s participation, if any, during the outbreak of Revolution in Cebu on 1898. The third section will then give an account of the person’s actions upon the coming of the Americans in Cebu and on the establishment of American sovereignty in the islands.
Luis Flores y Perez was born in Samar. He came to Cebu in 1891 as a steward of Bishop Martin Garcia Alcocer. He served in the Spanish local service through various positions he acquired with the patronage of Bishop Alcocer. He served as procurador of the Cebu audiencia and regidor of the Cebu ayuntamiento in the 1890s. He became one of the earliest Cebuanos to enter the Katipunan and as will be discussed later on, he became one of the leaders in leading the 1898 Revolution in Cebu.
Julio Llorente y Aballe was born in Cebu on May 22, 1863. He was born to one of the wealthiest families in Cebu during the nineteenth century. His father, Don Ceferino Llorente, was a Spanish who owned several inter-island vessels and a sugar estate in Medellin. His mother, Martina Aballe, was a Cebuano from Argao, a town located south of Cebu.
Llorente’s first education came from a private school in Cebu. Later on, he was able to go to Manila to study at the Ateneo de Manila in 1876. Afterwards in 1881, he left for Spain to proceed with his studies at the University of Madrid where he acquired a doctor of laws degree. After acquiring his degree, he was admitted to the bar and he first practiced law in Madrid. It was while he was here that Llorente got acquainted with Jose Rizal and other personalities from the Propaganda Movement. He, himself got involved with this movement through some articles he regularly contributed to La Solidaridad.
After his stay in Madrid, Llorente came back to Cebu where he occupied several positions in the Department of Justice. He was a “substitute magistrate” in the Audiencia of Cebu and later on served as a teniente alcalde segundo from 1892-1893.
Don Juan Climaco y Faller was born on December 24, 1860 in Cebu City. Known as “Tan Hantoy”, he was born to a wealthy Chinese mestizo family. His grandfather, Juan Cuico Climaco, was a wealthy Cebuano entrepreneur who led a luxurious life-style in the post-1860 period and whose inventory of possessions included various carriages, pianos, and other expensive pieces of furniture within a spacious and well decorated house worthy of mention at that time by a reporter from the Manila newspaper El Oriente.
Upon the death of his parents, Climaco moved to Toledo where his family had several landholdings. In this sugar town of Toledo, Climaco was able to acquire land and it is mentioned that he was able to own large tracts of land specifically in Barrio Magdugo. He married Regina Ramas and lived in Toledo where he was able to acquire the position of municipal captain of the town.
Arcadio Maxilom y Molero was born in Tuburan on November 13, 1862 to Roberto Maxilom and Gregoria Molero. His father was a gobernadorcillo of Tuburan from the years 1862-65.
Maxilom’s first exposure to education was through the cartilla. Later on, his education was further broadened by a Tuburan parish priest who tutored him. From the years 1877-1881, Maxilom was a school teacher in Tuburan.
The revolutionary then held various government positions in his municipality. In 1882, he became a secretary of the Court of Peace in Tuburan. This was a position that he held until 1888. After this, he was voted to become a 2nd lieutenant by the principalia in the area. In 1892, he was elected as gobernadorcillo until 1894. Afterwards, he became the municipal captain until 1896.
As can be seen from their backgrounds, these four figures came from the upper class of society of that time. Although classifying them into one class, the elite class, would be simplifying the nuances that were already existent among the elites in Cebu at that time, these men had more wealth, more money, and more political influence than the ordinary peasant.
In terms of wealth, these four men did not come from the lower class. Maxilom’s father was a gobernadorcillo in Tuburan. His family owned land in this municipality. Although his wealth was not at par with the extravagant riches of the renowned families of Climaco and Llorente, Maxilom cannot be classified simply as a peasant. Climaco and Llorente, on the other hand, represented a more urbane elite since they came from already very prominent families in Cebu who owned tracts of land in the provinces and owned commercial businesses in the city.
In terms of education, they had all acquired the necessary education to be able to acquire civil service positions. Admittedly, Llorente was at one end of this educational spectrum since he was not only able to acquire education outside Cebu, but outside the Philippines as well.
As already mentioned, another factor that distinguished these four men from the lower classes was that they all held positions in the government, whether it be administrative or judicial. Both Climaco and Maxilom were municipal captains in their towns, Toledo and Tuburan respectively. Similarly, Flores and Llorente both served in the audiencia. During that time, holding an administrative position or entering the priesthood were seen to be acceptable vocations within a family since there were for social advancement.
To illustrate these nuances among the elites, Cullinane classifies Maxilom as a municipal elite, Climaco as a provincial elite, and Llorente as an urban elite. Undoubtedly, they had differences when contrasted with one another, but they definitely had more similarities with one another than with members of the lower class.
Given their relatively “homogenous” backgrounds, it is interesting to note that upon the outbreak of the Revolution in Cebu, their differences among each other begin to emerge and are magnified even further upon the arrival of the Americans. To show the beginning of these differences, significant events during the Revolution in Cebu will first be narrated. Then, the next section will deal with the participation, or non-participation for that matter, of these four personalities in the said revolution.
Although the outbreak of the Revolution in Cebu did not begin until early 1898, as early as 1895, Andres Bonifacio, the Supremo of the Katipunan, was already making attempts to send representatives in the Visayas. When the Revolution broke out in the provinces in Luzon, tensions were high in Cebu, but the Spaniards took pains not to let any information through the masses. This, however, did not prevent Cebuanos from still hearing about the fights occurring in Luzon through merchants that came in ships coming in from Manila. Therefore, although Cebuano participation in the Revolution came a little later, an awareness of what was happening in Luzon already existed amongst the Cebuanos.
The outbreak of the Revolution in Cebu was marked by the revolt that occurred on April 3, 1898 at Valeriano Weyler Street, now known as Tres de Abril. It is said that what precipitated this event was the Camba incident in Binondo where fighting with the Spaniards led to the killing of about 70 Filipinos. This is significant to the Cebuanos because stories circulating at that time about this incident state that most of those killed were Visayan sailors.
Accounts describing how this outbreak on Palm Sunday, April 3, 1898 occurred reveal that tensions were mounting heavily in Cebu. A wave of arrests made by the Spaniards led the Cebuanos to think that the Spaniards were closing in on their plans. An attack by suspected Katipuneros on 3 Filipino Guardia Civil in Talisay on the night of April 2 led the Spaniards to turn on the offensive. This, in turn, made the Cebuanos feel the moment had come for them to rise in revolt. Therefore, although their original plans called for a revolt on April 8, the succeeding events led the Cebuanos to revolt earlier than planned.
A dramatic but interesting portrayal of the moments before the revolt is given in Enriquez de la Calzada’s work with Cebuano women bawling over their men as they prepared themselves for an upcoming battle. The men, in turn, took pains in wiping themselves with oil and other “supernatural” concoctions to ensure protection in the revolt. Enriquez de la Calzada’s account has been mentioned to be a romanticized account of the revolt in Cebu and caution is indeed needed when dealing with his work. Nevertheless, it affords mention because his accounts are said to be based on interviews he conducted with Cebuano Katipuneros.
Leading the Cebuano revolutionaries in this historic revolt of Palm Sunday was a legendary Katipunero hailing from Negros, Pantaloen Villegas or “Leon Kilat.” A mystical figure shrouded with stories about his feats and fearlessness in battles and all the more epitomized by his controversial assassination in Carcar, a town south of Cebu, Leon Kilat was sent to Cebu by Katipuneros in Manila for the purpose of heading the revolt here.
The Cebuanos succeeded in holding up the loyalist troops in Fort San Pedro but Spanish reinforcements from Iloilo on board the Don Juan de Austria arrived on April 7 to counter the revolutionaries. The Cebuanos were scattered and they occupied the towns outside Cebu. The revolutionary government, which was previously established on April 3 and had Luis Flores for president was moved to Sudlon and later on to Pardo. From here, operations of resistance against the Spanish were planned.
Meanwhile, on April 21 of the same year, the Spanish-Ameircan War begins which entailed the closing in of American troops in Manila. On May 1, the Americans won over the Spanish fleet in the Battle of Manila Bay. Emilio Aguinaldo arrived from his exile and proceeded to work for the establishment of an independent state. With the Americans at first seemingly supportive of the Filipino’s desire to break free from Spain, Aguinaldo was able to proclaim Philippine independence on June 12. However, as the months progressed, it became more and more obvious that the Americans were not going anywhere. The Treaty of Paris signed on December 10, 1898 between Spain and the United States culminated the war fought by the Filipinos against the Spaniards with Spain ceding the Philippines to the United States.
With Spanish withdrawal from the islands becoming imminent, the politico-governor of Cebu at that time, Governor Montero, decided to turn over the Cebu government to a transition government headed by a Spanish mestizo, Pablo Mejia. This was done on December 24, 1898 with the Spanish flag being lowered at Fort San Pedro. Mejia, in turn, turned over this government to the revolutionary army of the government in Cebu, which at that time as already mentioned was headed by Luis Flores. This turnover from Mejia to Flores occurred on December 29, 1898. This signified the start of the first Philippine Republic in Cebu.
On January 24, 1899, Emilio Aguinaldo acknowledged this government headed by Flores until such time when elections can be held in the provinces in accordance to decree given on June 18 of 1898 by the Philippine Republic. In addition to this recognition of the revolutionary government headed by Flores in Cebu, Aguinaldo also gave instructions regarding the continued collection of taxes and the administration of civil and military authorities in restoring peace and order in the island.
The following months before the arrival of the Americans on February 21 will show the Cebuano leaders occupied with establishing civil authority in the island. At this time, local elites emerged to take positions in the government. Although many of them had not participated in the war against the Spaniards, what can be seen during this time is the taking over of “non-revolutionaries” of important positions in the government. Therefore, upon the arrival of the Americans on February 21, the composition of the government in Cebu was a mixed breed. There were those who comprised of the elite and had not participated in the previous war and there were those who were revolutionaries and had fought bravely against the Spaniards.
To illustrate further this element of “participation/non-participation” in the war against the Spaniards, what Luis Flores, Julio Llorente, Juan Climaco, and Arcadio Maxilom did during the Revolution will now be given in this succeeding section.
Luis Flores became involved in the Katipunan as early as 1896 or 1897. During the revolution, he became known as Unos or “storm” in Cebuano. He was among the pioneer members of the Katipunan in Cebu. Together with him were Francisco Llamas, Nicoles Godines, Eugenio Gines , Mariano Hernandez, Nicomedes Machahon , and Florencio Gonzales to name a few.
As with most Katipunan chapters, membership into the organization required initiation rites. Luis Flores was supposedly initiated into the organization by none other than the famous revolutionary, Leon Kilat. Flores is mentioned to be present in various meetings wherein the Katipuneros not only initiated members but also strategized their plans for revolution in Cebu. Among their meeting places were houses of Cebuano Katipuneros (Candido Padilla’s house in San Nicolas, Luis Flores’ house in Plaridel-Juan Luna Street, Casino Alaura’s house, and Isidro Guibelondo in Carreta).
Before the revolution broke out in Cebu, a Katipunan meeting was held on April 2. In this meeting, they decided to get organized and elected a set of officers who would be in charge of the planning and the operations of the revolution. Luis Flores was elected president, Candido Padilla as vice-president, Elpidio Rama as secretary, Alejandro Climaco as procurator, Gonzalo Abellana as propagandist, and Leon Kilat as general-in-chief.
When Leon Kilat made the decision to bring up arms against the Spaniards on an earlier date, April 3, 1898, Luis Flores was among those who were present. Those officers who were in this meeting at a sugar cane field (near an area where Southern Islands hospital is now located), decided to split up and spread the word that the revolution would take place that afternoon at 3 o’clock.
Fighting began at the intersection of V. Rama Avenue and Tres de Abril St. (formerly known as Valeriano Weyler Street) with the Katipuneros being divided into two groups, a left column led by Eugenio Gines and Francisco Llamas and a center column led by Leon Kilat and Alejo Miñoza. What resulted from this battle was victory for the Katipuneros with the loyalist troops retreating to Fort San Pedro. It is said that the casualties from the fight comprised of 5 dead: 3 Spaniards and 2 Cebuanos. In addition to this, there were 2 Cebuanos who were injured.
When the gunboat Austria arrived from Iloilo with troops to aid the Spanish in April 7 and with the death of Leon Kilat on April 8, many Katipuneros scattered all over Cebu. Cohesion was lost. Luis Flores was said to have retreated to Arsobing Mountain near Barrio Paril, Cebu City. It was here where he was contacted by Jacinto Pacaña on May of 1898 in order to reorganize the Katipunan once again, this time in Sudlon, located northwest of Cebu City.
Flores arrived in Sudlon sometime during May 2. It was here that the Katipuneros reorganized themselves for battle against the Spaniards. Flores’ role as president led him to make several appointments regarding Katipunan officers and the areas of their jurisdiction . Until the withdrawal of the Spaniards from Cebu on December 24, 1898, Flores remained the president of the Katipunan. When elections for the provincial government was held on December 30, 1898, Luis Flores was elected as president.
In the meantime, while the Revolution broke out in Cebu, Llorente was arrested in his mother’s house and taken to a prison called Cotta de Cebu.. Together with other urban illustrados like Don Pedro Cui and Don Isidro Guivelondo, he was imprisoned for suspected links with the revolution. He was never considered to be at the forefront of the Revolution. Nevertheless, he was tried by a Military Tribunal created by the Spaniards and sentenced to death. He remained in prison for 10 months with his sentence hanging over his head. It is said that Segismundo Moret, ex-minister of the colonies, intervened with the sentence and helped free Llorente. Another account states that it was the Treaty of Paris and his association with the Propaganda Movement that saved Llorente’s life. By the time the Americans had arrived in February 1899, Llorente was free to interact with the other local leaders of that time.
Differing accounts are also found about Juan Climaco’s activities during the outbreak of hostilities towards the Spaniards in April 1898. One account states that he was one of the few Cebuanos who remained loyal to the Spaniards during the Revolution and he only came into scene during the fight against the Americans when he joined the resistance movement with his cousin, Arsenio Climaco. Another account states that he was involved in the Tres de Abril resistance led by Pantaleon Villegas; however, upon the death of the latter on April 8, 1898, he faded out of the scene and supposedly went to San Carlos, Iloilo. Another account mentions Climaco in Toledo on April 11, 1898, where he was captured several Katipuneros headed by Bonifacio Aranas who raided some barrios near Toledo. Climaco’s large house was then turned into a headquarters where a parish priest was asked by the Katipuneros to say mass.
Even with the differing accounts given about Climaco during the Revolution against the Spaniards, what remains clear is that by 1899 upon the coming of another set of foreigners, he was to play a decisive role in the struggle of the Cebuanos against the Americans.
As was already mentioned above, Arcadio Maxilom was a native of Tuburan, a town on the western part of the island of Cebu. He came to Cebu in March of 1898. He was recruited into the Katipunan and was involved with their activities early on.
On April 2, 1898, he was commissioned by Luis Flores as captain to raise the standard of the revolt on the western coast of the island. On April 7, 1898, Maxilom returned to his hometown, Tuburan, in order to establish a stronger ground for Katipunan operations there. With the help of Fausto Tabotabo, who was also a resident of Tuburan, they began to make preparations for battle. At midnight that same night, Maxilom left Tuburan in order to return to Cebu City. However, on his way back to the city, Maxilom heard of news of the gunboat Austria arriving in Cebu and the loss it inflicted upon the revolutionaries. He returned to Tuburan, instead, to organize revolutionary operations there.
On April 16, 1898, a battle occurred in Tuburan between the Spanish troops and Katipuneros. With Maxilom and Tabotabo leading the Katipuneros in Tuburan, they were initially able to answer the shots fired by the Spanish who arrived from a boat. However, upon the arrival of more loyalist troops in another boat, the revolutionaries were unable to hold their positions and thus retreated to the mountains. The loyalist troops looted the town and set fire to the houses before leaving the town. When the residents returned the next day, they found that the battle had left their town in a disastrous state. Equally devastating was the number of lives they lost. There were 45 revolutionaries killed, among them were relatives of Maxilom, seven cousins and his brother, Cesario. After this battle, Maxilom together with his brothers and his men retreated to the mountain of Anijao in Tuburan.
When a Cebuano Katipunero, Jacinto Pacaña, decided to bring together the Katipunero leaders once again in Sudlon, Maxilom was contacted in Tuburan. On May 20, he left Anijao to go to Sudlon. With him were some of his men and his 12-year old son, Emiliano.
Sudlon Mountains, are located in the interior northwest of Cebu. In addition to its strategic position, Sudlon also possessed a productive plateau where the Katipuneros may acquire supplies. While in Sudlon, the Katipuneros busied themselves in fortifying their area especially the possible routes leading to Sudlon. These routes were the hills of Bitland, Lumbang, Budlaan, Alemagahan, Butong, and Ginkiutan.
Late May or early June marked a battle in Ginkituan hill. It was here where Maxilom led a few men to win a battle against some loyalist soldiers who attempted to attack them. Because of his admirable leadership here, he was promoted from captain to major.
From August 28 to September 4, 1898, Maxilom led a force of approximately 300 soldiers. They went through mountain towns reminding residents of their cause. On November 10, 1898, Maxilom led another group of men to Talisay. It was their intention to regain control of the town; however, the Spaniards had already retreated to Cebu City feeling that with the overall pace of the war, they were already on the losing end. When Maxilom and his men arrived in Sudlon after regaining Talisay, he was promoted to Brigadier General by Flores.
When the Americans arrive in the Philippines in May of 1898, Spaniards in Cebu were already beginning to feel that their attempts to hold on to their control over the island was futile. The Katipuneros began operations in retaking the towns of Cebu. They were adhering to decrees given by Aguinaldo asking for the formation of town and provincial governments. By December 1898, the Katipuneros had restored order in the towns of Mandaue, Mabolo, Talamban, Lilioan, Opon, Toledo, Balamban, Asturias, and Tuburan. The only remaining Spanish stronghold was Cebu City.
On December 16, 1898, Maxilom led his men to El Pardo to retake the town. The Spaniards withdrew seeing no reason to defend their town especially with the Treaty of Paris already signed. Upon hearing of Maxilom’s action on December 20, 1898, Flores appointed him as gobernador interno of Cebu province as long as the Spaniards remained in Cebu. Military officers in a meeting that was set on December 22, also named Maxilom as general-in-chief of the army.
On December 24, 1898, the Spaniards left Cebu. On December 30, 1898, in accordance to Aguinaldo’s decree asking for the reorganization of provinces, the election of officials for Provincial Council of Cebu was held. Luis Flores was elected for president, Julio Llorente for vice-president, Arcadio Maxilom for Councilor on Police Matters, Pablo Mejia for Councilor on Fiscal Matters, Miguel Logarta for Councilor on Justice, and Leoncio Alburo as secretary of the Provincial Council.
When the American USS Petrel docked in Cebu on February 21, 1899, these were the men who headed the provincial government. As was already mentioned briefly in the beginning of this paper, when the Americans threatened to bombard Cebu City, these were the men who had to deliberate on the fate of the city.
The choice was between saving Cebu by surrendering it to the Americans or wreaking destruction on the city by resisting the foreigners. Those who opted to surrender were considered as collaborators and those who opted to fight led a resistance that lasted until 1901. This was the division that clearly demarcated the Cebuano leaders at that time. From the former group belonged Luis Flores and Julio Llorente, while from the second group belonged Juan Climaco and Arcadio Maxilom.
As was already mentioned, when the provincial government was established in Cebu, Luis Flores was elected as president. He was deemed to be a good choice for a leader since he was well-respected by the revolutionaries as well as the elites of Cebu. In this manner, he had the qualities of acting as an intermediary between the revolutionaries and the elites. With both revolutionaries and elites vying for the top positions in government, Flores was able to appease both sides by convincing the revolutionaries to hold on to their positions in the revolutionary government and allow the elites to use their knowledge and expertise on political matters.
The lenient manner in which Flores dealt with the revolutionaries and the elite also reflect the manner in which he dealt with the religious personalities in Cebu. An example of this can be seen in the way he dealt with his patron, Bishop Alcocer. As will be remembered, Flores first came to Cebu from Samar because he was a steward of Bishop Alcocer. When the Spaniards withdrew from Cebu in December 1898, Bishop Alcocer was among the few Spaniards who remained. By January 1899, General Vicente Lukban of Samar and Leyte, sent word to Flores to put Alcocer under house arrest. Instead of doing so, Flores aided Alcocer in slipping out of Cebu.
In February 1899, it was Flores who signed the document surrendering Cebu to the Americans. Although he had fought valiantly against the Spaniards in the preceding war, he realized the point posited by the moderates regarding their inability to defend the city against any bombardment. He states:
Sad and painful is the position of this undefended city which is forced to act contrary to its convictions, on which account it declares in the face of the entire world that this occupation is based on no law of the many forming the code of all civilized countries, who did not expect such a scene at the close of the century called the Enlightened. One talks of conquests, of protectorates, of cession by the Spaniards, as if the Archipelago and especially our souls were merchandise to be bartered, when a single on of them is worth more than a thousand worlds though they were made of that metal called vile, perhaps because it fascinates like the eyes of a serpent.
On February 23, the day after Cebu was surrendered to the Americans, Flores convened a meeting of top officials in the provincial government of Cebu. The purpose of the meeting was to decide on the request of the Americans for local officials to continue in office. The main issue that arose was who held legitimacy in the government. Flores and those on his side contended that they had still had authority as a civil government; however Maxilom and those on his side argued that the moment Flores surrendered Cebu to the Americans, the legitimacy was passed on to the military government. What resulted was the creation of two governments: the civil government headed by Flores and Llorente and the military government headed by Climaco and Maxilom.
On April 16, 1899, a popular junta was convened in Cebu for the purpose of electing a new set of provincial officials. With this event, Flores resigned from his position as provincial president. The newly elected officers were Julio Llorente as president, Segundo Singson as vice president, Florencio Noel as councilor of police matters, Miguel Logarta as councilor of justice, Mariano Veloseo as councilor of finance, and Gabino Sepulveda and Juan Climaco as Cebuano representative to Manila.
It is said that it was the Americans were the ones who pressured Flores into retirement. Flores retired to his house on Basco de Garay (presently Juan Luna Street) where he suffered a long illness. He supposedly wanted to take arms in resisting the Americans but due to his ill health, he was unable to do so. He also did not accept any wages from the Americans and kept quiet about his comrades’ activities. He died on May 17, 1899, from a sickness that he contracted while fighting in the hills.
In the scene now emerged Julio Llorente as provincial president. He showed support to the Americans and although the Americans had some reservations about him, they considered him a better alternative than Flores. With Maxilom and Climaco establishing their own government, Llorente now had to fight for the legitimacy of his own government. He attempted to do this by undermining the government established by Maxilom and Climaco.
An example of how Llorente tried to undermine the military government of Maxilom and Climaco was by cutting off their salaries from public funds. In fact, on May 15, 1899, Llorente decreed the abolition of Maxilom’s government and authority over towns.
Llorente’s term as provincial president, however, was only short-lived because upon the outbreak of hostilities between the Americans and the resistance movement on August of 1899, Lt. Col. Thomas Hamer took over as military governor. Llorente was only to relinquish this post with the establishment of civil government in Cebu upon the visit of the Taft Commission on April 17-18, 1901. By this time Llorente was already a member of the Federal Party, which was the party strongly supported by Taft himself.
The Taft Commission announced their appointments for the Cebu provincial government on April 18, 1901. The list of officials were Julio Llorente as governor, Leoncio Alburo as secretary, Lt. Fred S. Young as treasurer, Maj. James E. Case as supervisor, and Miguel Logarta as fiscal.
By August of 1901, Llorente’s provincial government made stringent pacification efforts to put the war between the Americans and insurgents to an end. Townspeople were urged not to show support to the guerillas. Together with the Americans, Llorente established a peace commission that would aid in talks with the guerilla leaders. By December 1901, insurgent leaders had already surrendered and the war was formally put to an end.
On February 3 to 5, 1902, the first election for governorship in Cebu was held. There were two candidates for the governorship. The first was Julio Llorente and the second was Juan Climaco. The result of the elections showed that Climaco won. Llorente was thus succeeded by Climaco as governor of Cebu.
After his term as governor of Cebu, Llorente was appointed as governor of Samar in 1902. In 1903, he was named judge of first instance of the 12th district which included Leyte and Samar. Within a few months, he was transferred to the 4th district which included Pampanga, Tarlac, and Nueva Ecija. This latter position was the position he held for the next ten years.
It is mentioned that Llorente sold all his properties in Cebu and lived in Manila, feeling that he was not given due recognition by his fellow Cebuanos. It was here in Manila where he died a “poor and largely forgotten man” in the 1950s.
Juan Climaco, on the other hand, figured prominently not only in the fight for resistance against the Americans but also in Cebuano politics after his surrender. When the Cebuano leaders became divided in their stand towards the Americans, Climaco sided with Maxilom and took up arms against the Americans.
Before the Americans arrived in Cebu, a meeting was held on February 10, 1899, among the top personalities in Cebu to plan for war against the Americans. This preparation for war was in accordance to instructions sent by Aguinaldo on February 5. In this meeting, Climaco was appointed as “chief-of-staff” in charge of war preparations.
When Flores and Llorente proceeded to establish a civil government in Cebu, Climaco pointed out that upon their surrender to the Americans, authority had passed over to the military head which was in the person of Arcadio Maxilom. Therefore, it was government of Maxilom that must be recognized.
Because Flores and Llorente stubbornly insisted on holding on to the authority that they held, Climaco along with Maxilom established a separate government in Pardo. In an order that he issued on March 29, 1899, Climaco established the revolutionary government outside Cebu City.
By the time the insurgents began to wage war against the Americans in July of 1899, the focal area of the resistance was centered on Cebu’s central zone. Sudlon, which was already a strategic location for the Katipuneros in the previous war with the Spaniards was again the base of resistance since it was here that the insurgent leaders decided to camp. As well as in Pardo, a concentration of guerillas may be found in these areas.
Together with Maxilom, Climaco was to lead the Cebuano resistance against the Americans. From 1899 until their surrender in 1901, Climaco and Maxilom busied themselves with organizing an army. First, they had to organize the army. This proved to be difficult since conflicting interests within the resistance movement could not assure a cohesive force against the Americans. For example, with increasing loss of control over looters and disadvantageous persons, Maxilom had to issue provisions regarding the conduct and proper actions to be taken with regards to such persons. Other examples can be found in guerrillas, such as Francisco Llamas and Potenciano Aliño, who disbanded from Maxilom and Climaco in order to create their own independent armies.
In addition to the lack of dependable men for a cohesive army, Climaco and Maxilom also lacked the funds to keep an army intact. They accepted donations from several townspeople and in another attempt to acquire more funds, they issued taxes.
Another problem that they faced was the lack of arms and ammunitions. As early as April 11, 1899, when Mabini wrote Maxilom and congratulated him on his continued effort for resistance, he also mentioned that the revolutionary government of Aguinaldo was unable to send them arms or forces. Even Vicente Lukban from Samar could only give the Cebuano revolutionary force a meager number of 20 rifles and 4,000 cartridges.
What is clear then is that Climaco and Maxilom had to resort to their own resources when it came to organizing the resistance movement in Cebu. Although they put up a good fight, the resistance movement was clearly on the losing end. By December 1900, Climaco was already an ailing man and was hoping for a political settlement with the Americans. By April 1901, he was in the process of effecting his surrender and was working with Segundo Singson on trying to get Maxilom to surrender as well. On September 26, 1901, Juan Climaco surrendered to the Americans in Carmen.
As was mentioned briefly above, Juan Climaco ran for governor in the first elections for governorship in Cebu. This was in February 1902. Climaco won over Llorente with 249 votes against Llorente’s 122. It was said that there were 35 delegates who could not write but this issue was brushed aside. Nevertheless, Climaco was sworn in as governor on March 3, 1902. Climaco ran again in February 4, 1904 against Alejandro Ruiz and won a second term as governor.
Under his term, Climaco tackled with the problems of the pulahanes, an irregular, half-organized group with mixed political and religious sentiments that emerged in Cebu and was at its peak in 1902-1905. Through continued efforts to suppress this group, their harassment in the towns were put to an end by 1906.
By the next elections for governorship, Climaco had already decided to no longer run for governor because of his poor health. It was the young and talented, Sergio Osmeña, who succeeded him as governor of Cebu. One year after Climaco left the governorship, he died at the age of 47 on July 16, 1907.
If Climaco was able to figure prominently in Cebuano politics even after his participation in the resistance in the Americans, this was not the case with Arcadio Maxilom. Sadly, although among the four personalities discussed, he was the one who fought the longest and hardest, Maxilom would never figure prominently in the Cebuano scene after his surrender.
When the government of Flores and Llorente surrendered Cebu to the Americans, Maxilom was not present because he was in Samar conferring with Vicente Lukban and Ambrosio Moxica in the Leyte-Samar area. When he got hold of what had happened in Cebu, a meeting was held on February 23 to discuss what had transpired. As was already mentioned, what resulted was two fractions with Flores and Llorente on one side and Climaco and Maxilom on another.
When Llorente decreed the abolition of the government being established by Maxilom and Climaco, Maxilom asked for legitimation from Mabini in a letter that he wrote on May 15, 1899. When Mabini replied, he recognized Maxilom as commander of the Cebuano forces and as head of the Cebu provincial government. In addition to this legitimation, Maxilom also asked permission to take over the civil government of Cebu. This permission was granted by Gen. Antonio Luna in a letter dated June 2, 1899. It is clear then that the government established by Maxilom and Climaco were not only in correspondence with the revolutionary government of Aguinaldo in Luzon, it was vested with authority from the latter.
Together with Climaco, Maxilom organized the resistance from Sudlon. They busied themselves with building up an army and resisting the Americans. They urged the townspeople to fight the Americans and to remain faithful to the cause.
On January 8, 1900, the central headquarters in Sudlod fell in the hands of US forces who were helped by Cebuano guides. This was a severe blow to the resistance movement. By January 16, 1900, it became obvious that the Americans had superior arms over the Cebuanos. Maxilom issued a decree asking the insurgents to resort to guerilla tactics. He divided the resistance movement into 6 groups and assigned them to various areas. In addition to this, he also assigned the officers in charge of each group.
Resistance continued to mount between the guerillas and the Americans, however, because of problems within the resistance movement itself, it soon became obvious that they were fighting a losing battle. They had no men and they had no arms. Even if they had the support of a few townspeople, many towns had already pledged allegiance to the Americans. It was only a matter of time before they would surrender.
When Climaco surrendered in September 1901, he was working on helping get Maxilom to surrender as well. A month later, on October 27, 1901, Maxilom surrendered to Lt. John L. Bond in Tuburan. With him were 78 of his men who turned over a total of 29 rifles, 4 cannons, 1 pistol and about 40 bolos.
After his surrender, Maxilom was used by the Americans to get other Visayan insurgent leaders to surrender as well. In a letter to Dionisio Sigobela (Papa Isio) written on January 17, 1902, Maxilom urged the Negrense leader to surrender. He added that the Americans would pay 30 pesos for each rifle and 20 pesos for each revolver turned in.
On March 18, 1902, five months after his surrender, Maxilom was arrested in Tuburan by Lt. McCarthy. The Americans had found nine guns in the nearby mountains and Maxilom was accused of hiding them. Arrested on the same day was his brother, Enemecio. On March 25, Arcadio and Enemecio were on a steam ship bound for Cebu City. Enemecio was said to have become deranged and grabbed a bayonet and attacked his guard. He was shot to death.
Another brother, Samuel, was also arrested on March 23, 1902. While a prisoner, Samuel was reportedly shot to death for having overstepped a demarcation line traced on the floor of his prison.
After his imprisonment, Maxilom returned to his hometown, Tuburan. He attempted to engage in local politics but was never successful. On August 10, 1924, after a long bout with paralysis, Maxilom passed away. His funeral on Setpember 12, 1924 was attended by prominent personalities such as President Emilio Aguinaldo, Mayor Jose Herrero and Venecio de Jesus.
The lives of these four personalities, Luis Flores, Julio Llorente, Juan Climaco, and Arcadio Maxilom are a reflection of the political milieu of Cebu which began from the struggle against the Spaniards in 1898 and culminated in the surrender of the leaders of the resistance movements to the Americans in 1901.
Their story is tainted with resistance and collaboration and although it would be simple to say that the determining factor on who resisted and who collaborated was the socio-economic class that one had, this is not necessarily the case with the four personalities discussed. Of the four, Julio Llorente and Juan Climaco belonged to the upper bracket of Cebuano society. They both came from very rich and prominent families. If one is to follow the line of thinking that collaborators were usually from the upper bracket of society, then both Llorente and Climaco should have been the strongest supporters of the Americans. As was seen, Climaco waged resistance against the Americans and stood staunchly beside Maxilom until it became clear that they were fighting a losing war. Similarly, the idea that those who resisted came from the lower brackets of society is not necessarily the case here as well. It can be seen that Climaco came from a rich family and even Maxilom came from a well-to-do family. Although, Maxilom’s family does not come at par with the riches of the Climacos, Maxilom was certainly not of the lower class.
What, then, could their reasons be for resisting or collaborating? It may be a more complex reason tinged with social, economic, as well as psychological factors. For just as Cebuanos experienced mixed feelings upon seeing the USS Petrel on their harbor, these four personalities may have at some crucial moments asked themselves, “Should I pack up my things and go? Or do I stay and fight?” Their answer to those questions is what made them worthy of a place in history.
source : http://www.skyscrapercity.com/showthread.php?t=392365&highlight=old+cebu+pictures&page=29

rp history gaps

Last week was Portuguese Week in Cebu and the Embassy of Portugal in the Philippines, led by his Excellency João Caetano da Silva, held a lecture and the launching of the book, "The Portuguese Maritime Power, Rights and Enclaves in Asia; The Philippine  Connection," by Prof. Ivo Carnerio de Sousa at the CAFA Theater of the University of San Carlos' Talamban campus attended by many academics, including famous Cebuano historians Dr. Resil Mojares and Dionisio Sy.
What Prof. De Sousa told his audience virtually opened us to a new reality that Portugal was doing its own exploration around these
islands even before — and a lot more after — Magellan came to Cebu.  Prof. De Sousa's book is a must-read for all Filipino historians
because he tells us something that we've never heard or read before. No, sir, he is not trying to rewrite history, rather he is filling
many blanks in Philippine history that we've not encountered in the history books in our schools. What a great revelation!
For instance, the Treaty of Tordesillas on June 7, 1494 virtually divided the unknown world between Spain and Portugal with the
approval of the Holy See. Did you know that Magellan, in a previous expedition, had already come to the Moluccas, just south of Mindanao? In those days, Portugal had something that the Spanish didn't have: cartographic maps of the so-called Spice Islands. Therefore, since he was a Portuguese, it is safe to assume that Magellan used Portuguese cartographic maps during his historic expedition that brought him to Cebu on March 16, 1521.
With the Treaty of Tordesillas, Prof. De Sousa said the Philippine archipelago fell under the jurisdiction of Portugal… but Magellan
made his claim for the King of Spain who paid for his expedition. Thus, in 1750, Spain and Portugal signed the Treaty of Madrid whereby the Portuguese exchanged the Philippines for the South Frontier of Brazil, which gave Portugal control of Rio de la Plata. Again this is something we've never read in our history books. History tells us that Spain sold the Philippines to the United States for a measly sum of $20 million, but we never knew about this exchange deal between Spain and Portugal for Brazil!
Talking about rewriting history, we all know about the claim made by some Butuanons that a place called Mazaua was allegedly the site of the first Holy Mass instead of Limasawa Island off Southern Leyte. Well, Prof. De Sousa has another insight on this, which I'm sure puts an end to this endless debate and enrich our pre-Spanish history. It turned out that the ill-fated Magellan expedition ended Spanish exploration of these islands. But Portuguese navigators like João de Barros, Gaspar Correia, Diogo do Couto, Francisco de Castro and Antonio Galvão have been exploring Mindanao from 1520 to 1565 until the Spaniards resumed its conquest of the Philippines through another expedition led by Miguel Lopez de Legazpi.
Even as early as June 1970, Cebuano historian Dionisio A. Sy already wrote a book entitled "Butuan through the ages" where he already disproved that Mazau or Mazawa was the site of the first Mass because the naval latitude coordinates that Pigafetta used almost matched that of Limasawa in Leyte. Therefore, if Magellan never went to Butuan… who did?
Any of these Portuguese explorers I mentioned went to Mindanao, but the best bet is Antonio Galvao who circumnavigated the whole island. In fact, one Portuguese captain named João de Canha Pinto (who is also mistaken as João de Caminha) went to the island of Sirigao, which could very well be Siargao today, and had a blood compact with the King there.
Ambassador Da Silva gave me two books, "As Filipinas Na Historiograficda Portuguesa Do Seculo XVI" or Philippines in
Portuguese XVIth Century Histobiography, and Discussing the First Portuguese Maps with the Philippines by Ivo Carnerio de Sousa and Jose Manuel Garcia, and in a map made between 1535 and 1538, Butuan is named Butan or Butuão. I'll elaborate on this in our future columns. Spain didn't even know Butuan existed!
Portuguese Week ended with the unveiling of the newly renovated Magellan's Cross, which was a project funded by the Portuguese
Embassy through the Calouste Gulbenkian Foundation in coordination of the Cebu Parks and Playgrounds and the Cebu City Historical and Cultural Commission. Mrs. Therese Gonzalez led the project. It was more than just as simple celebration of Portuguese Week; it was a rekindling of friendship between the two nations as Cebu City Mayor Tomas Osmeña and Vice Mayor Michael Rama both stressed.
More importantly, this week filled the gaps of our history, which was long denied to Filipinos; after all, we were under Spanish rule for more than 400 years. We shall be writing about this in future columns with the hope that the National Historical Institute would put it in our history books.
INSIDE CEBU By Bobit S. Avila
The Philippine Star 06/12/2006

visayans

Who are the Visayans and where do they come
from?
Before 500 AD, there are no known archaeological findings of native Southeast Asian Malay inscriptions. Thus, we have to rely on Chinese documents about Southeast Asia.
Their records tell of five Southeast Asian states sending trade missions to South China between 430 to 473 AD. After that, the one known by its Chinese toponym Kan-t'o-li prevailed over its neighbors. Historian O.W. Wolters believes that this state was established near Palembang, Sumatra in the second century. Trade stopped during the 500's due to civil strife in China, and Kantoli was never heard of again.
Inscriptions in Old Malay appear after 500 AD, notably in Sumatra, Banka Island, Java and the Malay Peninsula. Eight states emerged to resume trade with South China starting 608 AD but by 670 only one remained, Shih-li-fo-shih.
Artifacts dated 775 AD from the Ligor isthmus of the Malay Peninsula, as examined by Southeast Asian history pioneer George Coedus, determined that the state known to the Chinese as Shihlifoshih was the same as Sri Vishaya.
Sri is an Indian honorific placed before the name of people and places. One familiar example of this usage is on the island of Lanka. Thus, the common name of Sri Vishaya was probably just Vishaya.
Now, consider that most Philippine languages do not have the 'v' and 'sh' sounds. These are pronounced as 'b' and 's' respectively. To some, Vishaya might have been known as Bisaya.
Like the Kantoli, Sri Vishaya warred on neighboring states. It was also based in Palembang. It is possible then that this state, which was known to the Arabs as Zapage, was the same entity as the Kantoli.
Sri Vishaya ruled from the Malay Peninsula up to perhaps Western Java at its peak. It had diplomats, traders, sailors, an international seaport, and, according to its own inscriptions, an army of 20,000. As middlemen, they monopolized the highly lucrative Persian trade.
Javanese records tell of raids against Sri Vishaya in 992 AD while the Tamils claim to have sacked Palembang in 1025. The death blow probably came when the Chinese manned their trading ships themselves, doing away with Vishaya middlemen.
Chinese monk I Tsing noted during his travels from 671-695 AD that Sri Vishaya practiced Mahayana Buddhism. If there is a direct link between the Sri Vishaya and the Bisaya of the Philippines, why does the latter show no traces of the Buddhist faith?
Only the Vishaya aristocracy adhered to Mahayana. In spite of Mahayana's headstart, it was Hinayana that had greater success in the Southeast Asian mainland. The rest of Vishaya, probably ninety percent, remained animists. This explains the unencumbered spread of Islam later on. The migration of Visayans from the Malay Archipelago to Visayas in the Philippines must have consisted of animists.
Another author, Kenneth Scott Latourette, notes that the Vishaya established trading outposts in Taiwan. It makes it easy to suppose then that some of them migrated to the Philippines and
settled in what is now the Visayas. So where was their first settlement? Probably in Cebu.
Possibly not Bohol because some native arts there resemble the Bukidnon's in Mindanao. Negros likewise had sizable remnants of the Bukidnons until recently. Panay has a large population of Karay-as and Aklanons who may antedate the Visayans. Among its neighbors, Cebu seems to have had a Visayan identity for the longest time.
Three major ethnic groups call themselves Bisaya and their language Binisaya. They are the Ilongo, Cebuano and Waray. No matter that they speak three separate languages and have three distinct identities, still they are collectively known as Bisaya.
Cebuano may be the purest form of Binisaya. Ilongo root words are mostly Cebuano, with a significant admixture of Tagalog. The Ilongos are also geographically close to the Tagalogs. Waray root words are also mostly Cebuano, with a significant admixture of Bicolano. The Warays are also geographically close to Bicol. In Mindanao, the native forms of Binisaya are dialects of the Cebuano language. Take note though that Cebuano language is a technical term that not all its native speakers are accustomed to.
One hypothesis is that Visayan consciousness and language spread from Cebu. Northwest it mixed with Tagalog, forming Ilongo, and northeast it mixed with Bicol, forming Waray. South to  Mindanao, it retained its Cebuano form.
Alternatively, the northward spread gave birth successively to the Ilongo and Tagalog as well as the Waray and Bicolano languages. This hypothesis is correct only if it can be shown that Cebuano is relatively the oldest of the five languages while Bicolano and Tagalog are the youngest. Note also that Tagalog and Bicolano are intimately related to no other indigenous
language in the Luzon mainland so it is not difficult to trace a Visayan root.
It does not follow that the Sri Vishaya spoke an archaic form of Cebuano. Ilongos, Cebuanos and Warays share the same root and may in fact have descended from the Sri Vishaya, an empire acknowledged today to be the greatest Malayo-Polynesian nation ever. They share equally of this sterling heritage. Ages before Manila imposed its Tagalog language on the Philippines, Visayans already were predominant outside of Luzon. In Samar and the Leytes. In coastal Iloilo, Capiz (where an unusual form of Ilongo, Capisnon, is spoken) and the Negroses. In Southern Masbate, Cebu,Bohol, Siquijor, Camiguin, Misamis, Lanao del Norte, Zamboanga, Agusan, Surigao (where an unusual form of Cebuano, Surigaonon, is spoken), Bukidnon and Davao.
Curiously, the Karay-as and Aklanons of Panay also consider themselves Bisaya. Binisaya is not how they call their languages though. They must be pre-Visayan peoples with their own proud history and traditions who have since coexisted with their Ilongo-Bisaya neighbors.
It is never too late to expand one's knowledge of the past. Embarrassing as it may be to the Manila government that the Bisaya it has tirelessly repressed is indeed descended from the great Sri Vishaya, the pursuit of historical truth justifies itself. If not, then for the sake of our young who can only take so much of self-serving and subjective official Philippine history.
source :
http://www.skyscrapercity.com/showthread.php?t=392365&highlight=old+cebu+pictures&page=351
http://www.asiafinest.com/forum/inde...owtopic=171013

lapulapu

Ferdinand Magellan; Spanish: Fernando or Hernando de Magallanes; Spring 1480–April 27, 1521) was a Portuguese maritime explorer who led the first successful attempt to circumnavigate the Earth. Magellan himself did not complete his final voyage; he was killed during the Battle of Mactan in the Philippines. He did, however, die further west than the Spice Islands, which he had visited on earlier voyages, making him one of the first individuals to cross all the meridians of the globe. He became the first person to lead an expedition sailing westward from Europe to Asia and to cross the Pacific Ocean.
Of the 237 or 270 crew members who set out with Magellan to circumnavigate the globe, only 18 managed to return to Spain and thereby complete the circumnavigation. They were led by Spaniard Juan Sebastián Elcano, who took over command of the expedition after Magellan's death.
Lapulapu is considered one of the greatest figures of ancient Philippine history. Although the first thing that usually comes to mind when the name of Lapulapu is mentioned is the fact that his battle with Magellan led to Magellan's death, Lapulapu is not honored because of that. Rather, he is honored because he was among the first to reject submission to a foreign power even though Raja1 Humabon, ruler of the neighboring island of Cebu, and other chiefs recognized the king of Spain as their sovereign and agreed to pay tribute.
On April 28, 1521, Magellan and some sixty of his men battled with the forces of Lapulapu on the shores of Mactan island. During the battle, Magellan was wounded in the leg. Seeing this, several members of Lapulapu's forces rushed at Magellan and killed him with their spears. With the death of Magellan, the Spaniards retreated to their ships and left. Lapulapu's victory is celebrated annually with a re-enactment of the battle at the site where the original battle is believed to have occurred.
Little is known regarding Lapulapu's life. However, he figures in several legends one of which is the legend of the Origin of the Coconut. Lapulapu also indirectly figures in a 20th-century legend, the legend of the Bow and Arrow.
Lapu-Lapu (Caliph Pulaka) (born 1491, died 1542) is the earliest known Muslim chieftain of Mactan in the Philippines. Known as the first native of the archipelago to have resisted Spanish colonization, he is now regarded as the first National hero of the Philippines.
Statue of Lapu-Lapu on Mactan island, Cebu.On the morning of April 27, 1521, Lapu-Lapu and the men of Mactan, armed with spears and kampilan, faced 49 Spanish soldiers led by Portuguese captain Ferdinand Magellan. In what would later be known as the Battle of Mactan, Magellan and several of his men were killed.
In his honor, the Cebuano people have erected a statue and church in Mactan Island and also renamed the town of Opon in Cebu to Lapu-Lapu City.
This is the site where the annual re-enactment of the battle of Mactan is done. The battle between Lapu-lapu and his men over Magellan's group of which led to Magellan's death and luckily some were able to return to the ship and continued it's expedition.
Near this site you will find the Lapu-lapu's shrine and Magellan's. It's now developed into a beautiful park and it was the first time I saw it since you need to travel an hour from Cebu City to get there

sto. niño

Basilica Minore del Santo Niño de Cebu
All texts sourced from the booklet: The Santo Niño Church and Monastery, An Augustinian Legacy to the Filipino People.
A Brief History
-Formerly called San Agustin Church and Monastery (Note: There is another San Agustin Church in Intramuros, Manila), this church was elevated to the rank of Minor Basilica during the 4th Centennial Celebrations of the Christianization of the Philippines held in Cebu City.
-Three churches have been built before the present one. The first church, by Fr. Diego de Herrera, was made of Nipa and Wood and was burnt down in 1566. The next church, also of light materials, was constructed by Fr. Pedro Torres and also got burnt in 1628. The third church, made of bricks and stones was started by Fr. Juan de Medina. It fell down on 1629.
-On February 29, 1735, Fr. Juan de Albarran started the construction of what would be the present church; hewn stone from Mactan was used. The molave materials were brought from Talisay. The church was finished in 1739.
- The Santo Niño church has all the characteristics of a solid construction that can withstand earthquakes. Fr. Albarran admitted that, during the planning and construction of the church, he had in mind the three principles of sound architecture: utility, durability, beauty.
The Convent
- The present convent was finished around the year 1740. The first floor houses the offices of the Church organizations and the adjacent school; formerly, it also contained the caballeriza. The second floor serves as the living quarters of the Augustinian Community. The finely-carved wooden stairway that leads to the second floor is greatly admired for its artistic value and antiquity; lion carvings adorn its main posts. A huge oil painting that dates back to an anonymous painter of 1868, depicting the saints, martyrs and heroes of the Augustinian Order, presides over the community receiving room.
- The convent has never undergone major renovations. In 1965, on the occasion of the celebration of the Fourth Centennial of the Christianization of the Philippines, it underwent massive repairs, but it was more for the improvement of the facilities of the Augustinian Community.
Architecture of the Church and Monastery
The facade of the church is a blending of Muslim, Romanesque, and Neo-Classical features (Churiguerra style?). It follows the classical pattern and is divided into two levels. Shallow pillasters divide each story into three segments decorated with stone bas-reliefs representing Augustinian saints. The bell tower serves as counterbalance to the opposite end. A triangular pediment crowns the solid, but not massive, facade.
Focus of attention is on the center section. The trefoil arched main entrance is balanced by the side rectangular satued niches. The vertical composition is echoed by the small design on the second level above the cornice, the trefoil arch, the pediment and the side scroll-like ornament, a facade within a facade. A double-edged triangular pediment crowns the facade. Preserved in its pristine stone texture, the facade conveys an air of elegance and simplicity of lines.
Pilgrim Center
- The Pilgrim Center was built in 1995 at the plaza across the Basilica since the church could no longer accomodate the throves of devotees and visitors (an average of almost a thousand per day on normal days) coming from the different parts of the country and even abroad.
- Most masses (weekdays, sundays, and special days) are already held at the Pilgrim Center.
Facade of the Basilica
- Focus of attention is on the center section. The trefoil arched main entrance is balanced by the side rectangular satued niches. The vertical composition is echoed by the small design on the second level above the cornice, the trefoil arch, the pediment and the side scroll-like ornament, a facade within a facade. A double-edged triangular pediment crowns the facade.
Interiors
All texts sourced from the booklet: The Santo Niño Church and Monastery, An Augustinian Legacy to the Filipino People
-In 1773, the interior of the church was painted. The church itself was retouched and reinforced in 1782. In 1886, Fr. Fernando Magaz added two side altars. From 1880 to 1890 fr. Mateo Diaz installed glass windows with iron rails, painted the interior, added four new altars and refurbished the floor with marble at the cost of six thousand pesos. Fr. Valerio Rodrigo brought the chandeliers in the early 20th century. Aside from these embellishments, the church has remained in its original form.
On the occasion of the Fourth Centennial Celebration of the evangelization of the Philippines, renovation was carried out with utmost respect to the old historical structure of the church.
Finely carved stairway leading to the upper cloisters of the Monastery. The stairway's main posts are topped with Chinese Fu-Dogs. The stairway is greatly admired for its antiquity and artistic value.

parian

Parian is one of the oldest and most historic places in the country. It started as a small community of Chinese traders in the sixteenth century, grew into the residential headquarters of the most dynamic entrepreneurs of Cebu and became the genteel district where resided the wealthiest families of the city.
Parian evolved into a distinct settlement around 1590 when Chinese traders and artisans came to reside on the north side of the Spanish settlement of Cebu which Miguel Lopez de Legazpi had founded in 1565. The Spanish settlement was the section of the port area them called ciudad. An estuary (later called Parian estero) flowed on the north side of this settlement and on its opposite bank the Chinese built a community that came to be know as Parian (a word somewhat perplexing etymology but most probably derived from a Mexican word for market place).
Chinese traders participated in the lucrative galleon trade and somehow had to settle down in Cebu. In time, Parian evolved into a market and trading center. Our first first reference to it comes from Pedro Chirino, the famous chronicler who was Superior of the Jesuit residence in Cebu. Chirino recorded that the newly-arrived Jesuits preached in the “Chinese quarter of the city” which had “more than two hundred souls and only one Christian”
The Jesuits opened a free primary school ( the forerunner of the Colegio de San Ildefonso, later Colegio de San Carlos). Here also, the Chinese Christians built a church that was to become one of the most magnificent in the province.
Parian formally existed as a parish from 1614 to 1828. It was also a separate pueblo or municipal unti from 1755 to 1849. These facts indicate that the district had a corporate character vis-à-vis the other districts of the Cebu port area, like the ciudad, San Nicolas and arrabales (suburbs) as the Ermita-Lutao area.
Through the seventeenth and eighteenth centuries, Parian changed its identity into a district of mestizo-sangleyes (Chinese mestizos). Then during the nineteenth century, the Chinese mestizos of Parian were the most active entrepreneurs of Agriculture and agents of commerce.
The rise to prosperity of the Chinese mestizos was displayed in their lifestyle. The large canteria y teja (stone and tile) residences in Parian served as headquarters in the management of their agricultural estates. Their children were trained in business and the social graces, went to San Carlos or Santo Tomas for their studies.
At the turn of the present century, Parian was the residential area of the city’s wealthiest families. The district had a large concentration of stone and wood housed and was a center of the social life of the Buena sociedad cebuana.
The physical boundaries of Parian have fluctuated in its know history. There was a time when its parochial limits stretched as far as north Talamban. And there were times when it was merely a barrio of several blocks. Through all this time, Pairan gravitated around a center constituted of the small, triangular Parian Plaza and adjoining it was the Parian church. In the succeeding years, this area remained a public place for it was variously the site of a schoolhouses, a firehouse and a local library.
The Parian of Cebu is one of several parian in the Philippines. And, in sense, parian itself is merely a touchstone for those old places out of which our collective life was shaped.
The Abolition of the Parian Parish
One hundred fifty-one years ago this January, the town and parish of Parian were finally abolished by order of the governor-general, culminating a controversy that lasted 30 years. The parish’s troubles began in 1828 when the bishop of Cebu first ordered its abolition. That same year, the political administration in Cebu entered the fray by questioning the town’s jurisdiction over the barrio of Zamboanguillo. Numerous representations with Manila’s ecclesiastical and political authorities ensued between 1832 and 1850 to no avail.
The real reason behind the town’s troubles may have been the growing commercial and agricultural success and clout of the town’s Chinese mestizos that threatened the economic position of the Spaniards and the Augustinian friars, whose Hacienda de Banilad was within the parish’s jurisdiction.
Parian began on October 22, 1614, as a parish for Christian Chinese and native Filipinos, separated from the formal city or Ciudad that was reserved for the Spanish. Its population of 100 in 1744 had grown to 2,500 by the 1840s, owing to the economic prominence of its residents.
A church that rivaled the decaying Cebu Cathedral indicated this success. Unfortunately, it too became a casualty to the controversy, having been ignominiously torn block by block in 1878-1879. Today, only an old sign beside a wooden chapel marks the spot where the church, testament to the town’s prosperity, used to be.