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In 1904, a group of Igorot people were brought to St. Louis, Missouri, United States, for the St. Louis World's Fair. They constructed the Igorot Village in the Philippine Exposition section of the fair, which became one of the most popular exhibits. The poet T. S. Eliot, who was born and raised in St. Louis, visited and explored the Village.
The Spanish were heavily motivated to invade Igorot territory by the prospect of economic gain, particularly due to the gold deposits in the region. [2] Religious orders were also motivated by the prospect of proselytizing and missionary work. Igorot resistance was largely successful due to a combination of geographical and social factors.
The Igorot Revolt of 1601 (Filipino: Aklasan ng mga Igorot) was a failed expedition in 1601 by Spain in an attempt to subjugate and Christianize the Igorot people of northern Luzon, in the Philippines. The term "revolt" is a misnomer owing to the independence of the Igorots at the time. [1]
During the Spanish colonial period in the Philippines (1565–1898), there were several revolts against the Spanish colonial government by indigenous Moro, Lumad, Indios, Chinese (Sangleys), and Insulares (Filipinos of full or near full Spanish descent), often with the goal of re-establishing the rights and powers that had traditionally belonged to Lumad communities, Maginoo rajah, and Moro datus.
The earliest known historical document about Cervantes was that, it started as a small Igorot Village known as “Mantamang”, an Igorot word meaning “to look over”. Igorot traders and Chinese merchants who always had to pass the village frequently used man and horse trails connecting the lowland and upland neighboring localities.
The history of the terraces is intertwined with that of its people, their culture, and their traditional practices. [8] Apart from the idjang stone-fortresses of the Ivatan of the Batanes, the terraces, which spread over five present-day provinces, are the only other form of surviving stone construction from the pre-colonial period. [9]
The height at which their coffins are placed reflects their social status. Most people interred in hanging coffins are the most prominent members of the amam-a, the council of male elders in the traditional dap-ay (the communal men's dormitory and civic center of the village). There is also one documented case of a woman being accorded the ...
Historically documented states/polities (north to south) Pangasinan (historical polity) Caboloan; Cainta; Tondo; Namayan; Maynila; Kumintang; Ibalon; Ma-i; Pulilu