[16][17] Ilocanos were both agriculturalists and seafarers, engaging in active trade and barter systems with neighboring groups, including the Cordillerans, who's emporium for their gold mines and rice from their terraces in the Cordillera Central, as well as the Pangasinans, Sambals, Tagalogs, Ibanags, and foreign traders from China, Japan, and other Maritime Southeast Asian countries.

[19] As Salcedo’s forces advanced, they subjugated numerous Ilocano settlements, including Tagurín(now Tagudin), Kaog or Dumangague (now Santa Lucia), Nalbacán (now Narvacan), Kandong (now Candon), Bantay, Sinayt (now Sinait), and Bigan (now Vigan).

From this administrative center, Salcedo extended his influence to other Ilocano regions, including in the early settlements of Laoag, Currimao, and Badoc, solidifying the foundations of Spanish governance and religion in the area.

Through its use and the increased trade and traffic among the natives an activity Carro asserts was absent prior to the Spanish arrival the Ilocano language gained prominence and became widely spoken throughout the province of Ilocos, spanning from Bangui to Agoo.

The rebels, consisting largely of Ilocano farmers, craftsmen, and local leaders, showcased their unity and resourcefulness by organizing forces, burning the church in Laoag, and advancing through Cabicungan and Pata into Cagayan.

To manage this vast territory effectively, General Tinio divided it into three military zones: The Villamor brothers, Blas and Juan, played crucial roles in leading the Ilocano resistance, particularly in Abra, where their guerrilla warfare tactics against Spanish forces were vital in securing key areas.

Significant battles occurred in major towns such as Vigan, Laoag, Candon, Bangued, and Santa Maria, where Ilocano forces launched daring attacks on American garrisons.

[33] On December 2, 1899, the Battle of Tirad Pass became a defining moment in the resistance, as General Gregorio del Pilar and his men fought to delay American forces pursuing President Emilio Aguinaldo.

[33] The American response to the Ilocano resistance was severe, involving brutal counterinsurgency measures such as village burnings, mass arrests, and the forced relocation of civilians to garrisoned town centers.

General Samuel Young, a key figure in the American pacification campaign, led numerous operations against Ilocano strongholds and implemented harsh policies to suppress the resistance.

Despite their eventual defeat, the tactical ingenuity and resilience of the Ilocano revolutionaries played a crucial role in the broader struggle for Philippine independence, leaving a lasting legacy of defiance against colonial rule.

[19] Key priorities included the expansion of education, suffrage, civil rights, and political participation, which empowered the Ilocano people to actively engage in the democratic processes introduced by the Americans.

[citation needed] Ilocanos were also among the victims of human rights violations during the martial law era which began in September 1972, despite public perception that the region was supportive of Marcos' administration.

[38] Ilocanos who were critical of Marcos' authoritarian rule included Roman Catholic Archbishop and Agoo native Antonio L. Mabutas, who spoke actively against the torture and killings of church workers.

[66] Ilocanos who have migrated to Mindanao, particularly in the Soccsksargen and Caraga region, often adopt Hiligaynon, Cebuano, or other indigenous languages, such as Butuanon and Surigaonon, due to cultural integration with local ethnic groups.

This conversion significantly reshaped the spiritual and cultural landscape of Ilocano society, and today, Catholicism remains central to their way of life, influencing everything from personal faith to communal activities.

These Protestant churches focus on fostering personal relationships with God, upholding the authority of the Bible, and engaging in active community service, which has resonated with many Ilocanos seeking a different expression of their faith.

In fact, some scholars suggest that Ilocano epics, like the famous tale of Lam-ang, bear traces of Hindu and Southeast Asian mythology, a reflection of the Majapahit Empire's influence on precolonial trade routes.

The poem embodies core Ilocano values such as courage, loyalty, and respect for familial and ancestral ties, making it a crucial cultural artifact that has survived colonial influences.

- Mata "A little lake, Fence in by a fine bamboo strip" - Eye PublicationsIlocano literature began to flourish during the Spanish colonial period, with the publication of the Doctrina Cristiana in 1621 by Francisco Lopez.

Other notable authors include Manuel Arguilla, whose works capture the essence of Ilocano culture during the early 20th century, and Carlos Bulosan, whose novel America is in the Heart resonates deeply with the Filipino-American experience.

Additionally, Isabelo de los Reyes played a pivotal role in preserving Ilocano literary heritage, contributing to the publication of essential works like the earliest known text of Biag ni Lam-ang.

One well-known Ilocano zarzuela, Tres Patrimoño, tells the life stories of three important people from Vigan, Diego and Gabriela Silang, Leona Florentino, and Padre Burgos, who all played significant roles in Philippine history.

One notable craftsman, Teofilo Garcia from San Quintin, Abra, was recognized as a National Living Treasure for his craftsmanship in making these hats, continuing the practice from planting the seeds of the gourd to varnishing the finished product.

Influenced by Chinese, Spanish, and American cuisines, it is defined by a love for bugguóng (anchovy paste), which shapes the Ilocano palate, and a strong emphasis on naténg (vegetables), earning them the nickname “weed-eaters” for their preference for wild and cultivated greens such as salúyot, sabidukong, rabóng and alukón (broussonetia luzonica).

Prominent ingredients in Ilocano cuisine include sukáng Iloko (sugarcane vinegar), which is used in inartém or pickling various vegetables and seasonal fruits such as balayang (Musa errans), santol, buatsina, manga, sili, bawang, and others.

Ilocano people have gained recognition as the first ethnic group in the Philippines to consume the larvae and eggs of abuós (weaver ants), abal-abál (june beetle) and araráwan (crickets).

For instance, on December 20, 1863, a decree by José de la Concha, the Minister of the Colonies under Queen Isabella II, granted the title to individuals who had contributed significantly to the local community.

While these art forms were once essential for practical purposes such as food storage, cooking, and clothing, they now hold both cultural and economic significance, with many modern artisans creating innovative products for local and global markets.

Each province in the Ilocos Region showcases unique designs, including the binakul pattern, which is believed to ward off evil spirits, as well as pinilian (brocade weave), suk-suk (discontinuous supplementary weft), and the ikat tie-dye technique.