The term “Igorots” has long been associated with the indigenous people of the mountainous regions of the northern Philippines, specifically in the Cordillera region. But where did this word come from? How did it come to describe these culturally rich and diverse communities? The origin of the word “Igorots” has been the subject of much discussion, and two scholars have significantly contributed to this discourse: Trinidad Pardo de Tavera and William Henry Scott.
Trinidad Pardo de Tavera was a prominent Filipino scholar, linguist, and historian during the late 19th and early 20th centuries. Born in Manila in 1857, Pardo de Tavera was a multifaceted intellectual whose work spanned a wide range of fields, including medicine, history, and linguistics. He was part of the Propaganda Movement, a group of Filipino intellectuals advocating for political reforms in the Philippines under Spanish colonial rule.
Pardo de Tavera’s scholarly work was driven by a desire to understand and document Filipino culture, language, and history. Among his many contributions, his study of the term “Igorots” stands out for its depth and cultural sensitivity. His most notable work on this topic is found in his book *El Sanscrito en la lengua tagala* (1887), where he delved into the etymology and linguistic connections between Sanskrit and the Filipino languages, including the roots of the word “Igorots.”
In *El Sanscrito en la lengua tagala*, Pardo de Tavera explored the linguistic roots of the word “Igorots.” He traced the term back to the old Bago tribe word “golot,” which means “mountain chain” or “mountain range.” It is believed to be similar to the Tagalog word “gulod” which has a similar meaning. The prefix “i-” in many Philippine languages indicates “people of” or “belonging to.” Therefore, “i-golot” would literally translate to “people of the mountains” or “mountain dwellers.”
This etymology reflects not just a geographical description but also encapsulates the identity of the various indigenous groups living in the mountainous regions of the Cordillera. The term “Igorots,” as Pardo de Tavera suggested, was not originally a single ethnonym for one homogenous group, but rather a collective term used by the lowland Filipinos adopted by Spanish colonizers to refer to the diverse highland communities who shared common geographical traits.
While Pardo de Tavera laid the groundwork for understanding the origins of the word “Igorots,” the American historian and anthropologist William Henry Scott took the study of these highland communities to new heights. Born in 1921, Scott devoted much of his life to researching the history and culture of the indigenous peoples of the Cordillera. His work is widely respected for its rigorous scholarship and its commitment to portraying the Igorots with the dignity and complexity they deserve.
Scott’s most significant contributions are found in his works *The Discovery of the Igorots: Spanish Contacts with the Pagans of Northern Luzon* (1974) and *Barangay: Sixteenth-Century Philippine Culture and Society* (1994). In *The Discovery of the Igorots*, Scott meticulously documented the early encounters between the Spanish colonizers and the Igorots, debunking many of the myths and misconceptions perpetuated by colonial accounts. His research emphasized that the Igorots had well-organized societies, with sophisticated social, political, and economic systems long before Spanish contact.
Both Pardo de Tavera and Scott played key roles in reframing the identity of the Igorots. Pardo de Tavera’s linguistic analysis provided a foundational understanding of the term “Igorots,” emphasizing its roots in the geographical and cultural realities of the Cordillera region. Scott built on this by providing an in-depth, respectful portrayal of the Igorots as a people with a rich history and a complex society.
During the Spanish colonization, the term “Igorots” gained a somewhat pejorative connotation, as the Igorots were seen by the colonizers as “savages” or “uncivilized” due to their resistance to Spanish rule and their adherence to indigenous beliefs and practices. Scott’s work, particularly in *The Discovery of the Igorots*, challenged these colonial perceptions, showing that the Igorots’ resistance was not a sign of backwardness but a testament to their strong sense of identity and autonomy.
The scholarly contributions of Trinidad Pardo de Tavera and William Henry Scott have left an enduring legacy in the study of the Igorots. Their work has helped to foster a deeper understanding and appreciation of the Igorots and their culture, contributing to the broader movement of Filipino nationalism and indigenous rights.
Today, the term “Igorots” is embraced with pride by many indigenous groups in the Cordillera, symbolizing their resilience, heritage, and connection to the land. The studies of Pardo de Tavera and Scott remain foundational references for those who seek to understand the complex tapestry of Philippine history and culture.
In revisiting the origin and history of the word “Igorots,” we are reminded of the importance of words in shaping our understanding of identity and history. Through the writings of Trinidad Pardo de Tavera and William Henry Scott, we gain a richer, more nuanced appreciation of the Igorots and their place in the Philippine history. – Carl Cariño Taawan
