BRIDGING THE GAP
The Pulahanes of Central Panay
Who were the Pulahanes? What role did they play in Philippine history? Very little is known about these groups or these movements. In most standard history books, they are just consigned to the footnotes. The work of Richard Arens (1959), on the other hand, although it deals substantially with the Pulahanes, retained the mainstream interpretation of the movement. According to him, Pulahanism was "a very complex organized movement of the 'mountain people' that originated from frictions and a cultural lag between the people of the mountains and the coastal towns. It was misdirected and fanned by nationalistic ideas and fanatical religious beliefs and was exploited by unscrupulous leaders, and disintegrated into organized banditry towards the end." His definition, in a sense, has failed to legitimize the Pulahanes' existence and their role in Philippine history.
With regards to the Pulahan movement in Panay, very little is known about it also. Leothiny Clavel's article (1995) on the Pulahanes of Capiz says that the Pulahanes led by Macario Lukso and based in Tapaz were originally members of the Katipunan in the late 1890s. Her article implied that members of the group were the oppressed poor people who joined the movement hoping that in the end they may achieve "liberation". However, according to John Richard Alayon (1999), although Clavel's information on the Pulahan of Capiz is a good one, she failed to enter into the consciousness of the movement because in the end, she considered Lukso as a notorious bandit.
Another popular Pulahan movement was based in Passi, Iloilo. It was led by Eleuterio "Teroy" Aguilar whose place of birth was in Abaca near the boundary with Capiz in August 1860 from a well-to-do couple. Teroy was educated at the Seminario de Jaro where he finished Philosophy and Theology. However, he was not able to practice his educational training because he got engrossed in the family farming and business concerns.
It is said that Aguilar was a charismatic leader even before he organized the Pulahan movement in Passi. People from the various parts of Panay visited him for spiritual guidance and wisdom to face the harsh realities of colonial life
It is possible that there was a closed coordination between Aguilar in Passi and Lukso in Tapaz. They also assisted each other in gaining more followers of the Pulahan movement. In fact, what happened was that the mountains of Agcoron in Tapaz became the primary headquarters while Abaca was the secondary base. Aguilar was appointed by Lukso as his secretary-general.
It is significant to point out that Aguilar was ordained and proclaimed by Lukso as a pope on the basis of certain signs attributed to the heavenly realm. Unfortunately, Lukso was killed by Boni Palomar, an equally brave and heroic man in a manly talibong (long sharp fighting bolo) duel. With the death of Lukso, Aguilar legitimately assumed leadership of the movement.
When the Filipino-Spanish War broke out in Luzon, Agular had already secured his headquarters in Abaca. Abaca, being deep in the mountain fastness of central Panay, was considered as a center in the periphery of power of the colonial government. People from many places visited and stayed in the place for days. It provided a venue where people could act freely without fear of the dreaded presence of guardia civil. They were aware that everything Aguilar, this time reverently called Papa Terio, told them to do was the will of God (Alayon 1999). Certain places in Abaca were designated as Gethsemane and Calvary.
The Iloilo-based elite leaders of the revolution against Spain heard about the exploits of Papa Terio. He had an impressive military record against the guardia civil and the cuadrilleros in the interior towns of Capiz and Iloilo. His relatives and followers even claimed that he had the Katipunan flag of Andres Bonifacio in his possession. Thus, Gen. Martin Delgado became interested in him and tried to persuade him to join forces with the former to fight the Spaniards. Papa Terio agreed and, for a while fought side by side with the revolutionary troops. After the liberation of Panay, however, Papa Terio's contributions were not recognized and was even classified as a bandit by some of the Iloilo leaders.
In the struggle against United States' imperialism, Papa Terio already distanced himself and did not participate. He spent his remaining years in farming and in religious undertakings. He died without the honor and recognition given to others who fought against the colonial masters but was revered by followers and friends as a man of great stature.