The name was derived from the Spanish province Vizcaya in the Basque Country. The province of Nueva Vizcaya used to be a territory of the vastCagayan Valley which was once an integral political unit with one governor. In 1839, then-Governor Luis Lardizabal issued an order transforming Nueva Vizcaya into a politico-militar province upon the advice of the alcalde mayor of Cagayan. The order was approved by a Royal Decree on April 10, 1841. The province had its first taste of civil governance in 1902 when it was organized by the Philippine Commission.
The present territory of Nueva Vizcaya was the result of changes emanating from the formal creation of the province of Isabela in May 1865, wherein a great portion of its northern territory was ceded to the newly-born province. In 1908, the organization of the province of Ifugao further reduced the area of Nueva Vizcaya which was forced to give up its northwest territory. The survey executed by the Bureau of Lands in 1914 further caused the diminution of its area and reduced again upon the enactment of the Administrative Code of 1917.
In 1942, Japanese troops occupied Nueva Vizcaya. Filipino and American troops liberated the province in 1945.
In 1971, with the passage of Republic Act No. 6394, Quirino, which was then a sub-province of Nueva Vizcaya, was separated from its mother province and made into a regular province.
Since Nueva Vizcaya's birth as a province, traces of the culture and customs of its early settlers—the Ilongots (Bugkalot), Igorots, Ifugaos, Isinays, and the Gaddangs—can still be seen. The influx of civilization and the infusion of modern technology to the life stream of the province induced many immigrants from adjacent provinces to migrate to this province.
The history of organized religion in the province of Nueva Vizcaya dates back to the year 1607 when the Dominican Order arrived at the hinterlands of the province to preach their beliefs. It was not until 1609, however, that the first settlement of a religious order was established in the southern half of the province. In 1702, a covenant was erected in Burubur at the foot of the Caraballo mountains in Santa Clara, which is now a barangay of the town of Aritao. It was on this site that the first mass in Nueva Vizcaya was celebrated and the first baptism of a Christian convert was held.
Every last week of May, Nueva Vizcaya celebrates the Ammungan festival (formerly Panagyaman festival), a week-long affair culminating on May 24, the province's foundation day.
Tilapia industry
Tilapia, St Peter's Fish
On January 11, 2008, the Cagayan Bureau of Fisheries and Aquatic Resources (BFAR) stated that tilapia (species of cichlidfishes from the tilapiine cichlidtribe) production grew and Cagayan Valley is now the Philippines’ tilapia capital (Saint Peter’s fish). Production supply grew 37.25% since 2003, with 14,000 metric tons (MT) in 2007. The recent aquaculture congress found that the growth of tilapia production was due to government interventions: provision of fast-growing species, accreditation of private hatcheries to ensure supply of quality fingerlings, establishment of demonstration farms, providing free fingerlings to newly constructed fishponds, and the dissemination of tilapia to Nueva Vizcaya (in Diadi town). Former cycling champion Lupo Alava is a multi-awarded tilapia raiser in Bagabag, Nueva Vizcaya. Chairman Thompson Lantion of the Land Transportation Franchising and Regulatory Board, a retired two-star police general, has fishponds in La Torre, Bayombong, Nueva Vizcaya. Also, Nueva Vizcaya Gov. Luisa Lloren Cuaresma also entered into similar aquaculture endeavors in addition to tilapia production.
Religious Beliefs and Practices
Forn non-Christian upland Gaddang, Nanolay is both creator of all things and a culture hero. In the latter role, he is a beneficent deity. Other gods in the Gaddang pantheon include Dasal, to whom the epic warriors Biwag and Malana prayed for strength and courage before going off to their final battle. The fathers of the two heroes were Bunag, the god of the earth, and Limat, the god of the sea.Ilosa, the Gaddang universe, is composed of dufafa (earth) and kalekay (afterworld). In Gaddang cosmogony, the term denotes a place where all living things originated, the place where Nanolay performed his acts of creation. Dufafa is a world where famine, sickness, death, and uncertainty reign, while the concept of kalekay remains vague to many Gaddang. Even knowledgeable Gaddang mediums say that kalekay is simply the place of Nanolay, Ofag, and kararawa (soul). Nanolay is described in myth as a fully benevolent deity, never inflicting pain or punishment on the Gaddang. He is responsible for the origin anddevelopment of the world. Ofag is Nanolay's cousin, but does not have latter's creative powers. Kararawa are the souls of dead creatures, human or nonhuman. Upon death, the souls of all creatures go up to the kalekay, except cats, which are reborn ants, and chickens, which are reincarnated into butterflies. In kalekay, the kararawa go about living as they lived on earth. The absence of a "desirable destination" afterdeath for the Gaddang suggests an orientation toward the world of here and now. To the Gaddang, the dufafa is composed of "man, domesticated plants, ghouls, sickness and-amin (all)." Wallace (1970:87) observes that the Gaddang have a paranoidal fear of danger brought about by a history of headhunting and a present ridden with disease and malnutrition.The Gaddang believe in two kinds of illness: the sickness caused by evil spirits, and the hurt or injury suffered in accidents such as those caused by falling, muscle sprains, and insect bites. The Gaddang also specifically identify blindness, insanity, birth defects, skin diseases, goiter, deafness, and malaria as other illness outside the first two classifications. Most "hurts" are attributed to natural causes, i.e., it is "natural" for an insect to bite or for a person to accidentally cut his/her leg with knife.However, illness could also be caused by evil spirits, like the bingil, physically distorted humanlike ghouls with very large eyes that reflect light and glow in the dark, contact with which causes illness and even death in two days; aran, a mistlike spirit, floating in the forest, which sneaks into the village at night and possesses a sleeping person, who will then begin to act insanely and die sooner or later; angakokang, known only by its distinctive sound like that of a whining dog, which when heard by a person will result in sickness or death; aled, transsubstantial spirits normally invisible, but which have the power to metamorphose themselves into human, animal (pig, bird) and non human shapes (rocks, trees), and whose touch causes dizziness and general weakness, and death within a few days; and karangat, ghouls who like the aled, can change shape at will, are unusually aggressive and tricky, lurk about villages bringing sickness, insanity, and death, and must occasionally kill to secure their food, consisting of human corpses.With evil spirits roaming around, the Gaddang become cautious about the world in which they live. The earth world is an uncertain world. Omens, taboos, and malevolent spirits lead the Gaddang to view the earth world as particularly hostile. The Gaddang must then seek to establish a harmonious relationship between humans and the other natural and supernatural beings in the world. But few Gaddang have the ability to successfully interact with supernatural forces, requiring mediums to broker between the natural and supernatural. Male and female mediums-mengal, mabayan, and makamong-perform anitu rites and other rituals related to planting, harvesting, death, warfare, sickness, or misfortune.Anitu to the Gaddang does not refer to an ancestral spirit, as it commonly does in northern Luzon, but a "belief in a supernatural power." It is also understood by the Gaddang, according to Wallace, as that which is followed by all. Wallace suggests that anitu has two basic usages in Gaddang. First, it is a power, force, or concept through which Nanolay," but rather, "I beg to anitu." Anitu can only be viewed as benevolent. It is incorrect to say narakat a anitu (bad anitu). Second, anitu also refers to seven rites of passage which all Gaddang undergo (Wallace 1970:94).Gaddang anitu rites are rendered to cure the sick and ensure their longevity and to avoid misfortune or illness due to breach of a taboo. Presided by the medium and usually involving the sacrifice of a pig, these rituals could also serve to indicate status and/ or the occasions for kindred socialization.Christianized Gaddang basically adhere to Christian norms of worship and ritual and no longer practise the rites of anitu. Pre-Christian undercurrents, however, continue to run in Christian devotions. The belief in God, for example, closely parallels the concept of Nanolay as the all-benevolent creator. The intercession of gods and spirits have been replaced by the veneration and appeal to saints. Particularly potent beings among the Gaddang are the Blessed Virgin Mary (as illustrated by her role in subduing the serpent of La Torre) and San Luis Beltran, patron saint of Solano, Nueva Vizcaya.
One significant divergence between the Christian and the non-Christian with respect the religious beliefs is found in the concept of heaven or the afterlife. While the non-Christian view of the afterlife is simply a place where all souls go, the afterlife to the Christian Gaddang is the result of a person's earthly life. Thus, rather than see death as a misfortune, the Christian Gaddang see death as inevitable and what makes it fortunate or unfortunate is whether or not the deceased lived a good or bad life on earth.
Gaddang
"Gaddang," also "Gadang" or "Ga'dang," derives from "ga" meaning "heat" or "fire," and "dang" meaning "burn," and means "burned by heat." The name probably alludes to the skin color of the Gaddang, which is darker than any of the native peoples of the old Mountain Province. The Gaddang are found in northern Nueva Vizcaya, especially Bayombong, Solano, and Bagabag on the western bank of the Magat River, and santiago, Angadanan,auayan, and Reina Mercedes on the Cagayan River for Christianed groups; and western Isabela, along the edges of Kalinga and Bontoc, in the towns of Antatet, Dalig, and the barrios of Gamu and Tumauini for the non-Christianed gcommunities. The 1960 census reports that there were 25,000 Gaddang, and that 10% or about 2,500 of these were non-Christian. In 1979, the total population of the Gaddang increased to 43,150 (Philippine Almanac 1986:159).
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