Wednesday, November 29, 2017

67. 12 RIVER MYTHS AND MYSTERIES OF PAMPANGA

1. THE ONCE-MIGHTY PORAC RIVER
Ancient Porac was in the vicinity of a seashore.

Three pre-historic settlements in Porac, one unearthed by anthropologist H. Otley Beyer’s team in 1939 (Hacienda Ramona site), another by archaeologist Robert Fox in 1959 (Balukbuk site), and the third by the National Museum in 1999 (Upper Balukbuk site) raise the question of why the settlers built relatively large communities high up on the foothills of the Zambales Mountain Range. A  theory says that the ancient Porac River, which today is nothing but a shallow brook, was navigable enough for large water vessels from Manila Bay, and that the subsequent eruptions of Mount Pinatubo, years (not centuries) before the Spaniards arrived in 1571, silted the river and either destroyed the communities or forced the inhabitants to abandon them. Old folks in Lubao town, claim that in the 1960s, they saw what looked like large wooden boards floating in the Porac-Gumain river. The boards, between 12 and 16 feet long, were roughly cut and had holes in them, which made the folks speculate that they must have been parts of a large ancient boat washed down from upstream Porac River, which they believe to be navigable in the distant past. (Joel Pabustan Mallari)

2. WERE BETIS AND LUBAO AS BIG AS CEBU?
The conquistadores found thriving Muslim communities here.

The earliest  Spanish chronicles show that the first settlements in Pampanga were situated along the major waterways. Miguel Loarca listed these ancient settlements with their corresponding population figures, thus revealing a comparison between Pampanga settlements and those in other parts of the archipelago. In the list, Betis (Vitis) and Lubao had a population of 3,500 people, the same number as that of Cebu. Calumpit (Calonpite) outnumbered Macabebe by 400 people, but the latter Pampanga town had a bigger population than Vigan (1,600 people), Malolos (800), Negros (700) and Ylocos (500). Most if not all of these Pampanga communities thrived along or close to riverine areas for two basic reasons: abundant resources and accessibility of transportation. This is true for all the great cities and civilizations of the world (J. Mallari)

3. LUBAO’S ANCIENT BURIAL BOATS
Skeletons turn up during a flood.

Old civilizations all over the world—like Vikings, Austronesians, and Ebypt--observed a variety of elaborate burial rituals, one of which involved boats. Researchers of the Center for Kapampangan Studies, together with Dr. Rodrigo Sicat, author of The Kapampangans, recently interviewed old folks in Dr. Sicat’s hometown, Lubao, living near the now-heavily silted Gumain River. According to them, during the great flood of 1972, an eroded section of the protective dike near the property of a Pablo de la Peña in Brgy. Gumi turned up several boat-shaped coffins. They described the finds as canoe-shaped kabaung, inside of which were the skeletal remains of what appeared to be at least six-footers. Beside the skeletons, the interviewees claimed, were indigenous and tradeware ceramics: blue-and-whites and local earthen pots like kuran and banga. Each coffin measured between 12 and 18 feet long, carved out of the trunk of a bulaon tree (Vitex parviflora Juss.).  (J. Mallari)

4. FACTORIA AND THE SHIP THAT SANK IN NUEVA ECIJA
Did Spanish galleons sail as far as the headwaters of the Pampanga River?

Pedro Arcilla wrote that as recently as the early 1900s, large boats could still navigate the Pampanga River from Manila Bay all the way to Cabanatuan City and other Nueva Ecija towns. In fact, a parish document in a Nueva Ecija town mentions a casco (old folks there say it was a Chinese junk, others say it was a Spanish galleon) that sank during a storm in the early 1800s in that upstream section of the Pampanga River that flowed through the town of Factoria. An old resident of San Isidro town (present name of Factoria) allegedly recovered a part of this sunken ship’s rudder which is now displayed in his private museum, awaiting scientific verification. In times past, Factoria once controlled the tobacco industry in the North and was once the capital of Nueva Ecija. Indeed, this once-thriving town, formerly within the boundaries of the Kapampangan Region, owed all of this to its proximity to the Pampanga River. (J. P. Mallari)

5. THE SASMUAN-CABIAO CONNECTION
This upstream town served as haven to Kapampangan refugees.

In the Sasmuan Papers of the Luther Parker Collections (c.1900), there is a claim that Factoria became the capital of Pampanga in 1762, when the British invaded Manila and the country’s capital was moved to Bacolor. The territory of Pampanga extended all the way to Nueva Vizcaya, and Nueva Ecija as a province, was still non-existent. The provincial governor of Pampanga, a Señor Biron, was residing in Factoria, when British soldiers invaded Sasmuan through the town’s Manglares River.  Biron ordered all the residents in eastern Sasmuan  to evacuate to Cabiao (then still part of Pampanga). A group of women, led by Doña Magdalena Pineda protested against the order, citing the inconvenience of moving to Cabiao. After the British left the country in 1765, the Philippine capital was returned to Manila and apparently, Pampanga’s capital was returned to Bacolor and thus ended Factoria’s brief shining moment in history.

6. MEXICO: PAMPANGA’S CAPITAL BEFORE BACOLOR?
Bacolor was the provincial capital only from 1755 to 1903
Bacolor  started functioning as capital of Pampanga in 1746 and officially became capital only in 1755.  The town served as the provincial seat of government until 1903, when the capital was moved to San Fernando. In Conquistas de las Islas Filipinas, Gaspar de San Agustin, OSA wrote that the provincial capital  prior to Bacolor was Mexico town, one of the oldest and most prosperous communities in Pampanga. The province’s oldest surviving church structure is found in San Jose Matulid; the town has a barangay named Parian which indicates the presence of a community of Chinese merchants before; and a tributary to the Pampanga River links Mexico directly to Manila Bay passing through the important towns of San Fernando, Bacolor, Guagua, Sasmuan and Macabebe.

7. SAPANG BALEN AND ITS VIOLENT PAST
Angeles City lies in the path of an old, forgotten river

When the city’s founder Don Angel Pantaleon de Miranda  and wife Doña Rosalia de Jesus, came to Kuliat  to establish a new town, they chose the area around the Sapang Balen creek. The creek may seem harmless but its present tranquility belies a violent past. Historian Mariano Henson notes that on July 20, 1881, “A typhoon and a heavy downpour of rain caused the treacherous Taug salient, which used to originate at the southwesternmost tip of barrio Pampang, to swell up to a murky, clay-ey tone into the Sapang Balen Creek, causing the destruction of the three bridges of 1850 and carrying away three houses from barrio San Jose. It is said that before 1796, the Taug sometimes went a few hundred yards behind the present church during protracted heavy rainfall.” A similar devastation occurred in 1972 when Sapang Balen washed away dozens of houses in San Jose, and again when Mount Pinatubo erupted on June 15, 1991, when the creek overflowed into downtown Angeles. Sapang Balen is actually the ancient path of Taug River; at some point in the distant past.
(C. Manese)

8. THE MYSTERY OF THE SACOBIA RIVER
The mighty river probably did not exist before the 1850s

Sacobia River, which became a byword during the lahar season in the 1990s, is one of four major rivers emanating from the eastern slope of Mount Pinatubo itself.  Strangely, however, Sacobia River does not appear in maps made during the entire colonial period until mid-1800s. Cartographers could not have missed such a major river, considering that even creeks in the vicinity of the Sacobia River are depicted. Is it possible that Sacobia River did not exist before mid-1800s? There is a theory that it may have been formed, probably due to a lake breakout on the slopes of Mount Pinatubo, in the 1850s. Sometime in 1856, the town of San Bartolome in southern Tarlac was completely swamped with floodwaters from Parua, the river’s old name. Parua may have been the downstream name of Bamban River (Sapang Mabanglu). 1856 may have been the year Sacobia River was formed; it elbowed away from Mabalacat (in a spot called Maskup in sitio Bana) to merge with the Bamban River before proceeding to Concepcion and draining into Rio Chico. Another puzzle is the name “Sacobia.” Nobody knows what it means or to whom it refers. It is not a Kapampangan term and there was no Spaniard or Filipino who went by that name. (J.P.Mallari)

9. RUSSIA’S GRAND DUKE CAME BY BOAT
The world’s rich and famous traveled all the way to Apalit

DURING colonial times, elegant mansions of rich Kapampangan families lined the Rio Grande, the most famous of which was that of Don Joaquin Arnedo Cruz and Doña Maria Sioco Arnedo, in Sulipan, Apalit. “(Their) combined fortunes…created a lifestyle of leisure and luxury unmatched elsewhere in the archipelago,” writes Gene Gonzales in his book Cocina Sulipeña. The couple frequently threw lavish parties for their guests who came from Manila via the bay and Pampanga River .Among the guests  Jose Rizal, Gen. Arthur McArthur, Gen. William Howard Taft, and Prince Norodom I of Cambodia, who reportedly fell in love with a local maiden, Pepita Roxas of the next town Calumpit, Bulacan. But the best-cherished visit to Sulipan was that of Alexis Alexandrovich, Grand Duke of Russia and son of the Czar himself. While in Pampanga, the Russian Duke hunted birds in the surrounding marshes, and boar and deer in the mountains. In gratitude, he gifted his gracious hosts with a whole set of monogrammed porcelain dinner set.

10. THE LOST CANNERY OF GUAGUA
Why a small tributary in an interior town is called Dalan Bapor

Guagua has always been a commercial hub, even as early as pre-Hispanic times when it was a thriving community of Moros who traded with Chinese merchants. The Pasak-Guagua River which connected with the Rio Grande, served as the highway of cargo ships doing business in the town; a tributary to this river is known as Dalan Bapor (literally, ship’s way), which today has been reduced to just a shallow canal. Until World War II, however, it bustled with economic activity because it led to the Guagua  Cannery located in what is now a Brgy. Sta. Filomena  subdivision beside the Guagua National College. Old folks living in the area recall that the cannery occupied the entire land area of the subdivision; that “huge ships” transported tons of canned goods like sardines and even local specialties like tabang talangka and burung asan; that it offered retail canning services for affluent families who wanted to send canned products abroad; that it was bombed by Japanese planes in World War II; and that it finally closed in the 1960s following a series of labor disputes. (J. Mallari)

11. THE GREAT FLOOD OF 1972
Pampanga’s worst calamity before Pinatubo

Next to the eruption of Pinatubo, the worst calamity to ever hit the Kapampangan Region in recent memory was the flood of 1972, when the entire Central Plain of Luzon was submerged under water. Heavy monsoon rains lasting 40 days nonstop had been triggered by four tropical cyclones that made a direct hit in the area during that year’s rainy season: Asiang, Konsing, Toyang and Undang.The flood, which claimed 298 lives, was worst in the Central Plain because this area is the natural catch basin of two major waterways, the Pampanga River and the Agno River; moreover, the presence of the Candaba Swamp (pinac), alugin (waterlogged) areas and baná (marshes), as well as the phenomenon of subsidence, further makes the area susceptible to flooding. (C. Manese)

SOURCES:
Singsing Magazine, Center for Kapampangan Studies, "River Myths and Mysteries". by Joel Pabustan-Mallari, Robby Tantingco, C. Manese.

Saturday, November 18, 2017

66. 20 FUNERAL TRADITIONS & PRACTICES THAT KAPAMPANGANS OBSERVE

All Saints’ Day (Todos Los Santos on Nov. 1) and All Souls Day (Nov. 2) used to be 2 distinct observances until somehow, they merged as one. When campo santos (cemeteries) began being built outside of the town, folks found it convenient to divide their pious duties: Nov. 1 was devoted to grave visits while Nov. 2 was reserved for church rites. Death came early for Filipinos in the 19th century; life expectancy was just about 35 years. Life, was indeed precious, which was why, death was considered major rite of passage, with traditional ceremonies and post-mortem practices created around the inevitable.

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1.There were certain portents of death that old Kapampangan folks believed in: the appearance of a black moth, a dog digging up the ground for no apparent reason, the dreaming of a loss tooth, combing one’s hair at night. To avoid untimely deaths, one should neither position his bed towards the door nor join a picture-taking session if the number of subjects is either 3 or 13. If the toes of the dead curled inwards, beware of another impending death.

2.As soon as someone died in the neighborhood (indicated by loud wailing), neighbors knew exactly what to do next. Members of the grieving family were not allowed to do any work, and so the neighbors took over. There were no funeral services, no embalming, and so everything that needed to be done must be done quickly, before decomposition set in (burial must take place within 24 hours)

3.Early Filipinos believed in the mystical number 7, representing the 7 holes of the head. Our pre-colonial ancestors thus covered their dead’s faces with a death mask cut out with 7 holes. But Kapampangans also believed that an invisible 8th hole exists at the crown of the head of certain special persons, gifting them with the power to liaise between the dead and the living.

4.The deceased was laid on his bed decorated with hangings (black for an adult, white for a child). If the deceased did not own a bed, he was laid out on a mat (dase or banig) on the floor. A black cloth is draped in front of the house to signify a death in the household.

5.The grieving family would have nothing to do but stay beside the dead to weep (they had less than 24 hours to say their final good-byes). If they had to talk to visitors at all, it should be about the life and legacy of the departed.

6.Meanwhile, the teenagers stayed up all night to keep watch and guard against the magcucutud (or manananggal), the airborne supernatural creatures who stole corpses. They entertained themselves by playing card games like entre siete and pierde y gana or playing the traditional Kapampangan games of caragatan (or bugtungan) and talubangan (or bulaclacan), where the boys played butterflies to the girls' flowers.

7.There are certain no-no’s when a death in the family occurred. The family of the deceased were prohibited from bathing, cleaning the house or getting a haircut. The children of the deceased were not supposed to play; if they did, old folks warned, they'd go crazy. A dead should not be perfumed lest he decomposes faster.

8.Children and infants were carried across the coffin to prevent hauntings by the deceased. Taking out the deathbed through the window is another sure way to ward off ghostly encounters.

9.In Macabebe they still do tagulele, an ancient practice that the Bergaño dictionary defined as "the chant of lamentation during a person's wake or burial, relating the bravery of the deceased."

10.Any form of house cleaning is still prohibited during the wake, or another member of the family might also die. When the coffin is already being carried out of the house, however, it should be followed with sweeping of the floor, to drive away illness and bad spirits.

11.Some relatives must also stay behind and peep out of the windows as the coffin is being taken out. The deceased person's bed must be discarded by taking it out of the house through a window, to ensure his happiness in the next life and to prevent another death in the family.

12.The Church dictated the rituals associated with the dead and the dying. Back then, fees were being collected by unscrupulous frailes for walking the dead to his burial ground or for ringing the church bells a certain number of times. During a funeral procession, prayers were intoned at regular intervals called “posas”.

13.During the funeral procession, everyone (not just the family) should be in black and holding lighted candles. The widow and female relatives should wear sucong (long black veils). Rich families spend more to have a punebre (funeral band) and the parish priest accompanying the dead to the cemetery.

14.In those days when there were still no public cemeteries, the dead were buried in private properties, usually the backyard. A child's corpse was always buried neck-deep while a male adult's corpse only knee-deep, in the belief that the soul of older people needed to get out of this world more quickly.

15.When it was time for the dead to be buried, the coffin, as was the custom in old Mabalacat, was placed on a “lankayan”, a stretcher of bamboos, which was then carried on the shoulders of 4 persons. Shortly before burial, relatives younger than the deceased took turns kissing his hand, while the children were held up and passed to waiting arms across the coffin to prevent hauntings. Taking out the deathbed through the window is another sure way to ward off ghostly encounters.

16.Everyone threw in a handful of soil as the casket was lowered, but only the gravediggers were permitted to look at it. There was also the prevalent practice of burying a rosary with the dead, but it had to be cut first lest the dead became restless. (Death is the end of our physical life, but a rosary, in a chain form, is “endless”, so it also needs to be cut).

17.In the first two nights after burial, family and friends gathered around a makeshift altar inside the house to pray for the deceased, have bread, sweets and tea or coffee (nothing more), followed by merriment (more caragatan and talubangan).

18.On the third night, when the soul was believed to come for a brief visit, a seat would be reserved for him at the dining table where ash, instead of food, was put on his plate and covered with cacaricucha leaves. The soul would be pleased to see this and would reward his loved ones with a passing apparition or even clues to some hidden wealth.

19.From fourth to eighth nights, only bread, sweets and tea/coffee would be served again to those who participated in the prayer vigils, but on the ninth night (the uacas of the pasiyam), a big dinner was served. Groups of visitors took turns praying for the deceased before proceeding to the dinner table.

20.The period of mourning ends after a year—lukas paldas—and on this day, the black clothes worn by the bereaved family are finally replaced and kept in the baul. A pa-misa and a grand salu-salo cap this day, with everyone reminiscing about the past year and of the days with their beloved departed. Tears are wiped, laughter returns. Indeed, to everything, there is a season.

SOURCES:
Castro, Alex. Kematen: A Time to Mourn/ Mourning Mortality, www.viewsfromthepampang.blogspot.com