Chapter 3

• sandugo- blood oath, standard practice for creating and symbolizing such allegiances throughout the islands
• some of the changes that came with missionization

  • logistical adaptation related to warfare
  • ripple effects that came with the increased interaction of missionized communities with other formerly Lumad groups
• Karaga- conversion experience of another Lumad group
• Kagayanon - were under the sacup, or alliance group, of the Magindanaw
• sacup - or alliance group of the Magindanaw
• sacup, or alliance group, of the Magindanaw - a Moro sultanate based on the west coast of the island and ruled at the time by the legendary Kudarat (known as Corralat to the Spaniards).
• P. Fr. Agustin de San Pedro - whose peculiar contribution to Lumad missionization including passing onhis military aptihlde to the Lumadnon
• P. Fr. Juan de San Nicolas - who, along with San Pedro, was one of the eight original Recoletos who laid the groundwork for the evangelization of Mindanao.
• P. Fr. Juan de San Nicolas - was the key figure in converting the Kagayanon
• 1963 article by Jesuit scholar Francis Madigan - well known account of the kagayanon story
• Recoleto's narrative - includes the account published in Order's Boletin and their Catalogo that focus of the apostolic achievements
• Francis Madigan

  • a respected jesuit historian of mindanao
  • presents an extended dramatic account of the conversion of the Kagayanon
  • his account relies entirely on Emma Blair and James Robertson's English translation of the Recoleto Cronicas
• Recoleto Cronicas - cites the latter as reproduced by Blair and Robertson
• Recoleto version - renders the datu Salangsang's defection from Sultan Kudarat's sacup
• Datu Salangsang - paredes' view is the single most crucial development in the Kagayanon conversion story
• Madigan's version - centers around the heroism and military brilliance of Fray Agustin de San Pedro, whereas the Recoleto account focuses on the relationship between Salangsang and Fray Juan de San Nicolas, with San Pedro playing a relatively minor role
• Madigan's version - presenting Salangsang defection as the intentional and defiant act of someone who had seen the light of christianity
• Madigan's particular narrative - also includes quite a bit of ethnographic detail that was drawn not from firsthand Recoleto descriptions or even from Blair and Robertson but, in his words, were instead "derived (often deductively) from present day survivals"
• despite the difference of Madigan and Recoletos' version, the larger outcomes were the same

  • kagayanon converted on a large scale
  • Magindanaw lost influence in the area as a result
  • what is now Cagayan de Oro city was established in the seventeenth century, giving the Catholic religion and Spanish colonial administration a solid foothold in northern Mindanao
• Cagayan de Oro city - was established in the seventeenth century
• Kagayanon - were a Lumad population living in the Cagayan river area, and their primary settlement was a hilltop fortification somewhere in the interior called "Himologan" in Madigan's version, but more likely to have been phonetically closer to "lmolagan.
• more than 500 according to the chronicler- estimates kagayanon population by Madigan
• Kagayanon territory- was located in the hills within the vicinity of what is now Cagayan de Oro city, Misamis Oriental province
• Madigan describes "Himologan" - as the main town of the territory called Cagayan, explaining that, in the past, "its Malay [sic] settlers of the Cagayan River area had gained control over the Misamis coastline and the adjacent mountains."
• Recoleto version - Imolagan was simply another settlement in the area, (Imolagan) located at the very doorstep of the Moro territories
• Moro piracy and raiding - had a real impact on Christian identification among Lumads
• Kagayanon were paying tribute to sultan kudarat of magindanaw
• Kagayanon - relegated by the Magindanaw to the inferior outsider category of alfoores
• Alfoores and haraforas- were term used by moro groups at the time in reference to their non-muslim neighbors
• (Magidan's version) Salangsang- chief of all kagayanon, unreceptive to a request made by the two Recoleto missionaries that he travel to Imolagan
• Salangsang was reluctant for several possible reasons. Madigan mentions in passing the strong influence exerted by baylans, or shamans
• influence exerted by baylans, or shamans - but the primary reason for Salangsang's hesitation was due to his people's fear of reprisal from the Magindanaw Moros, to whom they paid tribute
• 1622- Recoleto, who at the time were waiting in Camiguin, were summarily barred from entering Kagayanon territory
• Magdalena Bacuyo- the recoletos summoned an elderly covert named female in order to deploy her in their quest to evangalize Imolagan
• Sultan Kudarat- reportedly sent messengers to order Salangsang to kill the two missionaries, however Salangsang refused to carry out the order
• "Cagayan awaited the reaction of the Maguindanao Prince"
• When Salangsang's deception was eventually uncovered, it was interpreted by Kudarat as evidence of an open revolt
• chiefs - meaning fellow datu
• The Recoletos therefore departed for the Caraga region to secure armed support from Spanish troops stationed in Tandag, leaving Madre de Dios behind and bring 23 yr. old Fray Agustin de San Pedro
• Fray Agustin de San Pedro

  • appointed by the Recollect superior to be Prior of Cagayan and to assist in its defense
  • also known as El padre capitan (madigan version)