Jennifer Hallock – Page 12 – Jennifer Hallock

The Pulahan War, Part I

[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?

Sugar-Sun-series-Philippines-Visayas-map — Most of the Sugar Sun series takes place in the Visayan Islands in the central and southern Philippines.

The Pulahans

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 pounds 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).

abaca rope making manila for Jennifer Hallock Sugar Sun series — Making abaca (Manila hemp) rope in the street in Tondo, Manila. Photo courtesy of the Philippine Photographs Digital Archive.

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.

Carabao photograph from the Philippine Photographs Digital Archive at the University of Michigan Special Collections Library

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.

Gilded-Age-Medicine-banner-Heroin-Bayer — Read more about the birth of scientific medicine at the turn of the century.

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.

Ablen Faustino Pulahan pope for Jennifer Hallock Sugar Moon — Pope Ablen Faustino, leader of the Pulahans in Samar.

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.

Anting Pulahan amulets for Jennifer Hallock Sugar Moon — From the Aswang Project description of anting-anting.

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 establish 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.]

Writing Della: A Peek inside Deaf Education in the Gilded Age

Writing is always a risk. People say to “write what you know,” which is safe advice to be sure, but fiction will inevitably push these boundaries. For me, the history is what I know, so the history is where I start. But sometimes plot bunnies lead me down dangerous plot burrows.

A few years ago, I was trying to find an American source to describe the entrance into Manila Bay via steamer ship. One of the best I found was written by a traveler named Annabelle Kent:

…we were hardly outside the harbor before it became very rough, the flying spray beat against the saloon windows, and it was necessary for our chairs to be lashed to the rail. I am never sea-sick, but once ensconced in my steamer chair, it seemed best to stay there, and it really was a delight to sit there snugly wrapped up from the flying spray and watch the huge waves thundering around our little boat, which rode them like a bird….Before [landing] I had gone down to the cabin to do the repacking for my sick roommate and myself. This was no joke; with the trunks sliding around with every movement of the ship, I had to dodge the one while I held on to the other and crammed things into it.…

— Round the World in Silence

Wow, now that’s evocative writing. Why was Ms. Kent so impervious to seasickness, I wondered? I went back to the beginning of the book to read this: “I would like to show others, as well as my deaf brethren and sisters, how much pleasure and profit one can get through travel not only in Europe, but the Orient. I am not merely hard of hearing, but entirely deaf.”

What is the connection between deafness and intrepid water travel? Apparently, those with a damaged vestibular system are far less likely to be seasick:

The US Navy ran an experiment in the 1960′s where they put a few Deaf men…in a window-less galley of a ship in the middle of a horrendous storm off of Newfoundland. As the ship tossed, the Deaf men sat at a table and played cards. Meanwhile, every Naval scientist became seasick.

There is a nice sort of justice there. As I read more of Ms. Kent’s book, I learned how she circumnavigated the globe—part of the time with friends, but mostly with complete strangers, all without a sign language interpreter. One of the most adventurous women of her era, Ms. Kent was perfect material for a romance heroine!

Gibson girls gone wild by Jennifer Hallock author of Sugar Sun steamy historical romance series. Serious history. Serious sex. Happily ever after. — Heroines, heroines, everywhere! Gibson girls gone wild from the Gilded Age. From left to right: the cover of Mary H. Fee’s memoir (from the New York Society Library); a portrait of Annabelle Kent in China (from her book Round the World in Silence); the legacy of Rebecca Parish as seen through a nurses’ basketball team for the Mary Johnston Hospital in 1909 (print for sale on eBay); and the classic Gibson girl image on a music score (courtesy of the Library of Congress).

But, wait. Hold on. What do I know about deafness and Deaf Culture? Watching movies doesn’t count because they are so often written by the hearing. As blogger Charlie Swinbourne wrote about deafness in the movies:

On one hand, it’s exciting to see characters like yourself represented on screen. On the other hand, you get the FEAR.

Fear of what? Well, of the deaf character being hard to understand (especially if they’re being played by an inexperienced signer), or of their presence in the story being insubstantial and throwaway.

Worst of all, you get the fear of their appearance on screen being unrealistic, making it hard to believe in, and enjoy the story.

Swinbourne proceeds to list the top ten errors from real films. Some of the errors are obvious: a person cannot lipread when he or she is turned away from the speaker, or while sitting in the dark, or at night, and so on. And, yet, these things happen in movies all the time. If I have managed to avoid any of these pitfalls (eh…I did okay, not perfectly, but more on that later), it was because of Mr. Swinbourne’s blog, The Limping Chicken, and other sources. (Also, see his own films here.)

Could a deaf writer have written my character, Della Berget, better than me? Yes, no doubt. Are there better books out there about Deaf Culture? Uh, like every one written by someone hard of hearing. But the story of Hotel Oriente was grounded in history, and that is my comparative advantage. I decided to take a risk and write Della as best I could. Of course, this meant research.

I found out some interesting aspects of deaf education at the beginning of the 20th century:

The federally-chartered university for the hard of hearing, Gallaudet, known today for proudly teaching in two languages (American Sign Language and spoken English) was forced by Congress to teach only the “Oral Method” of communication throughout the late nineteenth and early twentieth century. “Oralism” meant lipreading/speechreading paired with speaking. So, if you were wondering why my heroine Della does not use ASL, it is because the “experts” of her age felt it was the duty of those hard of hearing to assimilate to the hearing world, rather than acknowledging the value of their own vibrant culture. An 1880 conference of these “experts” in Milan even tried to ban “manualism,” or sign language! Though that law was not binding, it guided Congress. Even prominent hearing folks like Alexander Graham Bell got involved. (He wanted Gallaudet to stop hiring deaf teachers, whom he felt would emphasize sign language.)

Gallaudet University in Hotel Oriente by Jennifer Hallock — An early photo of what would become Gallaudet University, featuring College Hall, Chapel Hall, and Fowler Hall.

The emphasis on speechreading began with an incredibly patronizing idea: that all Deaf secretly wish to hear. This is not true. Limping Chicken blogger Toby Burton puts it best: “If you were to offer me a pill that would grant me [hearing], I’d be offended. Would you say to a woman,‘Take a pill and become a man, you might have more opportunities’? Of course not.” A story from Annabelle Kent’s 1911 book shows the time-tested nature of this truth: “…there happened to be a young man in the party who was totally blind. I was full of sympathy for him, but he, instead of feeling regret, thought the sympathy should be bestowed on me since I was deaf instead of blind.” You know the adage about making assumptions.
Gallaudet began accepting women in 1887, but they were not treated equally. In fact, the school newspaper describes a harrowing welcome for some of them: “all the [male] students would line up in rows and thus compel them to run a daily gauntlet of masculine curiosity.” Gee, that’s fun. And because women could not attend clubs and society meetings without a chaperone, they could never assume the highest positions of leadership. For example, even though women were influential in starting the school newspaper, the Buff and Blue, a young man would always be chosen for editor-in-chief because he could make the meetings without fail. This inequity is one of the reasons why my heroine, Della, an aspiring journalist, will leave college early to accompany her congressman grandfather to the Philippines: she is hoping to find fresh opportunities on the new American frontier.

Buff and Blue in Hotel Oriente by Jennifer Hallock — The masthead of one of the last issues of the Buff and Blue that Della Berget might have contributed to. Notice the women bolstering up the editorial board.

And yet Gallaudet may have been more expensive back then. The 1900 tuition was $250, which in terms of 2016 commodity value is $19500—not so far off the current tuition of $19,852 for an undergraduate student, including a health insurance fee. But, when you consider the value of $250 as a proportion of someone’s income in 2016, it is the equivalent of $52,800—more than twice the current fee. (All inflation calculations are courtesy of Measuring Worth.)

Because she has to, Della reads lips. Unlike some of the movies Swinbourne skewers, she does not do it from too far away (though I stretch her abilities a little in the Clarke’s cafe scene), nor does she do it in the dark (though in one scene, only the couple’s faces are illuminated). She can read some people better than others, which my research suggests is common. (And guess what? The easiest person for her to read is our hero, Moss. But, duh, romance.) She cannot read anyone with a mustache, which hides the lips—also a note from my research. And she prefers full sentences to fragments. Why? Because only about 30% of speech is readable, according to Albany Jacobson Eckert. That means context is everything, especially when dealing with commonly confused words—which are different pairings than a hearing person would confuse. A few times in Hotel Oriente, I let Della make mistakes, get frustrated, and develop a headache because speechreading is really, really hard work. Is she still maybe a little too good at it at times? Probably. But I did take hope from Dr. Neil Bauman‘s remarks that while only 23% of hard-of-hearing people become effective speechreaders, women tend to be more effective than men. Also, nonverbal cues are important, as are vibrations and light.
Like many in her generation, Della lost her hearing to meningitis—but she was lucky she was born when was and not twenty years earlier when pre-modern medicine might have killed her. She was sick after age three and a half—the time at which most sounds have been learned and can be mimicked, according to Dennis C. Tanner—which would have made her a good candidate for oralism. However, there are still distortions in her pronunciation and tone, which Moss does notice. After he notices, though, I write her speech without accent because that is a better reflection of her intention and the story. I assume that the reader knows her speech is not perfect, and that is no reflection on her intelligence or eloquence.

All this being said, I am guilty of #5 on Swinbourne’s list: letting her fall in love with the first person who shows a serious interest. (Della does reference another gentleman back in Washington, before her trip to Manila. And Della and Moss’s quick courtship is really a function of the time period, when women were less experienced than their male counterparts. And romance genre conventions. But, yeah, sorry. Mea culpa.) There is probably so much more I missed, too, and I apologize.

I did try to soften Della a little bit with a few flaws, thanks to Swinbourne’s blog, but she still is significantly more sympathetic than everyone else—even the hero, maybe. Della’s grandfather is not a good man, but he is the one who paid for her education—so that relationship is complex. Della’s feelings toward him are understandably ambivalent and somewhat Machiavellian: if he is using her as a political pawn, she is using him right back to get to Manila.

Since there are no other deaf people that Della knows in her corner of Manila, there is no real treatment of Deaf Culture and its rewards, nor would I be the best person to translate these ideas to the page. Still, I would consider Hotel Oriente a form of cross-cultural romance, like my other books. ‘Cause that’s my jam.

[Edited on October 21, 2017: Comments have been turned off due to spamming by bots. If you would like to make a remark of substance, you can find my link to this post on Facebook and comment there. Thank you.

Sugar Sun series location #12: Benguet Road

Far-Eastern-Economic-Review-Baguio-Simla-Philippines — “Baguio, the Simla of the Philippine Islands,” touts the *Far Eastern Review* of June 1911. Image courtesy of the Miguel de Benavides Library of the University of Santo Tomas, in case you couldn’t tell by the way it was watermarked across the front.

The opening scenes of Channel 4’s Indian Summers shows British families making the journey up the foothills of the Himalayas to Shimla, the Crown’s summer capital. There they will relax in the temperate climate: “dance and forget,” as one Indian observer says. “A hotbed of political, social and romantic intrigue set amid rolling hills,” the Guardian wrote, “no place encapsulates the global ambitions as well as the parochial desires of the Raj better than Shimla.”

The Americans may have been late to the Great Game, but they would still have time to fashion their own Shimla in the Philippines. It was not until five years into American rule—on June 1, 1903—that the Philippine Commission officially designed Baguio as the Summer Capital of the Philippines. But the site had been chosen years before as a way to escape the heat of Manila:

There are hotter places than the lowlands of the Philippines—hotter places than Manila—but there is none where there is such a never-ending, boundless continuity of heat, day in and day out, week after week, month after month, throughout the whole cycle of the year—none so insidiously saps the vitality and relaxes the springs of energy native to men from colder climates.

Major L. W. V. Kennon, Tenth Infantry

Nestled in the Cordillera Mountain Range, this outpost offered “rolling, turf-covered hills, studded thick with fragrant pines, and swept by all the breezes.” The Americans now had a chance to create a town from scratch, one that represented everything they thought they were in the Philippines to provide: an orderly, beautiful center of transparent governance and intellectual inquiry. Yes, American colonial officials took their “City on a Hill” idealism seriously. The only problem was they did not have a way to get up the Hill. (Well, okay, that was not the only problem with their imperialist mentality, but it is the one we will deal with here.)

The Yanks envisioned a railroad up the mountainside to Baguio, but they had to settle for a wagon road along the Bued River Canyon. This “simple” trail cost enough to build that by 1906 there was no money left to build a railroad—or to fully develop the city of Baguio itself. And though it was just meant to be a temporary passage, Kennon Road (Route 56), named after the American engineer in charge of the project, still exists. It is the shortest route to Baguio, and one of the most dangerous roads in the Philippines.

Benguet Road for Jennifer Hallock Sugar Moon — Rockwork on the first big cliff above Camp 1 in 1901.

The danger is what made construction so expensive in the first place. Initial work began in January 1901 on a cliff above what would become Camp 1. Workers needed to first climb up to dangerous heights, then set dynamite charges, and finally get to safety before the charges blew. Some workers were a little reluctant to scale the cliffs in the first place, and they had to be shamed into it:

On reaching the 50-foot ladder, the men had categorically refused to ascend, proving equally deaf to threats or appeals, and had only done so after the disgusted foreman had ordered his wife to mount: “She did so and the whole party, following her, moved on its way.”

Quoted in Greg Bankoff’s “‘These Brothers of Ours’: Poblete’s Obreros and the Road to Baguio 1903-1905”

And if the working conditions did not kill you, the other workers might: “a timekeeper was attacked with bolos…and several horses were mutilated by the same means.” Having started construction in the midst of a fierce guerrilla war, recruitment was an even bigger challenge than cutting down cliffs.

The original workforce was made of impressed Igorot tribesmen, considered to be “a vastly superior animal” who could be trusted “without the necessity of a white foreman to watch him,” according to one of the American engineers. (Even when trying to pay compliments, the Yanks could not help but be paternalistic and racist.) The Americans disparaged the Spanish-style corvée method—after they had already used it to construct over 1,000 miles of roads in the islands—because they felt the need to “raise” the Filipino by offering “fair wages, training, and education.” (Despite their grand talk, they did also try convict labor. But shackled prisoners were not great choices for cliff work. Moreover, the men were a flight risk.)The result was initially almost no workers at all. By January 1903, at the time of the official designation of Baguio as the summer capital, there were only two to four men at work on the road each day. Something had to be done. The Americans started hiring whomever they could get: Native Americans, Hawaiians, Mexicans, Peruvians, Chileans, Indians, Chinese, Japanese, Russians, Germans, Irish, English, French, Swedes, Spaniards, and all the peoples of the northern Philippines, from Ilocanos to Visayans.

The most problematic were the Tagalogs, according to Kennon. But he really meant one particular Tagalog: a labor recruiter named Pascual Poblete. At the center of the Kennon-Poblete controversy is the American definition of what constitutes “fair wages.” Poblete had recruited hundreds of workers with talk of one to two dollars gold a day, as long as the Filipino did the same amount of work as an American laborer. This may have been a possible negotiation point, but the starting rate for Filipinos workers was twenty-five cents gold—a quarter to an eighth what these men had been led to expect, and an eighth of an unskilled American’s salary. When they got to Twin Peaks, they found out the truth about “fair wages.” And they walked out.

Poblete riots Benguet road construction for Jennifer Hallock Sugar Moon — Though the Poblete worker walk-out was a cause célebre in Manila, it was only mentioned once in the New York Times. Note that despite the *Times*‘s claim that Chinese were the best workers, 500 to 1000 were let go for being “difficult to manage,” according to scholar Greg Bankoff.

As the disappointed laborers made their way home, they met other Poblete-recruited workers heading out to Benguet. These latter men heard tales of abuse and maltreatment by Americans—not all of which seems possible given the short tenure of their employ—and a crowd of angry workers flooded back to Manila to rally around their recruiter. Poblete, who also happened to own the nationalist newspaper, El Grito del Pueblo, wasted no time in embarrassing the new civil administration under Governor Taft. His most hated targets, though, were the Filipino collaborators in the Philippine Commission and the members of the Partido Federal who were advocating for US statehood. This labor event became a rallying cry for all those who saw the Americanistas as “los mismos perros con distintos collares,” or “the same dogs with different collars.”

The men who stayed in camp to work were divided into three groups for bunking and eating: Americans (including all Europeans and Africans), “Orientals” (Chinese, Japanese, and Indians), and Natives (Filipinos). Americans were paid the most and ate the best:The Americans did try to help out their Filipino workers keep their “fair wages” by not allowing labor agents and patrons to siphon twenty percent off the top in kickbacks. Any foremen taking money from their crews in such an arrangement would be dismissed. One white foreman was sentenced to six months in Bilibid Prison for this kind of graft. Eventually, workers would be encouraged to bring their families up to the road as a way of keeping the men happy and tranquil. There were bands who played during work hours so the men could let “the dirt fly in time to the music.” And there were dances, saloons, and even a cockpit.

By October 1903, there were twenty thousand men at work on the Benguet Road, just under half of whom were Filipinos. A large number of these were folks from northern Luzon, particularly Ilocanos. Despite the full complement of workers, though, most experts predicted that it would still take at least three years to build the road. They did not count on Kennon’s eagerness to win a bet. Someone wagered him that the road would not be passable by January 1905, so on the 29^th of that month, Major Kennon drove his calesa from Camp 4 into Baguio—along the most difficult and dangerous stretch of the route, a portion known as the Zig-Zag. Though the road was not quite finished, it would only take another year and a half Kennon handed it over to the Philippine Commission to administer in November 1906.

Traffic on the road was mostly mule teams and ox carts from 1906 to 1909, when Stanley Steamer cars were introduced. The next year, they brought in De Dion-Bouton petrol buses, with the world’s first 70 horsepower, 8-cylinder engines. A ride on these Benguet Auto Line buses was included in a railroad ticket from Manila, which cost P27 per person (about $365 in 2016 dollars) for a first-class fare, and P23 ($311 now) for second class.

Benguet road transportation for Jennifer Hallock Sugar Moon — The first petrol buses heading up the Benguet Road. Photos courtesy of the American Historical Collection at Ateneo de Manila, reprinted at the Surrey Vintage Vehicle Society.

That’s steep compared to the $15 bus fare today, but even a $300 ticket would not make up for the cost of building the road itself: P3,923,694. That equals $1.9 million in (gold) 1905 dollars, and $53 million in 2016 dollars. The cost breaks down to P147,895 per mile, or $2 million per mile in today’s terms. Before you call the road a boondoggle, though, know that $2 million a mile is about right for a new 2-lane undivided road in rural areas, according to the American Road and Transportation Builders Association. (Admittedly, they are talking about a paved road that is not regularly washed out by flooding, but who’s quibbling?)

Baguio lost its accreditation as summer capital in 1913, but that did not stop Americans from playing there. One regular use was by the Thomasite teachers, who developed a Vacation Assembly Camp. (Stay tuned for an upcoming post on that.) Moreover, the first Episcopal bishop of the Philippines, Charles Henry Brent, build his school for American children in Baguio, the first of what is today three international school branches, including Manila and Subic. Not only did I work in the Manila branch of Brent School, but the founder’s son of my current school worked at the original in Baguio. And, in my upcoming book, Sugar Moon, the story will begin with the Benguet road construction and end with Teacher’s Camp.

Once you get there, it’s beautiful. Just don’t look down.

[Featured image courtesy of the Philippine Photographs Digital Archive at the University of Michigan Ann Arbor.]

Baseball in the Philippines

Baseball arrived in the Philippines with Commodore George Dewey in May 1898. After sinking the Spanish fleet in Manila Bay and taking over Cavite Naval Base, the Olympia‘s team, the Diamond Diggers, played the first Army-Navy game on Philippine soil. I could not find out who won.

The 1899 Philippine Islands baseball championship cup.

Though basketball proved a more popular sport amongst Filipinos in the long term, baseball is a fitting metaphor for the entire American occupation.

American justifications for imperialism were racist right out of the gate. The Yanks claimed to be “benevolently assimilating” the Filipinos, and assimilation included sport. General Franklin Bell (of reconcentrado fame) claimed that “baseball had done more to civilize Filipinos than anything else,” and the Manila Times called it a “regenerating influence, or power for good” (quoted in Gems 112).

Colonial racism was not limited to Filipinos, either. The Americans mistreated their own, including the 24th and 25th Infantries, both African American regiments. Jim Crow America came to Manila, including all-white barber shops and all-white baseball leagues. The 25th—who played for “Money, marbles, or chalk, money preferred”—got a small bit of revenge by winning the island championships for four years in a row.

25th Infantry baseball team in 1916 — The 25th Infantry baseball team, pictured here in 1916. I could not find one from earlier years.

Baseball was a part of the Thomasite educational program from the beginning. The teachers hoped that it would replace cockfighting, though that goal ultimately proved too ambitious. Still, baseball did catch on. One Thomasite reported: “We first got hold of the Jolo boys through baseball” (quoted in Elias 44). Because English was the language of the diamond, it was seen as a way to advance a holistic curriculum. According to public health commissioner, Victor Heiser:

…a group of yelling Igorots (mountain tribespeople) had been seen playing baseball in a remote clearing. The catcher wore only a G-string and mask, and the runner on first started for second amid cries of: “Slide, you son of a bitch, slide!”

Girls playing baseball in the first decade of the twentieth century.

This was all military policy, when you get down to it. Remember that public schools were started because “no measure would so quickly promote the pacification of the islands,” according to the colonial government’s 1903 Census. In other words, Americans wanted to rule with books, not Krags. This is called civic action—or, as it was known in the Philippines, attraction. (And it is better than drones, but if those are your two choices please re-examine all your assumptions.) Baseball was a “weapon” in the search for peace. The Los Angeles Times claimed that “The American athletes will teach them that the bat is more powerful than the bolo” (quoted in Franks 17).

Igorot baseball in the Philippines — An Igorot baseball team, as photographed by Philippine Commissioner Dean C. Worcester at National Geographic. (Do note that Worcester’s treatment of the mountaineers was racist, patronizing, and ultimately corrupt. That will need to be a whole new post.)

Baseball may have provided a romantic substitution as well. The indigenous tradition of the Cordillera mountaineers (often called Igorots) suggested that a prospective groom could impress his bride’s family with a “scalp of their bitterest enemy,” according to American sportswriter Ernie Harwell. Conveniently, baseball provided an alternative: home runs: “Americans, acting as muscle-bound cupids, often played simple grounders and easy outs into home runs so their Filipino friends could escape bachelorhood” (quoted in Elias 45). (In Sugar Moon, Ben Potter needs eight runs in a pick-up baseball game to earn Allegra’s hand, but no one takes it easy on him.)

Though Allegra was not much of a player herself, girls could and did play the game. This followed the Thomasite emphasis on coeducation, maybe the best thing the Americans brought to the Philippines. Both boys and girls still play to great success in the Philippines. Youth league world championships often feature Filipino teams as the representative champions of Asia, and sometimes they win the whole darned thing:

Softball world champion team from Manila — The 2012 Big League Softball World Series Champions, Team Philippines.

Sugar Sun series location #11: Manila Port

Have you heard romantic stories of evenings strolling on the Luneta, once upon a time? Or racing along the Malecón? Did you wonder where these entertainments took place? Maybe all you know is the enormous port that eats up Manila’s shoreline. If you look at the 1902 map above, though, you will see that port is not there. Not yet.

North shore of the Pasig River. Photograph in the public domain and archived with the University of Michigan, Philippine Photographs Digital Archive.

Before 1908, a visitor’s steamship would anchor two miles offshore in the rough seas of Manila Bay. The passenger would transfer to a lighter, known as a casco, and ride with their luggage into the city this way:

[Della’s boat] pulled past a large fort flying the American flag and headed into the mouth of the Pasig, a river as wide as the Potomac but ten times as crowded. Bossy American steamers, lighters heavy with food and livestock, outrigger fishing boats, and single-man canoes fought upstream for a space at the north-side dock. Her boat won a place and tied up in front of a huge warehouse marked Produce Depot.

— Hotel Oriente

This original port was on the north shore of the Pasig: in front of the San Nicolas fire station and across the river from Fort Santiago. The Yankees did not like this lighter system, though, because they thought it was dangerous and inefficient. Something had to be done, they said. Hence, one of the first major infrastructure projects of the new century was born. (The other from this time was the Benguet Road to Baguio.)

Between 1903 and 1908, the Americans would add 200 acres to the shoreline through land reclamation. The breakwater was expanded, and numbered piers lined the bay.

It was supposed to cost $2.15 million, and certainly no more than $3 million, but—as with all infrastructure boondoggles—it ran to $4 million before the construction was over. (That is $108.4 million in 2016 dollars.) Compared to Boston’s $24.3 billion for the Big Dig (a highway and tunnel project), you still might say that Manila port was a bargain. But before you believe this an example of American largesse, remember that all expenses of the Philippine Commission were paid from local tax revenues.

Moreover, the real cost would be paid by the Filipino families who used to enjoy a safe, leisurely promenade on the beach. At what expense, progress?

(This post was originally published on the outstanding website, Filipinas Nostalgia, where I will be a guest contributor. Photographs from the Philippine Photographs Digital Archive at the University of Michigan Ann Arbor.)