Baao Historical & Cultural Society

The society has been established to promote research on the history and culture of the Bikol region, especially of the town of Baao, Camarines Sur, so as to preserve its rich historical and cultural heritage, and to cherish the memmory and legacy of its illustrious people.
Saturday, July 05, 2008





The Minasbad: Utility and Artistry in a Bicolano Blade.
From P.B. Robosa's "Baao Vignettes"
Our thanks to kindred spirits from Iriga and elsewhere who graciously linked this site with theirs. This piece could be of interest to them.


In my study of native decorative design, one object stands out as a permanent but unheralded example of Bicolano craftsmanship and artistry, the ubiquitous Bikol farm implement, the minasbad. This tool that was once surely a weapon in the days of old, is our local version of the Chinese broadsword and has its most beautiful expression in the Rinconada area. Here, a number of craftsmen from Iriga still make the highly decorated wooden sheath and the distinctive hilt of an animal figurehead made of elegant Carabao horn. Some are still sold ornamented with the traditional trimmings of a cloth or abaca sash and cow hair tassel. Seeing these masterpieces made using the traditional Malay forge and a minimum of handmade tools is an education in ancient blacksmithing, metallurgy, engraving, and carving. The handle-figurehead alone can be made into a variety of possibilities from animal heads, parts and other shapes. When I had one made, the elderly craftsman told me that I could have the pick of ten different species of animals on the hilt but I choose the traditional hound’s head for my minasbad. I did not stop there though and started collecting a few other examples until the increasing cost and my wife’s strange stares stopped me.

As a boy, I heard many stories about the minasbad and admired examples of them made by my Uncle Leopoldo "Papa Dodoy" Bagaporo de los Santos who was an expert in bolo craft. I heard the story that he learned blacksmithing in Iriga while growing to manhood there during WWII. He used unique but tried and tested techniques on every stage of the work in coming out with a bolo that was always an individual work of art. Aside from producing bolos in all its forms, he occasionally experimented with other materials and I have seen bolo parts made of aluminum, bronze and stainless steel and all of them engraved with distinctive decorations. It’s a pity that today only a few examples of his work exists in the collection of family and friends, and again, displaying this obscure skill and craftmanship would be outdated today in the age of cellphones and globalization.




There are still a handful of us though who marvel at the weapons and fighting skills of the ancient Bikolano and no weapon elicit more discussion among us than the minasbad. My knowledge of minasbad lore include how the blade measurements is taken to fit the length of the arm of the bearer, that it must balance on your finger when held in the middle and that the test of its sharpness and the skill of the bearer is proven when the blade can decapitate a Carabao in one stroke. It is told that the Cimarones carried it with pride like a badge when dealing with the lowlanders and how the lowlanders would use their own minasbad to hand articles to the Cimarones, a precaution against a sudden slash that could chop off an arm. I knew that the hair ornament was meant to wipe off blood from the blade after an engagement and that the pointed ears of the hound on the handle was meant to pummel and the teeth-like serrations on the base of the blade was to saw away in close quarter combat.




I also fell in love with the minasbad’s undulating shape, the back of the blade having curves like that of a woman’s in a sinewy “S” ending at the tip shaped like the end of the spoon. It is this part of the weapon that reveal its utilitarian side, this unusual tip is perfect in the harvest of Abaca, the blade lacked a pointed end that would otherwise damage the pith of the Abaca plant.

The minasbad’s use as a farm implement is also versatile. You could clear a path with it, cut small branches, cultivate, crop bamboo or even cut down a small tree. It is fortunate for the minasbad that though it would have been essential to the ancient Bicolano warrior in war is today in peace, still an indispensable tool of the farmer, thus saving this artifact from oblivion. So important could have been this object to its owner that enough time was also spent in the care and ornamentation of not only the handle but the blade and the sheath. The most distinctive part of the minasbad or any other bolo manufactured in Rinconada is the Carabao-horn handle. This type of carved handle is totally non-existent elsewhere in Luzon, Visayas and Mindanao, in the Bicol region, I believe it is found only in Rinconada.




The grip is reinforced by ribs around the handle that also served as ornamentation and the pummel is formed by the head of an animal usually that of a dog or a hound with its fangs opened in a contorted grin. In what is supposed to be the forehead, the end of the tang is locked in bronze forming a little crown parallel to the points of what would be pointed ears. The appearance reinforces our connection to the Malay archipelago as it appears very similar to their garuda sculpture. The other design elements on it show both local and foreign influences, the scale-like and triangular siko-siko patterns are certainly indigenous but the curved and counter-curved lines on the surface of the sheath and on the brass fasteners are definitely a Spanish flourish. The Spanish baroque element is more pronounced however on the blade that the pattern even ends in a floral design. This somewhat strange design element for a weapon is common to other cultures like the Japanese who add flower patterns to their swords. The “S’ curve of the blade is similar to that of Chinese broadsword as well as the sheath construction, suggesting that the original design could be Chinese. This wouldn’t be impossible because iron working in Bicol during pre-Hispanic times was the best developed in the Philippines.

But time has undoubtedly added embellishments to the minasbad. You can see some of them today furnished with a brass hand guard similar to a cavalry saber or more commonly the hand guard of a Japanese Samurai sword. Time has also taken toll on the crafting of the minasbad as many examples now appear mass produced and of sloppy manufacture. You can still acquire well-made ones but at serious cost suitable to a discerning collector, and admirers are but a few and the survival of this inherently Bicol artifact and its fine nuances are at risk








The story of this Bicol blade dates back to Philippine pre-history. The noted Philippine historian William Henry Scott mentions in one of his books that the pre-Hispanic Bicol language contained the most numerous and highly specialized words pertaining to warfare signifying that our ancestors were probably occupied if not skilled in the activity. The first Spaniards in the region noted the gallant bearing of the Bicolanos as they were the ones possessing the best and most complete armor and weapons. Undeniably, the centuries of Moro threat could have had a hand in the development of the Bicolano martial spirit and weapons technology. During the height of the problem, when the Bicolanos asked for succor from Manila, the impoverished government simply instructed the Bicolanos to manufacture bladed weapons as a measure against the Moros, perhaps the minasbad was manufactured in large numbers and was looked upon as the match for the Moro kris and it was during this time that it acquired its pre-eminence as a weapon and its storied repute.

posted by Paulix at 2:52 PM | 0 comments
Monday, June 16, 2008

1,234 Days of Fear: The Japanese Occupation in Baao
P. B. Robosa from "Baao Vignettes"

Last December 14, 2007, sixty six years had passed since the conquerors from the Japanese Empire disturbed the cheery and peaceful life of the people of Baao. The bombing of Pearl Harbor on December 7, 1941 spearheaded the Japanese juggernaut in the Pacific and on December 12, five days later, they reached close to home in Legaspi. In the early morning of December 14, the Baaoeños awoke to the sound of the Japanese advance forces slamming their way through the Bicol region. On December 18 and 19 along the national highway, the town saw a continuous flow of Japanese armaments and personnel going towards the direction of Naga, heralding almost four years of occupation.
Initial reaction was slight as Filipino-American forces chose to avoid engagement and instead moved northwards to regroup. Government employees prepared to abandon their posts and readied themselves and their families for as yet uncertain future, some of them raiding whatever was left of the town coffers. The local government disbanded or resigned in anticipation of a possible brutal take-over. For a while, the town was almost deserted as initial fear grew into panic and most of the residents moved into the outskirts of the town. The fear of the Japanese later subsided as Japanese propaganda and good public relations began to take its effect and most of the towns people needed return to the ”poblacion” to buy and sell needed foodstuff and commodities. In a few months, a semblance of a local government was reorganized and in Baao, the respected Tomas Guevara was persuaded to take the difficult job of steering Baao through the subsequently difficult years. History proved that the choice was a godsend because Mayor Guevara proved to be a match for the dangerous situation that was thrown to his lap. His mettle in dealing with the arrogant and unpredictable Japanese was responsible for saving unnamed but valuable Baaoeño lives.
When the Japanese promises proved false and the war resulted in the eventual downturn in the economy, the Baaoeños had to fortify themselves to years of scarcity, uncertainty and depravation. The fortunate few who retreated to the mountains could live off the land but still food was scarce because the men who tilled and planted were either scared to work, were being held in Japanese prisons or were forced under the employ of the Japanese. An adventurous lot had joined roaming guerilla bands to harass the Japanese, while a few took advantage of the situation and simply resorted to banditry and extortion. For everybody, food and money was scarce, thus danger could come from anywhere, from the shameless bandits impersonating guerillas to the abusive and undisciplined Japanese soldiers. Thus, a life in town was safer and was endured by some in order to protect their property while living under the menace the enemy. The scarcity of manufactured goods lead some enterprising citizens to try their hands at making such necessities as soap or oil and going into trades like weaving and wine making.
In the end, Japanese brutality brought up its worst as the war turned disastrously for them. Although the Japanese were always swift in meting punishment to guerillas or anyone suspected of having ties with the underground as demonstrated by the execution of Baao’s Chief of Police Eusebio Dato, who, early in the occupation, was found aiding the guerillas, the anticipation of sure defeat and annihilation began to dull their reason. As American planes started to bring damage to their positions and causing casualties among their ranks, maddened and crazed Japanese burned more than 70 people including women and children inside houses in Agdangan on October 17, 1944 in what will be one of the war’s documented cold-blooded atrocities by the Japanese against Filipino civilians. At these point, further Japanese crimes in the form of summary arrests and kidnappings was the order of the day and not a few prominent Baaoeños and Chinese residents became victims of this reign of terror, causing most of the people to avoid the town altogether. Japanese retreat was followed by American planes harassing them and not a few of this American bullets and bombs found their mark not on the enemy where they were intended, but on the local civilians. However, relief was felt among the people that the long awaited end to the war was near. The war ended in Baao officially on April 15, 1945 when American advanced scouts reached Baao. Though the town was half deserted, the news of the arrival of the Americans was greeted with jubilation.
We are fortunate that this period of our History was recorded so close after it happened by one of those who experienced the war and modern readers will be delighted to read the following account. Although some dates disagree now with statements given by persons who had first-hand experiences or were closer to the event than the writer who recorded this dates, may I reprint the following without alterations from the Baao Fiesta Souvenir Program of 1946.
Local Chronology of Events
By Pablo B. Esplana, Bureau of Education
1946

1941
December 12-at 2:00 A.M. Japanese forces landed at San Miguel, Caramoan. Camarines Sur and simultaneously at Legaspi. Albay. This is probably the first Japanese to land on the Philippines.
December 14-at 5:38 A.M. A division of Japanese forces passed in Baao with complete war armaments.
December 18 to 19 A continuous flow of Japanese cavalry units passed Baao. The Bicol Region is completely overrun.
December 25 - Japanese forces landed at Atimonan, Tayabas.
1942

April 10 - Municipality of Baao raided by guerilla forces. The Treasury Department said to be ransacked
April 19 - The Municipality of Iriga was raided by Guerilla forces, some Japanese were killed and the Japanese position in Alatco burned.
May 1 - Naga was raided by guerilla forces under Capts. Flor Miranda and Gordinker. Naga fell in the hands of the guerilla. Governor Villafuerte and M. Crescini fled to Tinambac. Naga commercial district burned.
May 9 - A unit of about 16 Japanese trucks re-enter Naga from Legaspi in the afternoon same unit was harassed by a guerilla unit at Waras River. The fight lasted for about one hour. Many Japanese soldiers were killed including one officer. About sixteen Filipinos were either killed or wounded. Houses on both sides of the road from Waras to San Nicolas. Iriga, were burned by the Japanese.
May 12 - Camarines Sur recaptured by Japanese forces. Provincial and Municipal Governments formally organized, with Capt. Tuneyosi as Director of Japanese Military Administration.
July 17 - Local Guerilla detachment under Lieutenant Wenceslao and Lieut. Estrada captured at Salvacion, Baao.
Nov. 30 - Baao chief of Police Mr. Eusebio Dato executed by the Japanese soldiers, at the Suspension Bridge Naga, Camarines Sur.
1943
In first month of this year, a bandit terror disguised as guerilla under Capt. Amado Bueta and Lt. Juan Bueta terrorized the mountains of Baao, believed to have killed at least 21 innocent civilians. In last months of same year, a guerilla unit under Sgt. llagan was routed by P.C. in Himaao Public School llagan was killed.
1944
May 29 - Work on Japanese Military preparations begun. Laborers were taken from every Municipality in Rinconada.
June 20-Mabatobato Japanese position attacked by guerilla unit of unidentified group. Some Japanese were killed.
October 17 - Agdangan was burned with around 100 civilians, mostly women, children and old people were burned, Barrio Lieuts, from San Isidro. and Agdangan Neighborhood President were killed.
October 21 - Fifty U.S. planes raid Mabatobato, Anayan, Pili and San Jose. Pili around 500 Japanese soldiers killed.
Nov. 20. The Cari of Rufino Bayrante. in San Francisco. Baao. raided by Japanese forces from Iriga in an effort to trap Dioscoro Asetre alias (Big Boy). Two unidentified persons, male and female. were killed.
December 30 U.S. bombers raid Naga railway and machine-gunned Iriga. Naga station was completely destroyed.
1945
Jan. 13 - a column of about 600 Japanese soldiers on way to the north from the south was met by 4 U.S. raiders at Baao, About 50 of the soldiers were killed. Two Civilians, one a Chinese (Cha) was killed
Jan. 15 - Four U.S. planes raided Iriga, Baao Pili and Naga, Fifteen civilians were killed or wounded in Baao at Maglapid's residence on the road leading from Baao to Nabua.
Jan. 16 - A bigger squadron of U.S. raiders attacked Iriga. Baao, Pili, and Naga. Eight bombs were dropped at the Baao Railway. One civilian (Isidoro Bulalacao) was killed and two were wounded
Jan. 17 -Jap soldiers kidnapped Mr. Juan Badilla and Chinese Diogna, Pana. Arnado and Valeriana Bravo, a Filipina.
Jan. 20 - Japanese soldiers kidnap Dr. Dominador Barreta, Santiago Barretta. J. Barono. S Amilano, P. Blando, M. Botor, Mericia Badiola and her sick husband, with R. Martirez.
Feb. 22 - Japanese soldier kidnapped Martin Badiola, P. Silvestre, C. Bustilia, T. Bersa, A. Bulalacao, N Laut.
March 13 - Sunday as usual for several Sundays Japanese market car came to barter farm products with textiles and others. This day around 50 Japanese solders went with the market car and raided San Vicente killing C Bulalacao. Two others, Tomas Biseno and Fabian Bacsain, were killed in the afternoon, in Del Rosario.
March 25 - Blue Eagle Guerilla harassed Japanese forces at Agdangan, Report made by Commander Juan Guevara states 49 Japanese soldiers killed One B1ue Eagle soldier was wounded.
April1 Last appearance of Japanese market car in Baao, American forces landed at Legaspi, Albay.
April 7 - Japanese soldier abandon Iriga. Pawili Bridge blasted by Japanese.
April 9 - Camarines Sur guerilla harassed Japanese in Naga.
April 12 - Iriga was subjected to a heavy machinegun raid. The Japanese evacuated it earlier, some civilians were killed.
April ??? - Naga was subjected to a heavy raid, Bombs and machine guns were used. Naga Educational area was destroyed. Many Japanese soldiers were burned.
April 15 - American Advance scouts (suicide forces) reach Baao. Civilians jubilant.
April 22 - Baao Municipal Building was burned midnight of this day.
April 29 - Main body of U.S. forces reach Baao. May 5 - PCAU organized the local Municipal Government in Baao. Vice Mayor Francisco Barretto was appointed Acting Mayor and schools were opened.
Sept. 30 - 158th infantry 2nd battalion, under Col. Sandlin leave for another destination probably Japan.

posted by Paulix at 10:30 PM | 8 comments
Wednesday, June 04, 2008


Answers to some welcome comments

May I answer some comments from our readers.

from j.a. Carizo:

“This is an interesting entry. But I just wonder: If the entry on the Chinese interaction is true, how come I haven't seen Chinese residents in the area? And almost all of the surnames of the locales (since post World War II) are not Chinese-sounding surnames?”

Well, contrary to common perception, Baao has many Chinese residents and business people(read “A Spark Into the Darkness:The Life and Death of Dr. Dominador UyBarretta) My side of the Esplana Family have many stories of Chinese migrants to the town assuming the Esplana family name to integrate smoothly among the people. This example of integration is probably the reason the Chinese is seamlessly assimilated into the population and also this is why very few of their original names survive. From the same aforesaid article above, you will find that many of the Chinese doing business in Baao before the WWII were among those taken by the Japanese and never returned. I have found traces of the Chinese in Baao not only in its pre-Hispanic history but during the last century when they migrated to the town intermittently in waves.

From “paula abdul” :

This site appears to have only entries from Paulix Robosa when it is supposed to be from and/or for the "Baao historical and cultural society." Isn't this too presumptuous? Does this organization really exist? Who are the members, anyways?

Word of advice: just make it a personal blog, minus the pretense. It wont hurt.

Some entries are also from Fr. Ramirez and A. del Rosario. Yes, there is a “Baao Historical & Cultural Society” composed of many people not only those mentioned above and anyone interested in Baao History and Culture, barring objections, is considered a member. However, much as we like that many would contribute to this site, we are still in the process of calling attention to it and soliciting contributions. Your comments are not only welcome but also a big help. I am afraid I would be presumptuous if I would put the History and culture of Baao on a personal site of which I have several already.

From “ali-ponga”

“Do you know why our area is called “Rinconada”? I've done some research and couldn't find an explanation.

Take a map of the Bicol region, and using a ruler, trace a line following the Bicol river from Bato Lake to Bula. Then with the same ruler, trace a line from Bula then to Baao, on to Buhi, double back, by-pass Iriga and Nabua but end at Bato. By connecting your lines, you will find that you have created a triangle or three corners. In English, the Spanish “Rinconada” means “cornered”or “little corner”.

Keep searching and Enjoy!

P. Robosa

posted by Paulix at 4:00 PM | 4 comments
Monday, May 26, 2008

Something interesting about the name "Baao".
A friend, who read this blog, told me something interesting about the name Baao. After consulting some of his Chinese friends, he found that the term "Bao" pronounced "baw" in Chinese means variosly as "to stand out, to bulge or to protrude". While the term "Baao" pronounced "ba-aw" in chinese means "to be abundant, to be filled, plentiful or not lacking". My friend, with equal enthusiasm, easily convinced me that this could be another likely origin of the name of our place, as in the Bicol region, particularly in Baao's Mawacag site a rich cache of chinese porcelain was found by pot hunters, one of only a handful of sites in Camarines Sur. This would suggest an ancient and lively interaction with the Chinese. Could the chinese, during their constant visits, marked the name from their own tongue to describe a place that could have been rich and abundant in resources as a lakeshore habitat could have been before the Spanish arrived.

posted by Paulix at 7:43 PM | 2 comments
Sunday, May 25, 2008

Baaoenos Bravos


A reader was surprised to hear about some of the revelations here of Baao history particularly of our resistance to the entry of foreigners to our region, against the Spanish (according to Gaspar de San Agustin), our vigilance against the Moros, the Americans ( in the Battle of Agdangan), and of recent history, our defiance of the Japanese ( which I will have a chance later to publish some of my writings on the topic here). These all seemed to the reader all too out of character for the Baaoeños. I would have shared the same disbelief if I am as uninformed as I was two decades ago. I grew up thinking that we were a people too far removed from written Philippine history except for the connections formed by the little quaint stories about the past I lovingly coaxed from my elders. The image of our local hero, Bishop Barlin, contributed to the idea of the Baaoeño character as God-fearing, law-abiding, and loyal--docile even. Although this may be true, it is only one side of our character, Barlin, for his part, was some sort of a revolutionary, the Spanish both feared and loved him, the Americans tried to use him but he ultimately went against them and he sided with the then unpopular stand of defending the rights of the Catholic Church against the Philippine Independent Church. which the revolution canonized as the badge of nationalism. In him, I see another side the Baaoeño, they are trailblazers, adventurous and intrepid, or if not, in the words of the priest-historian Fr. Jose Castaño who stayed in Baao for ten years, “a people possessing an impetuous character”. I sympathize with the reader who as I am only beginning to see a glimpse of the Baaoeño character through the struggles of our people throughout history, and I assure our readers that the Baaoeños posses a collective character that is more astounding and inspiring than what we had ever known of them.

posted by Paulix at 1:29 PM | 0 comments
Sunday, May 11, 2008

Timeline of Baao History
Paulix B. Robosa from “Baao Vignettes”


The following is a reconstruction of the history of Baao based on various existing sources and documents found locally and elsewhere. The earliest year the village was referred to was in Fray Gaspar de San Agustin’s 1698 Conquistas de las Islas Filipinas, lo temporal por las armas del Señor Don Fhelipe segundo el prudente y la espiritual por los religiosos del orden de nuestro padre San Agustin. On page 355, Libro 2, the villages of Baao, Bula and Naga put up a protracted resistance to the entry of Spanish colonizers upon their arrival in 1576. This suggests that even before 1590, Baao was organized enough to mount resistance against foreign invaders.

1590 – Fr. Peter Baptist, Father Custodian of the Franciscans in the Philippines journeys to the Bicol region and founds several villages with the encomienda Bao among them.
1591 – Baao is first mentioned in an official document as the village of Bao in the census of 1591. The census describes Bao as an encomienda of the heir of the Spaniard Sebastian Perez and is a visita or visited by a friar from Nabua. Baao population - seven hundred four.
1597 – Fr. Peter Baptist is martyred in Japan and will eventually be canonized as St. Peter Baptist making Baao distinct as one of the few towns in the Philippines founded by this martyr-saint.
1611- A strong typhoon is recorded
1656- Baao is again mentioned in an official document in the tablas capitulares or acts of corporation of the Franciscans as a visita of Bula and continued to be mentioned as such until 1793.
1678- Official government taxation in the region begins
1679- First mention of a priest administering to the town by the name of Fr. Alfonso Caparros from the “Catalogo geographico… (1877) of Rev. Fr. Eusebio Gomez Platero
1684 - Construction of a church made of wood on the site where the town transferred from Layoan. The site was located at a place where rivers Langday and Bay once flowed together and met. The former chapel in Layoan was made of nipa and bamboo.
1691- Strong typhoon.
1693 – Gomez Platero mentions another priest who administers to the town at this year, Fr. Matias Guadalupe
1696- A cholera epidemic and a strong typhoon are recorded.
1698- Strong typhoon
1700 – Locusts devastate the region.
1702 – A strong earthquake is recorded for two days and two nights.
1705 – A cholera epidemic is recorded and news of a Moro invasion
1706 – Church destroyed by a strong typhoon
1709 – Cholera epidemic
1711- Strong earthquake
1713 – Epidemic of unknown cause
1714 – Strong typhoon for two days and two nights.
1716 – Don Gonzalo Gumabao becomes the first recorded Teniente del Visita of Baao and serves up to 1718.
1719 - Don Cipriano de Torres becomes Teniente del Visita and serves up to 1721. He also serves again in 1723, 1729 and in 1741.
1720 – A new church was built of stronger materials until the town moved to its present site.
1722 – Don Luis Martines becomes Teniente del Visita.
1724 – Don Mariano de Nieves is Teniente del Visita and an epidemic ensues.
1725 – Don Luis Martines becomes Teniente del Visita again and serves up to 1727.
1728 – Don Eustaquio Mariano is Teniente del Visita and a strong earthquake is recorded.
1729 – Don Cipriano de Torres is Teniente del Visita and a cholera epidemic breaks out on this year.
1730 – The position of Teniente Segundo is instituted.
1731 – The village under Don Justino Eusebio moves to its present site and a church of stone began to be constructed.
1732- Don Josep de los Reyes is Teniente del Visita and serves as such in1737,1738,1742, 1747 to 1751,1758 and again in 1774. Altogether he served a total of ten years as Teniente of Baao.
1733 – Don Luis Martines is Teniente del Visita and serves up to 1736.
1739 - Don Philip Dimaague (Dimalacao?) is Teniente del Visita and a strong earthquake is recorded. Don Philip Dimalacao serves again in 1761 and 1769.
1740 – Don Diego Tomas de Aquino becomes Teniente del Visita and an epidemic ensues.
1743- Don Bernardo de la Trinidad is Teniente del Visita and serves up to 1745 and again in 1766.
1746 – Don Alonso del Espiritu Santo becomes Teniente del Visita and news of Moro invasion arrives this year.
1747- Don Josep de los Reyes is Teniente del Visita and serves up to 1751 when a Cholera epidemic ensues.
1752- Don Melchor Angel is Teniente del Visita and crops are destroyed by swarms of locusts this year.
1753- Don Lazaro Quilbano is Teniente del Visita and Bula, the village to which Baao is connected as a visita becomes independent of Nabua to which it was also connected as a visita.
1754 – Don Pablo Ramos is Alcalde de Naturales and serves as such again in 1756, 1759,1762 and in 1767. This year the region experiences a rice shortage.
1755 – Don Jose Tomeo is Alcalde de Naturales and serves as such in 1757, 1760.
1756 – Don Pablo Ramos is Alcalde de Naturales and locust swarm devastates crops.
1757 – Don Jose Tomeo is Alcalde de Naturales and a Moro raid reaches Nabua.
1758 – Don Josep de los Reyes is Alcalde de Naturales and Cholera reaches the town along with news of a Moro invasion.
1763 – Don Fernando del Sacramento is Alcalde de Naturales and a death of a member of the Baaoeño Principalia is recorded in an incident in Nabua.
1764 – Don Florentino Atigo is Alcalde de Naturales.
1765 - Don Ventura Guillermo is Alcalde de Naturales and will serve again in 1770 and 1781. The province is devastated by plague.
1771 – Don Alfonso Caceres is Alcalde de Naturales and will serve again in 1791. This year Baao is mentioned in church records as independent of Bula in ecclesiastical matters with a certain Fr. Jose Jesus de Maria as curate.
1772 – Gomez Platero mentions a curate or parish priest for the town in the name of Fr. Jose Jesus de Maria.
1773 – Don Florentino Simon is Alcalde de Naturales. Trouble ensues with neighboring town of Nabua regarding the capture of a group of Nabua fishermen by the Baaoenos, Commissioners are sent from Naga to keep the peace.
1775 – Don Alejo de los Reyes is Alcalde de Naturales. He will serve again in 1780, 1783, 1789, 1793 and in 1798.
1777 – Don Manuel Alejo is Alcalde de Naturales.
1778 – Don Francisco Elomena is Alcalde de Naturales. Locust swarm devastates crops.
1779 – Don Ventura Antang is Alcalde de Naturales and will serve again in 1784. Plague is reported.
1781 – Strong Typhoon
1782 – The title of Alcalde de Naturales for the town chief is replaced by Gobernadorcillo to end the problem of mistaking it for Alcalde Mayor which was the title of the Provincial Governor. Don Pedro de San Juan is the first Baaoeño Gobernadorcillo.
1783 – Plague is reported
1785 – Don Francisco Mattheo is Gobernadorcillo and will serve again in 1788 and in 1792.
1786 – Don Pascual Uriel is Gobernadorcillo.
1787 – Don Felipe Lumaad is Gobernadorcillo. Strong typhoon reported.
1790 – Don Fernando Benjamin is Gobernadorcillo. Baao population 1,770 families
1792 - Don Francisco Mateo is Gobernadorcillo. Baao population: 1,939 families.
1793 – First Parish priest of Baao in church records appears by the name of Fr. Domingo de Palencia. Baao becomes independent of Bula as a “visita”, It can be presumed that Baao at this point becomes a “Pueblo Civil” or township. Baao population: 1,947 families
1794 – Don Juan Dimacatin is Gobernadorcillo.
1795 – Don Calixto Lopez is Gobernadorcillo. Recruitment of young men for the army is recorded this year.
1796 – Don Gil Benjamin is Gobernadorcillo. Locust swarm and plague are reported.
1797 – Don Pedro de San Juan is Gobernadorcillo and Rev. Fr. Jose Fuensalida is Parish priest.
1799 – Don Manuel de San Esteban is Gobernadorcillo and Rev. Fr. Pedro Antonio de Santisima Trinidad is Parish priest.
1800 – Don Alfonso Caceres is Gobernadorcillo. Strong typhoon and plague reported.
1801 – Don Antonio de San Jose is Gobernadorcillo and Fr. Jose Diaz del Rosario becomes Parish priest and serves for 21 years, one of the longest terms as Parish priest of the town.
1802 – Don Vicente Marcelo is Gobernadorcillo.
1803 – Don Roque Raymundo is Gobernadorcillo.
1804 – Don Francisco Alfonso is Gobernadorcillo.
1805 – Don Teodosio de Sta. Ana Bagaporo is Gobernadorcillo and government recruits young men to be sent to Manila.
1806 – Don Policarpio de Sto. Domingo is Gobernadorcillo. This year 28 Baaoeños are recorded captured by people from Nabua allegedly for rustling carabaos.
1807 – Don Blas Candelaria is Gobernadorcillo.
1808 – Don Temoteo de San Jose is Gobernadorcillo. In September of this year a boundary dispute erupts between the people form Baao and people from Nabua. Scores on both sides are recorded killed in the incident including members of the Principalia. Names of two Mesia brothers emerge as heroes. The incident reaches the provincial government and was unresolved for years to come.
1809 – Don Pedro de San Juan is Gobernadorcillo.
1810 – Don Juan de San Pascual is Gobernadorcillo.
1811 – Don Geronimo de Leon is Gobernadorcillo. In June a strong typhoon is recorded and in October a strong earthquake is recorded ruining the bell tower of the church which remained unrepaired until the 1850’s.
1812 – Don Inocencio de Los Reyes is Gobernadorcillo and serves up to 1813.
1814 – Don Anselmo de Sta. Rosa is Gobernadorcillo and debris from the eruption of Mayon Volcano reaches the town.
1815 – Don Vivencio Ignacio is Gobernadorcillo.
1816 – Don Mario Evangelista is Gobernadorcillo.
1817 – Don Juan Magtarayo is Gobernadorcillo.
1818 – Don Inocencio de San Simon is Gobernadorcillo.
1819 – Don Mariano Lucas is Gobernadorcillo.
1820 – Don Antonio de San Bruno is Gobernadorcillo.
1821 – Don Mariano Imperial is Gobernadorcillo and a cholera epidemic reaches the town.
1822 – Don Vicente Ambrosio and Don Francisco Jacinto becomes the town leaders with the title of Alcaldes and Fr. Lazaro de la Cruz becomes an interim Parish priest for 11 years. An order from the colonial government arrives in June ordering the election of two alcaldes in two voting.
1823 – Don Pedro Arroyo and Don Antonio Soriano becomes alcaldes.
1824 – Don Mariano Lucas and Don Gil G. Gumabao becomes alcaldes.
1825 – Don Francisco Tiburcio becomes alcalde.
1826 – Don Anselmo de Sta. Rosa becomes alcalde.
1827 – Don Juan Totanes becomes alcalde.
1828 – Don Ambrosio Bagaporo becomes alcalde.
1829 – Don Mariano Doroteo becomes alcalde.
1830 – Don Rafael Imperial becomes alcalde
1831 – Don Antonio Soriano becomes alcalde and plague is recorded.
1832 – Don Manuel de San Antonio becomes alcalde.
1833 – Don Gil G. Gumabao becomes alcalde and Fr. Tomas Franco becomes interim Parish priest.
1834 – Don Guillermo Bernardito becomes alcalde and young men are taken from the town to serve as sailors to guard against moro attacks. Fr. Thomas Antonio Guadalajara becomes interim Parish priest.
1835 – Don Geronimo de la Fortuna becomes alcalde. Recruitment of young men to fight against the moros continue. Fr. Tomas Manso becomes interim Parish priest.
1836 – Don Francisco Gumabao becomes alcalde. Fr. Antonio Estevez becomes interim Parish priest.
1837 – Don Claudio de San Luis becomes alcalde. Fr. Francisco de Madrid becomes Parish priest.
1838 – Don Rafael de los Angeles becomes alcalde.
1839 – Don Juan de Sta. Ana becomes alcalde.
1840 – Don Raymundo de los Santos becomes alcalde.Typhoon is recorded.
1841 – Don Juan Agustin Esplana becomes alcalde.
1842 – Don Pascual Soriano becomes alcalde.Recruitment of young men continue.Fr. Francisco Roque become Parish priest.
1843 – Don Alejo de Sto. Domingo becomes alcalde.
1844 – Don Domingo de San Miguel becomes alcalde. A strong typhoon is recorded. Fr. Juan Ramos becomes interim Parish priest and replaced by Fr. Andres Barrachina.
1845 – Don Domingo Nunez becomes alcalde. Governor General Narciso Claveria visits Bicol.
1846 – Don Gregorio de Sto. Tomas becomes alcalde.
1847 – Don Juan de San Pedro becomes alcalde.Fr. Francisco Cabrera becomes Parish priest
1848 – Don Antonio Fermin becomes alcalde. Parochial convent is rebuilt under Fr. Cabrera.
1849 – Don Maximo Guevara becomes alcalde and serves up to 1850. The Decree of Narciso Claveria is inforced in Baao and Baaoenos begin to change their names into names beginning with the letter B.
1850 – Jorge Imperial Barlin, the future first Filipino Catholic Bishop is born in Baao to Mateo Alfonso Barlin and Francisca Imperial. Parish church is repaired and repainted under Fr. Cabrera.
1851 / 1852 – Don Lucas Placido Sanchez becomes Alcalde
1853 – Don Fulgencio Bona Purificacion becomes Alcalde and a Tribunal of stone is erected in the town.
1854 – Don Francisco Felices Imperial becomes Alcalde.
1855 – Don Mateo Alfonso Barlin, father of Mons. Jorge I. Barlin becomes Alcalde.
1856 – Don Antonio Babeda Ignacio becomes Alcalde. A typhoon is recorded in the month of October. Fr. Andres Barachina become Parish Priest.
1857 – Don Juan Bolivar Reyes becomes Alcalde. A typoon is recorded in the month of November.
1858 – Don Francisco Fajardo becomes Alcalde.
1859 – Don Damiano Sanchez becomes Alcalde.
1860 – Don Juan Badilla becomes Alcalde.
1861 – Don Francisco Barrameda becomes Alcalde.Fr. Severino Pastoral becomes interim Parish Priest.
1862 – Don Tomas Guevarra becomes Alcalde. Fr. Romualdo de Madrilejos becomes interim parish priest for seven months and Fr. Prudencio de los Santos for two months until the appointment of Fr. Jacinto Franco who will serve for seven years.
1863 – Don Juan Arroyo becomes Alcalde. Order comes from the government increasing the duration of the term of the Alcalde to two years.
1864 / 1865 – Don Jacob Imperial becomes Alcalde. Earthquake is recorded.
1866 / 1867 – Don Santiago Mesia becomes Alcalde.
1868 / 1869 – Don Juan Gumabao becomes Alcalde. Fr. Ignacio Garcia serves as interim parish priest for six months until the arrival of Fr. Jesus Gonzalez who will serve for three years.
1870 / 1871 – Don Juan Baliuag becomes Alcalde.
1872 / 1873 – Don Mariano Barrameda becomes Alcalde. Fr. Isidro Pons becomes parish priest.
1874 / 1875 – Don Bartolome Ballesteros becomes Alcalde.
1876 / 1877 – Don Liberato Bigay becomes Alcalde and a flood inundates the town. Fr. Pablo Gomez become parish priest. Fr. Eusebio Gomez Platero, famous Franciscan historian serves as interim parish priest.
1878 / 1879 – Don Marcelino Barrameda becomes Alcalde and transportation from the town to Naga improves with the completion of the Pawili Bridge. Fr. Vicente Rojo becomes parish priest.
1880 / 1881 – Don Fulgencio Sanchez becomes Alcalde.
1882 / 1883 – Don Juan Bernas becomes Alcalde and a cholera epidemic breaks out. Fr. Carlos Cabido becomes parish priest.
1884 / 1885 – Don Nicolas Beltran becomes Alcalde. Fr. Mariano Herrejon becomes parish priest until replaced by Fr. Mateo Atienza interim for five months and then Fr. Juan Ravalo serves a month as priest in-charge until the appointment of another famous Franciscan historian, Fr. Jose Castaño who will serve for ten years in the town.
1886 / 1887 – Don Eulalio de Austria becomes Alcalde.
1888 / 1889 – Don Genaro Bañaga becomes Alcalde and a cholera epidemic is recorded this year. In September, a corporal of the Civil Guard reported to his Alferez Comandante in Iriga that printed materials subversive in nature was being circulated in the town. Members of Baao Principalia; Don Nicolas Beltran, Don Eulalio de Austria and Don Damian Sanchez were implicated with the distribution of Tagalog translations of the writings of the propaganda movement.
1890 – Don Ignacio Arroyo becomes Alcalde for a year.
1891 / 1892 – Don Pedro Badong becomes Alcalde. Fr. Joaquin Manteca becomes parish priest.
1893 / 1894 – Don Mariano Bañaga becomes Alcalde.
Maura Law Effective 1895 Gobernadorcillo changed to Capitan Municipal
1895 / 1897 – Don Juan Guevara serves as Alcalde for three years. In September of 1896, a reign of terror erupts and some of Baao’s principalia are arrested and imprisoned.
1898 / 1899 – After the declaration of Philippine Independence, Don Paulino Bernas is appointed by the Aguinaldo government to serve as Alcalde. Because of the succeeding war with the Americans, Baao became camp ground to passing Filipino troops with Spanish prisoners heading for Albay
1900 – On February 25, this year, the battle of Agdangan is fought by the Bicolanos including Baaoeño soldiers and officers against three companies of invading American soldiers, because of this the town was almost deserted until peace was restored. The Americans appoint Don Fulgencio Sanchez Alcalde and Don Eugenio Dato Teniente alcalde from April 1900 to June of 1901.1901 – In June 1901 the first elections under the American government was held for the positions of Alcalde and Teniente alcalde.

posted by Paulix at 9:40 AM | 0 comments
Monday, May 05, 2008
Apostles of Baao


During the Holy Week services in Baao, especially during the Holy Thursday liturgy reenacting the "Washing of the Apostles' Feet", the roles of the twelve apostles are played by several reputable men of Baao who are traditionally chosen for their good moral character, if not for their closeness to the Parish Priest. Unless one resigns or is incapacitated, the 'office' of an apostle is held for life.

Click for more pictures: Group: 1, 2, 3, 4. Individuals: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.

posted by Felipe Fruto Ll. Ramirez, SJ at 2:42 PM | 0 comments
Thursday, March 13, 2008

Sifting Through Perceptions: A Fresh Look
at Baao's Beginnings
An excerpt from "Baao Vignettes"
by P.B.Robosa

Authors’s note: So that a new Municipal official seal could be submitted to the National Government, it became a matter for the local government to establish and clarify once and for all the town’s foundation date .I was one of those invited to provide some explanation to the question and in the process finally appreciated the extent or lack thereof of our knowledge of our past. In looking at our past, we are provided an opportunity to appraise our origins and along the way look into ourselves. Having done so, we can understand our actions and reactions to the changes and struggles we continue to face.

In the early months of 1889, Lt. Jose Taviel de Andrade of the Civil Guards went on inspection tour of the towns of Southern Luzon. A talented artist, his inspections produced illustrations of the towns he visited and one among these was that of the town center of 19th century Baao. His illustrations from Baao bore three vignettes; a squatting man with a child, a bell tower and a scene of the town “poblacion” showing a cross at the center of a group of palisaded houses.
A modern commentary of this illustration presumes that the cross was intended to commemorate the town's still unverified founding by St. Peter Baptist in the twilight of the 16th century. Carefully read, the commentary echoes the opening passages on the work on the history of Baao by the Franciscan scholar Fr. Felix de Huertas who implies that the circumstances regarding the foundation of the town is unconfirmed. This statement has gained much acceptance with writers but is in direct contradiction to the Catholic Church’s pronouncement that the Franciscan saint did indeed found the town in 1590.
Although, to modern historians, the town’s foundation date marks only the start of the town’s recorded history, the 1590 foundation date is, nevertheless, significant as the formation of the town as a religious and political unit during the Spanish regime. Be that as it may, between Huertas and the Catholic Church, whom do we believe? Is their a way to verify which of these claims is correct?
Published in 1865 and widely available, Huertas’ Estado Geografico, Topografico, Estandistico, Historico-Religioso de la Provincia de San Gregorio Magno, has become a popular reference source for the historical records of Philippine towns. Aside from being based on the Franciscan records Huertas had available to him, his concise chronological presentation of his data makes his book a handy source especially for amateur historians.
Baao’s own Luis Dato in his attempt to provide clarification to the unrecorded origin of Baao readily quotes Huertas even as he pointed out that Huertas’ claims contradict data by that of another Franciscan author, Eusebio Gomez-Platero. While Huertas cites the tradition that Baao was founded in the time of Peter Baptist, he discards this information and puts forward a latter date that agrees with his records and his strict definition of a “foundation”. Because of Gomez-Platero’s biographies on Franciscan priests serving in Bicol towns, we are lead to doubt Huertas’ records when the village had priests administering to it years before the village Huertas’ claims became an independent religious unit. Thus later, Dato unable to be sure of Huertas’ and Gomez- Platero’s claims left the question of the town's origins to “the assiduity of future local historians.”
Up until recently, except for the Catholic Church's uncompromising statement on the foundation of Baao as recorded in their directory, there was no authoritative source available to be found of the “foundation” of the town. In Dato’s time, this lack of definitive source led him to write in resignation that Baao’s origins “are shrouded in myths and legends”. Although his statement holds true when we speak of pre-Hispanic Baao, other documents that have come to light today if that if we are to speak of the formation of the town at the time of Spanish conquest, this statement quite mistaken and needs correction.
What are then the available data, at present, of the origins of the town? Except for Huertas’ difficulty in agreeing with the established assertion of the Church, there is really no significant opposition to the 1590 date. The problems Huertas encounter are due to two reasons: First, although the tradition of St. Peter Baptist's founding Baao is firmly established by his sources, the documents to which he decides to give credence rather than tradition, mentions Baao only in 1656, sixty-six years later than the traditional date of 1590. Second, he is honest about his uncertainty of the meaning of the term “foundation” as to whether this happened during the conversion of the people or, during the time the town formed its own civil or religious unit.
Because of existing documents that were once unavailable to him, we may now be able to smooth out some of his difficulties. Regarding documents mentioning Baao at the earliest time, Huertas’ sources are antedated by documents found in Blair and Robertson's The Philippine Islands, 1493-1898. The books reprints the original and translations of the documents "The Status of Encomiendas, 1591" and Bao or Baao was already mentioned as an encomienda with more 700 inhabitants a year after the 1590 traditional foundation. This invalidates by 66 years Huertas’ claim the town was first mentioned in documents.
Regarding Huertas’ qualification for the foundation of the town as to whether foundation was to mean during the conversion of the inhabitants or, by Baao’s formation into a separate religious and political unit, the following excerpt below appears to give us the answer:

King - His majesty has another encomienda also) Nabua by name, numbering one thousand and eighteen whole tributes, or four thousand and seventy-two persons. The villages of this encomienda are near together. They used to have four ministers, for they visit the two following encomiendas. There are in Nabua two Franciscan friars.
Bula: Dona Maria de Ron - The village of Bula belongs to Dña. Maria de Ron. It is four leagues from Nabua. It has two hundred and six whole tributes, or eight hundred and twenty four persons. It is visited from Nabua.
Bao: Minor son of Sebastian Perez - These fathers of Nabua visit also the encomienda of the minor son of the late Sebastian Perez, called Bao. It has one hundred and seventy tributes, or seven hundred and four persons. Like Nabua, the capital, it used to have four friars, but now has not more than two. These encomiendas are not well administered but five religious would be sufficient for it.
Buy: Sebastian Garcia - likewise these fathers of Nabua visited and instructed the encomienda of Buy, which belongs to Sebastian Garcia; but they can do so no longer. It is two leagues from Nabua, and can receive instruction from no other place. It has three hundred and twelve tributes, or one thousand two hundred and forty-eight persons, who will receive instruction, when Nabua the capital, has the said five ministers.
The document, aside from negating Huertas’ sources, also render somewhat erroneous the statement that Baao's "conversion" cannot be considered as a “foundation”. How can the conversion of the people and village of Bao qualify as the time of foundation of Baao? Using even Huertas’ own criteria, a convincing argument can be made to reconcile both events.
An “encomienda” in the beginning of the Spanish conquest of the Philippines is a royal charge to a person (in Baao’s case a Spaniard named Sebastian Perez) to collect tributes from the inhabitants of a village. In exchange, the “encomendero” must provide protection, justice and instruction to the faith while he and his heirs maintain the encomienda. Thus, if Baao was converted and was an encomienda in 1590, a rudimentary civil and religious unit was formed with the intent to provide order, justice, instruction including catechism and rites of the Catholic faith. This would sufficiently satisfy Huertas’ own definition of a “foundation”, the formation of a political and religious unit under the Spanish crown.
The above passages in addition, by supporting Baao's foundation in 1590, also overturn what we now know as misconceptions of Baao's origins. For instance, because of Dato’s use of parts of Huertas in his frequently reprinted “Brief History of Baao”, when he commences with Baao as a “visita” of Bula, Baaoeños in general assume that Baao was originally a part of Bula like a modern barrio connected to a “Bula poblacion”. If we follow this line of thinking but pushing back time 66 years before, Baao, Bula and Buhi, were originally once “Barrios” of Nabua.
The Spanish dictionary defines "visita" as a religious term referring to a village with a chapel where services where periodically performed by a visiting priest. The priest so assigned makes scheduled visits to the place because of the difficulty posed due to the lack of roads and conveyance between these inland villages. Unlike modern “Barrios” which are originally “Sitios” which are found within the boundaries of and later to be carved out from existing municipalities, Nabua, Bula, Bao, and Buy were all originally separate encomiendas with no clear boundaries and separated by great distances.
Politically, since there was no defined boundaries of the encomiendas or visita, being a visita would not mean affiliation or continuity with another, as do modern barrios to town centers but affiliated simply religiously, by being "visited" from one place due perhaps to proximity or convenience. Let us repeat this line from the Account of Encomiendas to clarify this arrangement:
“likewise these fathers of Nabua visited and instructed the encomienda of Buy, which belongs to Sebastian Garcia; but they can do so no longer. It is two leagues from Nabua, and can receive instruction from no other place.”
Thus, being an encomienda, Buhi like Baao, from the beginning was not part of any place but was an independent village on its own. Also from this example, it appears that the “visita” stage was simply part of a process that each village might undergo or might lose depending on the conditions and availability of clergy that would be able to administer to the village. Take the cases of Buhi and Bula; Buhi a decade earlier was administered from Nabua but in 1591 was not, Baao became independent of Nabua when it became a “visita” of Bula even if the latter was still also a visita of Nabua. It was not 100 years later that Bula became independent of Nabua.
But what is most remarkable when we study these passages is that it gives us a hint to what it was like during Baao's conversion. Note that while the other encomiendas in the list were being "visited" by friars from Nabua, Bao is mentioned, to have recently had its own friars. We know from records that Nabua,. Bula and Buhi were founded a decade or more earlier than Baao and should have reached a degree of stability at this time, Baao was reportedly not visited by friars but "used to have four but now has no more than two". What happened in Baao prior to 1591 that required the services of four friars and still required two a year later? Was the 1591 account simply reporting the aftermath of a mass conversion of the people of Baao in 1590?
It is likely that Baao as a separate civil or religious unit may have regressed or was neglected in the years following its conversion like Buhi in 1591 though converted 20 years before. These lapses may have accounted for the loss of records of the town in Huertas' sources. The 1591 document is a clear picture of the formation of Baao, a year after its conversion and a record of the establishment of Spanish government and religion. From that point, Baao entered the gates of recorded history and the Baaoeños ceased practicing their native culture and religion.
How true then is the tradition that Baao was founded by Saint Peter Baptist? Huertas mentions the tradition that “the town was founded in the time of our Holy Custodian Fr. Pedro Bautista" which covered the period in 1590 to 1591 when St. Peter Baptist was elected custodian of the Franciscan Missionaries in the Philippines. Beloved by the Franciscans, St. Peter Baptist is the subject of many stories and legends. But according the Saint’s biographers (Gomez-Platero's Catalogo Biografico and Sta. Inez's Cronicas) in 1590 he traveled to the Bicol region and founded several villages with Bao among them. He stayed in the region until 1591 when he returned to Manila to assume guardianship of the Manila convent. He finally sailed for Japan in 1593 as envoy to the court of Taicosama, dying there later in 1597 as a martyr.
None of his biographers though, specifically mentions details of him founding Baao and most were writing many years later after the supposed event. It is important to note though that all the same, his biographers agree to the dates regarding his travels particularly the years 1590 and 1591 when he was in Bicol. Accordingly, it would indeed be plausible that he passed by Baao or if he did not, caused his brother Franciscans to convert the Baaoeños in 1590. If these events are true as the Church believes and claims them to be, indeed St. Peter Baptist had a hand in the conversion of the Baaoeños and in so doing founded the present day Municipality of Baao which today accepts 1590 as its foundation year.
We might not know for sure if the Cross that was in the center of Baao in 1889 did indeed honor St. Peter Baptist, but he was much endeared to his brother Franciscans, it would be uncharacteristic for them to let the opportunity slip for creating another legend for a great man.

posted by Paulix at 8:40 AM | 0 comments

Baao and Ockhams’s Razor

While in discussion with two of my colleagues at USI, one teaching Philosophy and the other History, the latter brought up the subject of place-names and said that almost all places now seem to have a local legend as to how a place-name came to be and added this was the fault of the Americans who taught us to read and write about this stories. Incredulously I checked my files and but found this not true as my Spanish sources also contain explanations of the origin of place names but comparing the Baao history of Luis Dato with that of the Spanish historian Felix Huertas which are two popular sources, I found something interesting about the two. While Dato actually used Huertas as his source, it was only he who wrote about of the possible origins of the name Baao giving us three theories the first two being widely accepted:

1. Baao comes from the shape of the early settlement which was shaped like the backside/carapace of the turtle which in local vernacular referred to as a "ba-oo".

2. The name Baao came directly from the aforementioned reptile which in large numbers inhabits the lake.

3. The name came about due to the penchant of the inhabitants of eating left over rice locally called "bahaw".

Huertas, however, writing much earlier using Franciscan records mentions none of these, although he does so with other places. In Huertas’ 1855 Estado, the pertinent line referring to the origin of the town reads, “ Antiguamente, estuvo situado a la orilla de la laguna del mismo nombre, en el sitio llamado layoan.”. Translated it reads: In ancient times, (the pueblo of Baao) was situated in the banks of the lake of the same name, in the site called layoan.
This puts forward some questions like, which came first, the name of the lake or the name of the settlement? Did the name Baao came from the name of the Lake Baao or vice versa.
Which is connected with theory number two, did the lake or consequently Baao came from
an alleged preponderance of turtles in the area?
A year ago, I went to see these places mentioned by Huertas, The Lake would really be shallow to be able to see Layoan otherwise the place would be under water and indeed the banks would accommodate an ancient settlement that would have been widely spread out to give room for living space. About two kilometer south is sitio Mawacag, the ancient burial site that yielded a cache of Chinese porcelain giving proof to the site as a pre-hispanic settlement. If the Lake was named after the turtle, the reptile is now difficult to find now largely replaced by field rats. The ancient binanuaan site a circular mound overgrown with brush and bamboo is east of Layoan and would be too small to contain a village but most likely the site of a town center, a chapel or a market place, but again the lake would really be shallow for the mound to be of any use for human activity but from afar would look like the backside of a turtle just like any island would look in flat water. I understood why the village kept moving east up to the present site, if Layoan was inundated, binanuaanan was not, if binanuaanan was flooded the present site was not and I understood how Dato could make sense of all of these and came up with a believable theory.
Then my friend, the Philosophy teacher introduced me to William of Ockham and his scientific precept called Ockham’s razor. Ockham’s razor is a fundamental principle of modern science and philosophy which said that one should not assume the existence of more things than are logically necessary and the simplest explanation tends to be the correct one. A theory, using this principle, can be stripped down of the unessential with a metaphorical “razor” to reveal what would be the most likely explanation.
Using it on the Baao place-name and starting with the bare essentials, Baao was first used in a census document in 1590 with the spelling of “Bao”. The first time the place was indicated in a map was in Murillo-Velarde’s 1733 map but the village was not identified but the lake which was marked as “Laguna de Bao”.
We should remember that Bao or Baao is the name of a place not a group of people thus we can safely discard Dato’s number three theory that Baao came from the behavior of its people of eating cold rice, which anyone could do anywhere.
Now, is the name referring to the lake or the village? Before the Spaniards came there was no Baao as village, the inhabitants dwelt on the banks of the lake, only when they were converted did the people gathered in one place within reach of the church and the tribute collectors. The early settlement of binanuaanan, the one resembling a turtles back would be used only years later after the “encomienda” or “visita” Bao was already mentioned in documents.
Although it is not enough that Huertas mentions it and Murillo-Velarde used it, they are believable sources that say Bao came from the name of the lake. Common sense and experience will tell us that the natural tendency of place names being created and catching on is the presence of a prominent landmark. Notably, in the case of Lake Bao, a lake that is uniquely shallow. Thus, the theory that in ancient times, the place where the people on the banks of Lake Bao inhabited and which became a village to be called Baao is the simplest explanation that would result to satisfy Ockham’s principle. We now would find ourselves then trying to answer the question, from whence did the name Bao come from? Was there a abundance of turtle in the lake? To be simple again, let us assume there was not, and say that the name came from the description of the shallow lake, which in local dialect is variously “ababow” and “mababow” or a description of the banks “ibabow” all would be closer in phonation to the spelling of “bao” than “ba-oo”, a closer one would be the Tagalog “bao” which is unlikely as the Bicol equivalent is “soro” or the Baaoeño “abab”.
The simplest explanation then for the source of the name of Baao is that in on the banks of a shallow lake {mababow) inhabited a group of people which the Spaniard unified into a village which they called “Bao” from the name of the lake. The name was carried whenever the people moved eastward to avoid the constant flooding and in four centuries the Municipality of Baao became better known than the lake from where it got its name.

posted by Paulix at 1:06 AM | 0 comments
Tuesday, February 12, 2008
A Poem by an Expatriate

. . . . . . . . . .THOU SHALL NOT

Scrutinizing the satellite map of my native
. . . . .town in another continent was like
. . .investigating the crime scene
. . . . .of a teenager's sin

Here once stood the house where my Lolo
. . . . .chastised me with words that started
. . . . .with: Are you a boy or a girl?
when he caught me tiptoeing to my room to
. . . . .check my new hairstyle - the shortest
. . .cut that was, and the most modern
. . . . .outfit I was wearing called
. . . . . . .pedal pushers

Here is the main road to the town proper or
. . .going the other way, out of town to the
. . . . .cemetery - the detour destination
. . . . .for young bicycle riders
. . .on moonlit nights
the same road where I learned to ride a bike
. . . . .an unthinkable act by a well-bred
. . . . .girl; bicycle riding with boys
. . .one moonlight night

. . .Went to confession
. . . . .not sure what commandment was
. . .broken but did penance for disobedience

. . . . . . . . . . . . . . .- Aida B. del Rosario


posted by Felipe Fruto Ll. Ramirez, SJ at 5:01 PM | 0 comments
Tuesday, January 22, 2008

The Cold of January


Imagine being so warm again
Hot chocolate simmering on the stove
sounds so inviting to the steaming polutan
I'll eat my crisp tuyo slowly to last till tomorrow.


I promised myself some hot coffee later
and hurry inside till the fog turns to snow.


Now I forgot I'm too old to be this happy
My body smarts from the heavy blankets
and your grin after so much mischief
as I tease your frozen fingers clumsily.


I enfold you and lead you to a little dance
working up a sweat on that sweet warm skin.


Let's do this every year in the cold
until that time when the cold front fades
or the weather breaks to rain and puts puddles
to the floor.


leaving us these intentions and recollections
of the warmth of this world.

posted by Paulix at 12:48 PM | 0 comments
Sunday, December 09, 2007
A Christmas tale by P.B. Robosa

Some years ago, for Christmas, I wrote a story as a Chirstmas gift to my wife, I gave her the copy of my first draft and vowed to elaborate it later when I will be able to publish it in a book along with my other stories. Well, the book is still a dream and the first draft remained untouched but its almost Christmas and I'm happy to share it with you.
The Tree of a Thousand Years
By: P.B.Robosa


Do you remember the story that the sky was once close to the earth? This was true. The sky was close to the earth and it was held by a tree that only lives for a thousand years. So for every thousand years or so the sky was in danger of falling down to earth and crushing everything on it, except of course, that their will be another tree ready to hold it up again. This would happen at the end of the year and at the beginning of the next so people then would wait quietly and anxiously at the end of the year, to the last minute, then broke in celebration on the first minute of the next year if the sky didn’t fall.
Nothing has yet seen this tree and many tried. It was said that a rainbow should point the way because its center is believed to be the highest part of the sky so perhaps the tree is there. So whenever a rainbow appears many would head out to its center. Finding the tree would be a great quest but also of enormous rewards because many believe that at the tree’s feet, gushes all the waters of the earth and from this the purest. From its branches, all fruit and flowers of the earth, even gold and silver, sprout and blooms. But best of all anyone who reaches it will have their hearts desire fulfilled, Once under the tree, one fears no ill weather, no hunger, no thirst, no loneliness and no pain. It would have been a great find for anyone indeed.
The bird Sayong wanted to see this tree and like many others he set out one day at the most beautiful of rainbows. The problem with Sayong was that he couldn’t fly like other birds because he was weighted down, endowed with many things because he was a peacock. He had a beautiful crown, shiny iridescent coat of feathers and a most wonderful tail that looked like it was studded with jewels. Sayong was encumbered by these trappings and a haughty and heavy heart that did not know how to love. So like the others he walked towards the rainbow.
After a while many have fallen back and discontinued the journey and only the most determined continued including Sayong. By nightfall the rainbow was gone and many others travelers and those that were left sat around a fire to keep warm. Sayong sat beside a tired Rooster who was staring at his crown. “My dear peacock,” said the Rooster, “you have such a beautiful crown.” “Do you get much praise from it?” “Yes I do,” said Sayong, “In fact I would give it to anyone quite easily because the endless praise it gets has become quite annoying.” “I would love to have them,” answered the Rooster quickly, “because that is why I am here, to look for praise which I have never had in my life and I fear I will die without it.” “I will give it to you if give me something in return.” said Sayong, “what do you have that you can give me?” Well they say I only have character, would you take some of my character?” “All right, said Sayong, taking off some of his crown and giving it to the Rooster for some of the Rooster’s character. At once Sayong felt some of his character and began to smile at himself.
The next evening at the fire, Sayong sat beside a tired looking Owl which kept looking at his iridescent feathers. “Did you get much learning my dear peacock? Your feathers are quite marvelous they look like the garment of a great philosopher.” “Yes,” answered Sayong, “I get much prestige from it but since the Rooster gave me some character last night I seem to feel no use for them.” “Prestige--you say?” retorted the Owl, “that is what I’m here for, I only have wisdom but I do not get much prestige, would you trade some of your coat with some of my wisdom?” “Gladly.” said Sayong.
On the next night, Sayong met a lonely looking white dove who kept looking at his tail feathers. “You have such beautiful tail feathers,” said the dove, “I wish I was born with some of them so I will not look so plain but beautiful like you. Sayong now with some character and wisdom offered “Would you like some of them, I’ll be glad to give you some.” “Really,” said the dove, “but I can only give you back some love which is all I have.”
“What is that?” Asked Sayong who did not know what love was. “No matter I’ll take it anyway, here are some of my tail feathers.” continued Sayong. Suddenly he felt very light and for the first time Sayong tried his flightless wings and he began to fly. He flew high up into sky and he was so happy he flew and flew and flew. At the very highest he did not feel the cold that was beginning to freeze his feathers, raindrops and wind began to buffet him but he continued on flying until at last he felt very tired and began his descent. A soon as the clouds parted from below him he saw a most majestic tree in front of him. It glittered with all manner of good things and Sayong immediately knew what it was and he headed for it.
Sayong perched on one of it branches and the tree moved feeling his presence. A voice from the tree began to talk. “Do you know where you are dear bird? You are in paradise and perhaps you are already dead for no one enters here alive.” “It does not matter anymore” answered Sayong “I am happy because I have found the tree of a thousand years.” The voice answered from the tree “The tree of a thousand years is the downfall of men, it is here that my Master was betrayed by the first man and woman who were lured and corrupted by its beauty. Up to this day it corrupts the world by its empty promises, that is perhaps why you are here. Yet my Master brings hope into the world by sending his son to destroy these promises and replace it with the promise of hope, no longer will men look from outside of themselves for nourishment, sustenance and freedom, but if they looked very hard, these they will find in their hearts.” And Sayong understood that his quest has ended and he stayed in paradise perched on the tree of a thousand years with his beauty, character, wisdom and love.
Everything came to pass in the world and a child was born to end all endless quests, and men most not look elsewhere but into their own hearts. The Rooster ever since was praised by men who removed its crown, the Owl had prestige but never got to show it because it came out only at night, the Dove never liked his tail feathers and today it has become symbol of love. Sometimes we never know what we will get until we stop wishing for it and we wait, What is true is that there is always joy in giving, whether it is a loving father giving his son away out of love, giving one’s life for others, or a Peacock giving all that he is about so he may truly feel real joy and freedom. We should remember these lessons at Christmas that it is not what we receive that gives us joy but what and when we give. To this very day we decorate the Christmas tree to remind us of another tree that holds up the sky and bears all things beautiful, why don’t we let it stay there till the New Year, lest the sky fall.



The End

posted by Paulix at 6:04 AM | 0 comments
Saturday, December 01, 2007

The Year 2007 is marked in history, albeit quietly, as the Centennial of the First Philippine Assembly, the incipient Philippine Congress of the First Republic in Asia. In October 16, 1907, on it opening day, right after William Howard Taft formally opened the proceedings, Bishop Barlin was given the floor to deliver the invocation or opening prayer. Nationalist historians dismiss this event as an American colonial tool to pacify the Filipinos, but curiosly, among its first topics on its opening day was the subject of Philippine Independence and from point of view of an American journalist simply saw it as a significant event in the History of the Filipinos, thus he wrote:
"It was Father Barlin who made the invocation at the opening of the First Philippine Assembly in 1907 --- a little incident in world history the full significance one hardly grasps. In a setting of Oriental Fanaticism, where life is held at naught, where man has no right that may not lose overnight, where his liberty, his home, his family are his, only as long as they are not wanted by another more powerful than he, there had come into existence an island people with Christian ideals, in whose land our own America had laid the foundation of democracy. Here, in 1907, the Bicol bishop, Father Jorge Barlin, gave the opening invocation at the first Oriental assembly of the people, by the people, and for the people".
Invocation for the First Philippine Assembly
October 16, 1907
Delivered by Msgr. Jorge I. Barlin
Translated from the original Spanish by P.B. Robosa


To You, Greatest and Omnipotent Creator, the only Magnificent King, Who reigns over the Universe with Eternal Majesty as the only Lord God. Who has created it with Your Power, You have put it in order with your knowledge, You support it with Your kindness, and You control it with Your Providence; to You, Voice of God in the highest, on whom the light of intelligence existed from all eternity, and with it you enlighten all men born to this Earth; to You, fountain of knowledge, whose eternal commandments are just and honest for all men, governments, families, societies, countries and nations, for the tribes and the kingdoms; to you Father of Light, from whom descends generosity and perfect gifts; counsel and impartiality; prudence and strength; to You on whose hands are the riches and the glory, the opulence and justice of all nations; to You, for whom the rulers govern with wisdom, the lawmakers decree just laws, the princes and heads of states order good things and the judges administer justice; we invoke You now on this great day of our history, on the day when the Filipino nation, a nation that acknowledges and adores you, is assembled for the first time to deliberate on its future destiny.
Pour upon these noble representatives the abundance of Your gifts, light over their intelligence, firmness in their wills, straightforwardness, nobility and determination in their acts, prudence and tact in all their decisions; so they may decree what is good and useful for the country, that which would contribute for its well being and greatness, that which would make it tread its way always towards the path of real human progress, until it reaches the summit of liberty and independence where dwells the noble and great nation, to which you have trusted the continuity and accomplishment of the work for its moral and political greatness. Bless also, Omnipotent God, that country under whose protective shield you placed the direction and safeguard of our social life, peace and liberty. For the perception and practice of justice, you have made this country great and strong, you have exalted it with majesty and power over other nations; endeavor, Lord, that while fulfilling the mission you have trusted it with, make the Filipino nation great and contented among other nations of the Earth, AMEN.
Let us commemorate the yearnings and the hopes of the Filipino nation so eloquently laid out by our "kabanwaan" and continue to pray for our Nation, our government and our leaders that they may return to the guidance of God's wisdom and follow His will.

posted by Paulix at 11:11 AM | 0 comments
Friday, November 09, 2007
Rizal's words in Baaoeño

In an answer to a challenge from one of my students from Rinconada who is attending my class on Rizal who commented that Rizal is too intellectual and the youth has difficulty in relating to him, I wrote the following translation of Rizal's "Last Farewell" in simple Rinconada/Baao Bicol to see if indeed Rizal's words would be too alien to the youth. In the process, I discovered the beauty and capacity of our own dialect in expressing Rizal's lofty thoughts and feelings.
Pinaka-Oreng Pa-aram
Ni Dr. Jose P. Rizal
Itinaga-Baao ni P.B. Robosa
Paaram ragang kinagis-ngan, potos kin kaliwanagan
Perlas sa dagat subangan, na-uuda tang kamurawayan
masingaya kong dara, patapos na ag mamundong buway,
kun tibaad kuntana ini mas makintab, lab-as ag sagana,
itatao man diyaday tolos-tolos para sa kanimong karayan.

Sa lugar kin labanan, sa init ka labo-labong sinabatan
dali tolos kong ibubuklad, ining buway kanimo idudusay,
maski sari man, puon tanom, sa takay o sa lubid bitayan
patag man o talbungan kin binitay , labanan o kasakitan
dyaday man a buway, itatao kun ayaton ka banwaan.

Ngamin ko babayaan pag langit bumuka ag nag aninag
senyas ka tapos ka ngitngit sa silaw ka bagong ramrag
kun kulang a pagkapula kuyan na namumulaag mong aldow
ibulos ag iluyap a pula ka rugo sa kanakong mga ugat,
itugma sa nagpupuon mong aldow na mabukang liwanag.

Pangitorogan ko, ko ako igin pa, padagos angan nagdakulo
pagitorogan angan nagin tawo, nagkukusog angan nagtalubo
Namapandawan ka, kanamong perlas ka sirangan dagat
oda lua a maitom mong mga mata, tulid a kiray sa angog
di nagmomundo o nagngongorot, oda mantsa kin pagkasupog.

Anap-anap ka kanakong buway, mawot ko angan pa man
Tara! babaoy kana kalag ko na sumusuway ag babayaan,
Tara! Aba-a nang raay na mauda tanganing ika mabuway,
mag-raan ta tumindog ka, nakaasag sakanimong kalangnitan,
sa raga mong malumok, magturog tuninong uda katapusan.

kun usad na aldow, ika maka-koko, sa kanakong linubngan
nagtatarok kaiba sa mga doot usad na bumobukang burak
irokot mo kanimong mga ngabil ta ako kanimong inarkan
ag mamatean ko sa angog maski sa irarom kan lubungan
a maimbong mong inga-inga, pagpayaba mo mamamatean.

Pabayaeng a aninag ka bulan roktan ako kin luway-luway,
togote na ako kumintab sa mga silyab ka bagong sirang
a na angin pababayaeng magoyop-oyop kin kamunduan
ag minsan kun agko tumogpa, sa krus ko, usad na gam-gam
pabayaeng maghingalo, ag magsiwit kin katoninongan.

Sa init ka aldow, paalisnga-wa pagkabasa ka tubig uran
tanganing agrangay ko sa langit, paitaas man darahon,
Ludok na inabot kining buway ko, bayae a iba pagtangisan,
pagsinarom ka apon ag saka ako ipinapangadyi man
Banwaan, tabi ipagnayo-ngayo na sa Dios ako magingalo.

pangadyi mo man su ngamin na ma-irak na nauda
su ngamin na nag-agi kin di maisip na mga kasakitan
para sa mga ina ta, na di matapos a na mga panambitan
para sa mga ilo, mga balo ag mga rakop na pinasakitan
pag-arangan man Banwaan, yana kanimong katalingkasan.

Saka kun gab-i matawoban na kin riknum a kamposanto,
oda nag aantabay kundi mga guiraan na sanang gayo,
di pag ribuka a na muraway o bugawon a na misteryo.
Ag kun marungog mo a na tunog kin gitara o harpa,
ako yan payaba kong Banwaan, kanimo na nagkakanta

Pag ining linubngan kanako, di na basang mabisita
ni ono na basang krus o bato na natutudang tanda
ipaarado mo sa para-oma angan a raga iluyap niya.
A abo ko bago malopa na ag di na mapakinabangan,
bayaeng mapino ag maging polbo sa ragang kaiwasan.

Ang-gan sa di na kaipuwan na ako man marumruman
lilibutun ko an maiwas mong langit, bukid o patag
maludok ko ikang kakantahan ang-gan ika mananok
sa kolor, ta-mis ag ugong ka kanakong panambitan
sa pagkabo-ot ag pagmangno, sa kanimo na oda kataposan.

Payaba kong Banwaan, ika na kanakong kamondoan
Filipinas kining buway, ironga ining kanakong paaram
babayaan ko kanimo, mga kag-igin, mga nabotan.
Lugar na uda mga uripon, ana kanakong pai-iiyanan
kun sari a pagtubod buway saka Dios a kag kahadean.
Paaram, mga kag-igin, mga ngod, mga parte ko buway
mga kayamon ko sa pobreng baloy na naroromroman
mamuya kamo na ako umaabot na sa ka-ingaloan
paaram nakagnirit na dayowan, kaiba ko sa kamuyawan
paaram sa ngamin na nabootan, a pagraan kapa-ingaloan.

posted by Paulix at 12:35 PM | 0 comments
Thursday, October 11, 2007
Moro raids---in Baao?

Some readers found my commentary on the image of 19th Century Baao surprising, if not hard to believe. What Moro raids? Moro raids on a place so far inland?
Moro raids were indeed a real danger for almost a century in the Bicol Region not excluding the town of Baao. Moros or Muslim raiders would wreak havoc on the coastal and inland towns of Bicol in search of loot and Christian slaves to be carried away to be sold or traded. Many of these towns, after being raided, would not recover and would disapper from the map. In the Rinconada area I can only assume that this raiders either entered the area from the Bicol river upon entering San Miguel Bay or through a land trail through one of the many gaps along the mountain range west of the region beside the China Sea. There are many accounts that the raids reached inland towns.
One of these recorded accounts, about the measures against them, was the one observed by Fr. Gomez-Platero then parish priest of Baao who recorded that sentinels(which were called with the Hispanized-Bicol word"bantayes") would roam the main streets of Baao ready to give the alarm.
A local account in Nabua recorded the intance when the Moros reached one of there outlying Barangays and the people took refuge in the parish church which was protected with "lantakas" or small cannons installed specifically for this purpose.
The failure of the provincial government to provide protection to the people, even after repeated petitions, elicited simply the province-wide instructions to make bladed weapons, bows and arrows and the setting up of an alarm system with sentinels and lookouts. The Battle of Tabgon Bay is almost unknown to our students but it was a Bikolano victory over these raiders. The threat of the Moros only ended in the close of the 19th Century upon the arrival of the steampowered launch which could easily outrun and shoot their "vintas" out of the water.
This happened more than a century ago and I still remember my Grandmother when as a child when misbehaving would silence me, "Paluway, marungog ngani ika kin mga Moro".

posted by Paulix at 9:18 AM | 0 comments
Friday, October 05, 2007
The Philippine Colors

A reader of this blog from Amsterdam, Peter Praggs, who studies flags, insists that I've got to make some modifications on my painting below. He writes " not only was the sun depicted with a mythogical face but also the stars, and why is the Blue field on top if it was a time of war". I must disagree.
First, the painting is an interpretation of an event based on eyewitness accounts and the only part of the account I reconstructed is that it shows the dead and wounded being carried from the battle field on carabao drawn sleds and these casualties are being replaced from the rear, their comrades taking up the rifles where they fell and firing away. there was no mention of flags but by the gallant way the Bikolanos opened the fight and by military practice this is not impossible.
Second, from the accounts of the Americans, the flag captured is usually a personal battle standard, the Philippine flag was at its infancy and no rules was laid out as to its dimensions, size of the fields and proper color, but I depicted the Philippine flag from what I know from Aguinaldo's instruction, which was in use in the Bicol Region already at this time. someone did told me of the mythological faces on the stars, but I need to look into this.
Third, the practice of putting the Red field on top in times of war was suggested to Pres. Quezon when he laid out the practice of using the "Official Philippine Flag" in 1919. Although some historians who favor Aguinaldo, now insists that at the Battle of Alapan in 1898, the flag was carried into battle with the red field on top.
All these fascinates about history, its in the past but you do not run out of interesting things.

posted by Paulix at 9:50 AM | 1 comments
Wednesday, October 03, 2007
"The Philippine Colors are Removed from the Battlefied at the End of the Battle of Agdangan" by P.B.Robosa


Oil on canvas, Unfinished, dimensions 6ft x 9 ft, First Exhibited at "Exploring Expressions" P.B. Robosa's First One Man Show, UNC Museum. On permanent display at the Museum of Baaoeño Memory, St. Monica Academy, Baao, Camarines sur.

posted by Paulix at 4:59 PM | 2 comments
Wednesday, September 12, 2007
The 19th Century Image of Baao by J. Rizal's Bodyguard

Ten years ago, on my occasional visits to the Ayala museum, I came upon the exhibit entitled "The Two Joses", a show celebrating the works and the friendship of Jose Rizal and his one time companion and bodyguard, the Spanish Lieutenant of the Civil Guard, Jose Taviel de Andrade. At a time when photography was impractical, Andrade, a talented artist, recorded his travels through graphite sketches and gave us the only extant image of Baao (so far) in the 19th century. During his visit to the town on May 30, 1887, he made the above sketch. A major pictorial zone of the sketch appears to be the town center showing at the background a roofed structure surrounded by a high fence. Houses appear to be scattered around this structure. Could this be the town marketplace? On the foreground appears to be a mound decorated with plants and a Cross planted at the center. Could this be a town memorial/monument to a Christian town or to the town founder St. Peter Baptist?

The sketch make the village appear fortified against some danger, could the above sketch of a timber and grass bell tower be also an alarm system? The age of the Moro raids on the region was at its end, is this Baao--still fortified and prepared for a Moro raid?

Could this poignant scene of a bony man and child reflective of the prevailing condition of the village at that time, depressed and impoverished or is this a random scene picked by Andrade of the people of the town?

posted by Paulix at 11:13 AM | 0 comments
Tuesday, September 11, 2007

Waiting for Christmas
and the Lost Trees of Baao Park

This happy love of forgotten years,
shadowed beneath drooping leaves
of the rain trees and fire trees of old
could you not stay and bear the cold

A little time more, in a heart's quickstep
join me on this vigil, in sleepy depth
the stars are beaming and the sun is lost
the bell tolling now for the day's ghost

bursting stars flowing behind clouds
of pale white angels with golden crowns
and the crystal moon brings silvery sheen
on this windy chill of September again.

The tranquil trees huddle in whisper
as we dream of them to again reappear
swaying stronger and stronger till December
but we awake as the cheap lights flicker.

posted by Paulix at 1:01 PM | 1 comments
Monday, July 02, 2007
A Model for Generations.

BEA IMPERIAL SAW: WRITING HISTORY HERE AND NOW

History is written in hindsight, but history is created here and now. It is at the most welcome triumph of one of the daughters of Baao, Bea Imperial Saw that compelled me to write about her. Like all Filipinos I followed lightly but later on was transfixed to the TV set as the drama unfolded at the PBB House. Real life is really as dramatic if not more so than fiction. Characters that you see most of the time played from a script appear and happen in real life. I write history to find and show examples of heroism and admirable character so that they may be taught to the young in the hope that someday these are the kind of people they grow up to. Bea surprises me because in my lifetime I saw in her the traits that I only pick from my readings and sometimes make believe that they are inherent in my heroes. Unlike popular celebrities, Bea did not get to the hearts of the Filipinos because she was beautiful or one who knew how to sing, dance and act, but got to it because of her strength, fortitude and childlike humility all of them played out in front of a national audience. Her reactions towards the actions and counter-reactions of her anti-theses Wendy and the one I forgot already, plays out in my head and would be unforgetable through the years. It's like watching Manny Pacquiao slugging it out, except this time it was wits, feelings, words and actions instead of fists. It will be of no surprise that someday, if not one of these days, some writer would label her as the epitome of what is good, true and beautiful about the Filipina youth and worthy as a model of character for our troubled times. If Bea doesn't do a Nora Aunor later in life, again Baao is blessed with a Baaoeno of national stature to be added to our growing pantheon of worthy Baaoeno personalities. I may not be there to write about her so I'm taking my chance now.

posted by Paulix at 10:21 AM | 0 comments
Sunday, June 10, 2007
Independence Day in Baao

The Spectacle of Independence Day Parades in Baao
P.B.Robosa

One of my fondest memories of youth in Baao are the yearly parades done to commemorate our Independence Day. I‘ve calculated the length of almost three decades that such a parade with floats, tableaus and participants with period costumes would remind or shock onlookers about vignettes of our history. My youthful interest then was aroused by the blood and gore that some scenes were played and made out of charcoal and red paint. I was too young to appreciate the historical details and significance of each display but today I could hold a short lecture for each of them to our unaware youth. Asking around, I learned that it was once a contest among Baao’s many organizations and interested individuals. I remembered my late father telling me stories of once he and his friends constructed a lumber, plywood and cement WWII tank with a bamboo barrel. The barrel was supposed to fire carbide gas explosions occasionally during the parade, but the “gunner” couldn’t come up with a good blast along the way, up until the “tank” reached the end of the parade when, in grand finale, a successful detonation split the bamboo canon in two.

These parades were held during the incumbency of the late Mayor Paulo L. Briones and probably participated in by civic minded organizations manned by members who were probably war veterans or who were used to or educated by such enactments. It was the heyday of Tito Dato and the ember days of Luis Dato, authorities both of our local and national histories so they probably had a hand into this. These efforts of our people in commemorating our struggles is truly remarkable and deserves not only our admiration but perhaps a revival of this practices to replace the present uninspiring celebrations of June 12. Jun Ramirez suggests we compile a wish list for Baao and definitely I’m including this on my list.

When construction workers were excavating the Barlin monument for its renovation, they found a marble plaque that read,” Dedicated to the Historic and Cultured People of Baao”, a part of the monument no doubt but is an apt description of the people of this town, let us live up to it, let us continue to be “Historic and Cultured”.

posted by Paulix at 3:30 AM | 0 comments
Previous Posts

* The Minasbad: Utility and Artistry in a Bicola...
* 1,234 Days of Fear: The Japanese Occupation in Baa...
* Answers to some welcome comments May I answer som...
* Something interesting about the name "Baao".A frie...
* Baaoenos Bravos A reader was surprised to hear a...
* Timeline of Baao History Paulix B. Robosa from “Ba...
* Apostles of Baao
* Sifting Through Perceptions: A Fresh Look at Baao'...
* Baao and Ockhams’s Razor While in discussion with...
* A Poem by an Expatriate

Archives

* March 2006
* April 2006
* May 2006
* June 2006
* July 2006
* August 2006
* October 2006
* November 2006
* January 2007
* February 2007
* March 2007
* April 2007
* June 2007
* July 2007
* September 2007
* October 2007
* November 2007
* December 2007
* January 2008
* February 2008
* March 2008
* May 2008
* June 2008
* July 2008

Links

* Google News
* "The Battle of Agdangan" by Paulix B. Robosa
* "Of Turtles and Men" by Vic Ll. Ramirez, JR.
* "A Man Called Barlin" by Fr. Jesus Esplana
* Genealogy: The Imperials of Baao, Pili, Naga
* Theresa of Avila Parish, San Vicente Baao
* Municipality of Baao Website
* Sta. Monica Academy
* Llanderal's Album: "Cenaculo"
* Llanderal's Album: "Soledad"
* Baao Social Development by R. Malay
* Lake Baao Ecosystem - UNDP Study
* Tourist Spots of Baao
* Google Earth Maps of Baao
* Satellite Map of Baao
* Maps and Weather of Baao
* Map of Baao 01
* Map of Baao 02
* Archdiocese of Nueva Caceres
* Gibon: "50 Years of the Bikol Annals"
* Gibon: "Churches of Camarines Sur, 1578-1898"
* Links to Rizaliana Websites
* Old Pics of the Philippines
* Mugmates - Baao
* Imperial Family Tree
* Palencia Clan
* Bishop Manuel P. Del Rosario
* Luis G. Dato
* Joaquin G. Bernas
* Paulix B. Robosa
* P. B. Robosa
* Istorya Kaidto
* Juan B. Guevarra
* Lola's Pride
* Liturgical Music Studio
* Bar Nasha
* Grad Bib Exeg

Contributors

* Felipe Fruto Ll. Ramirez, SJ
* Paulix

Powered by Blogger
www.flickr.com
what is this?
This is a Flickr badge showing photos in a set called baao 02. Make your own badge here.