Tuy, Batangas: Historical Data Part Part III - Batangas History, Culture and Folklore Tuy, Batangas: Historical Data Part Part III - Batangas History, Culture and Folklore

Tuy, Batangas: Historical Data Part Part III

Historical Data graphic
Historical data from the National Library of the Philippines.



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On January 31, 1945, the Americans landed at Nasugbu, forced the Japanese soldiers stationed here to retreat to the Aga sector (between Batangas and Cavite). They left the place without destroying and buildings or killing anyone in the community. In their hasty retreat, they left behind many carts, carromatas, cows, horses and furniture.

Because of the fighting in the Aga sector, many Japanese soldiers were killed and others escaped and roamed in the vicinity of Mt. Batulao. There, stragglers were killed by the guerrilla forces in conjunction of the American liberation forces.

After World War II

After four years of strife under the Japanese regime, the Philippines was once more liberated by the Americans. They liberated these parts when they landed in Nasugbu on January 31, 1945 without any damage to life or property.

During this period, Mr. Vicente Calingasan, who was then the appointed Mayor of the Japanese government, was again appointed to hold the helm of the government of this town.

Schools were reopened by the officials concerned and because of the lack of qualified teachers, many high school graduates were allowed to teach.

Much damage was done to sugarcane during the war years. There was no export and many planters allowed their canes to rot. They preferred to plant other staple crops like rice and corn. So, the first years of liberation saw very little sugar planted.

The Philippines was granted her independence on July 4, 1946. Mr. Vicente Calingasan resigned and Mr. Felix Almanzar was appointed to take his place. By this time, as was true throughout the whole country, the people were beginning to rehabilitate themselves. More canes were planted and everything began to take on the pre-war level. More classes were organized for so many children were kept from school during the war years.

It was about this time that the first high school under the management of the Augustinian sisters, with the help of [the] local parish priest, was established. Thus, the Lady of Peace Academy came into existence during the school year 1948-1949.

In November 1949, the first local election after the liberation was held. Mr. Feliz Almanzar and Mr. Tirso Cruz were the contending candidates for mayorship. Mr. Almanzar was declared elected but Mr. Cruz protested his election. After several

[p. 6]

hearings of the case, Mr. Cruz finally won over Mr. Almanzar, so he took over and held the position until the term of office expired on December 31, 1951.

In 1949, the Puericulture Center Building was built during the incumbency of Mayor Cruz. It had been functioning before the war, although there was no building, but was cut off during the war. When the building was built, it began to function again with the help of the Tuy Women’s Club, with Mrs. Remedios G. Calingasan and Mrs. Rosario C. Sale later on as President. It was during Mrs. Sale’s term that the local women’s club became more active and the center has been in operation continuously. She is still holding that position at present.

It was also about this time that dissident factors seemed to be rampant in the immediate vicinity of Tuy, that on November 15, 1950, the then-incumbent Chief of Police Daniel Sangalang lost his life in a clash with them. Later, on Jan. 11, 1951, two policemen, Francisco Gomez and Epifanio Blancaflor, lost their lives in [the] line of duty when the Municipal Building Mayor Cruz’s and former Mayor Vicente Calingasan’s houses were attacked by the dissidents once more. Another policeman, Daniel Martinez, was also wounded.

When night came during this time, the residents of Tuy were filled with terror. Fear of further attacks were always in their minds. To protect them, a detachment of soldiers of the Receno Company, 21st BCT was stationed here, and temporary barracks were built in the place.

The second local election was held on the first Tuesday of November, 1951, with Mr. Pedro Macalalad, Miss Filomena Avena and Mr. Roberto Manansala running for Mayor. [The] Election was held without any mishap and Mr. Pedro C. Macalalad won over his opponents with an overwhelming majority.

During the school year 1951-1952, the Purok System was introduced and through the efforts of the teachers, with the help of the townspeople, it has done something for the improvement of the community. The school and the community were brought closer together and a community school council was organized with Mr. Venancio Daan as Chairman.

Planters by this time increased the planting of more and more sugarcane almost to the exclusion of other secondary crops.

[p. 7]

Through the efforts of our parish priest, Reverend Father Miguel de Leon, the parish church destroyed during the First World War will be reconstructed. As of today, the construction has begun.

Destruction of Lives, Properties and Institutions

A. Period from 1896-1900

From the time immemorial to the Spanish regime in the Philippines, the Filipinos had little participation in the government. The Filipinos suffered greatly during the Spanish rule from heavy taxation, unjust treatment by the Spanish officials and persecution of many Filipinos.

The period from 1896-1900 sparked the political, economic and religious struggles of the Filipinos against Spain. The Filipinos, in their struggles for freedom, lost many lives, properties and institutions.

The town of Tuy suffered greatly during this period. When the Spaniards, who were known at the time as “Casadores” to the natives, invaded this town, which was first a barrio of Balayan, the first battle was fought in the barrio of Mataywanac now also called Mataywanac. In this barrio, many lives were lost, especially among women and children. The natives of Tuy had a very strong force that the Casadores were not able to overcome the resistance. Because of this strong resistance, when the Spaniards retreated, in vengeance, they burned all the houses and destroyed the bridge found in the northern part of the poblacion. The Spaniards proceeded to the poblacion. When they reached the poblacion and found no people, they burned all the houses, the government building and the church. In view of this, the people then went to Balayan and for [the] meantime, the town of Tuy remained unsettled.

B. The Period from 1941-1945

This period was the time of sickness and grief on the lives of not only the Filipinos but also of other people of the world. This was a period of global war. The nations which took part in this global war were very much affected by the great conflict. Thousands and thousands of lives were lost in the battlefields. Thousands and thousands died from bombs, famine, sickness and torture from the enemies. Millions and millions in worth of properties were destroyed and many industries were paralyzed.

Tuy did not suffer much in the conflict. The destruction of lives and properties in this municipality was not so great as the other towns in the province and other places.

[p. 8]

The Japanese stay in this municipality saw the following destructions:

1. When the Japanese soldiers occupied Tuy, the people’s crops like rice, corn, and other food stuff plantations were destroyed and cotton was planted.
2. Government properties like desks, tables, and the like were destroyed.
3. The people’s hog [uncertain, blurred] wires, work animals, carts and carromatas were collected for their use.
4. Bridges were destroyed.

Part II – Folkways

Traditions, Customs and Practices in Domestic and Social
Life, Birth, Baptism, Courtship, Marriage Death
Burial, Visits, Festivals, Punishments, Etc.

Different places have different customs. Customs are established ways and means of doing things handed down from generation to generation. Ways which were found to be right, advantageous or convenient were preserved and used as patterns of conduct. Customs govern not only our acts, but also our thoughts, our beliefs and our ways of living. Customs tell us what to do and how to do it in the usual way. Some of the customs are good and some are bad.

I. Social and Domestic Life

A. Family Solidarity
1. Showing respect for elders, parents, relatives, godparents by kissing their hands after prayers, after the Angelus, upon leaving or returning home, upon meeting and on special occasions.
2. Letting [the] father sit at the head of the family table. Every member of the family sits at the same place during every meal.
3. Giving gifts to home folks after a trip, at Christmas or on special occasions such as weddings, christenings, birthdays, etc.
4. Asking permission to leave the house to attend social affairs.
5. Caring for the aged and sick.
6. Not answering back when one is scolded. Recognizing the authority of the older brother or sister after the death of the parents.
B. Reverence
1. Taking off the hat or making the sign of the cross when passing a church or cemetery.

[p. 9]

2. Saying family prayers at [the] Angelus. Children who are at play run home for the prayer. Mothers teach their children to play.
3. Having family prayers at night and in the morning.
4. Going to church on Sundays and holidays.
C. Customs Among Neighbors and Acquaintances
1. Inviting callers to eat.
2. Entertaining visitors and strangers with the best in the house. Offering visitors sweets and soft drinks.
3. Calling out when approaching a house or when passing through a neighbor’s or somebody’s yard.
4. Inviting acquaintances to come up your house.
5. Sharing food with neighbors.
6. When calling on someone for a visit, do not enter the house or sit down without being invited to do so.
7. Greeting acquaintances politely. Inquiring after their welfare and shaking hands with them.
8. Helping neighbors do a piece of work in the farm or in the house. Rendering help during calamities.
9. Greeting elders, ladies and officials politely and offering seats to them.

II. Baptism

1. The child is baptized twice, first by an old man called “Magbubuhos Tubig” and second by the priest in a religious ceremony.
2. During the ceremony, a godfather or a godmother is chosen to act as sponsor. The godparents shoulder all the expenses of the baptism, such as buying the clothes and shoes of the child and paying the fee.
3. The godparents also give the child a gift of money or jewelry or anything else which the child may use. This gift is called “pakimkim.”
4. The parents of the child send the godparents a gift of food, maybe a whole roasted pig or half a pig. This gift is called “pasabit.”
5. The godparents rush their godchild out of the church after the christening so that none can beat their godchild.
6. After the ceremony, the godparents and the parents of the child act as brothers and sisters and address each other in [the] terms “comadre” or “compadre.” The godparents act as second parents of the child.


Notes and references:
Transcribed from “History and Cultural Data of the Municipality of Tuy,” 1953, online at the National Library of the Philippines Digital Collections.
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