THE GLOBAL WILDERNESS
I am beginning to discover that what we call the Global Village is actually more of a wilderness. It is easy to get lost in a wilderness of modern though somehow confusing technologies. To understand what I mean, all you have to do is open a window in the internet and chances are soon you will find yourself being offered so many other sites, all seemingly interesting.
If you are a senior citizen who happened to learn how to use the computer by trial-and-error method with some help from not too interested ‘tutors’, you may soon find yourself nowhere out of this modern wilderness. Then you are suddenly surrounded by angry spams and other wild computer ‘animals’ all trying to swallow you or capture you into their waiting caves often so alluring and so inviting to disregard.
No wonder the youngsters would exchange even their food allowances or school fees for the thrilling experiences offered by this modern jungle. But even the supposedly experts on this matters do not always agree.
”According to McLuhan, modern communication technologies such as radio and television globalize communication by allowing users from all levels of society around the world to easily connect with each other and exchange ideas instantaneously. On the Internet, physical distance is even less of a hindrance to the real-time communicative activities of people, and therefore social spheres are greatly expanded by the openness of the web and the ease at which people can search for online communities and interact with others that share the same interests and concerns. Therefore, this technology fosters the idea of a conglomerate yet unified global community. Due to the enhanced speed of communication online and the ability of people to read about, spread, and react to global news very rapidly, McLuhan says this forces us to become more involved with one another from countries around the world and be more aware of our global responsibilities. Similarly, web-connected computers enable people to link their web sites together. This new reality has implications for forming new sociological structures within the context of culture”.
“There is some disagreement in the consideration of the Internet as promoting the idea of a global village. Modern theorist Glnn Willmott says McLuhan's idea of the global village is a clichéd phrase that does not take into account the corruption of the Internet by government and corporate censorship and control over information on the web (news and entertainment information in particular). The notion of the digital divide also signifies why the idea of a global village is problematic; if not all people are connected to the Internet equally (notably minorities and the economically disadvantaged) and those that lack web access are excluded from global news and participating in online communities, then modern communication technology does not truly promote a global village as McLuhan described it for all people”.
As I said earlier it is easy to get lost in this global wilderness but one good news is: you will eventually find your way home if you are patient enough. I still recommend to other senior citizens to try to be up-to-date by learning how to use the computer. Believe me, it is not only interesting but truly rejuvenating.
Monday, June 30, 2008
Saturday, June 28, 2008
SOCIAL ORGANIZATIONS IN ALFONSO
SOCIAL ORGANIZATIONS IN ALFONSO
PRE-SPANISH SOCIETY
Conservatism, tradition, and poor transport facilities during the pre-Spanish period made Filipinos then somewhat less the social beings that they are today. The family was the main and the most stable social unit, the anchor to which the “baranggay” was tied.
Association between the two genders was taboo until such time as the parents deemed it “proper” to marry off their children.
POST REVOLUTION SOCIETY
It is a fact…sad for females, happy for males…that since the beginning of history, there have been more girls than boys, more women than men. There is reason to believe that 8 out of 10 born babies are girls. During the Spanish times, the ratio was one boy to five girls.
Today, only heaven knows what the ratio is. At any rate, Alfonso girls of Spanish times, having been introduced to Western thought and ways managed to shed off a good amount of inhibition, organized themselves, and turned more sociable. Under the leadership of Dolores Angeles and Concepcion Rosanes, they held dancing parties quite regularly. Their dancing hall was the old house of Capitan Inso.
Since Alfonso is the kind of town where everyone is almost related to everyone else, gentlemen callers had to come from neighboring towns. Courtship ended up in marriage – for most. For the less lucky, there was spinsterhood and old bachelorhood to fall back on.
Social instinct got the better of Alfonso folks, despite the dictates of conventions not to be too sociable. “Sa Liwanag ng Buwan”, as the name implies, was agroup of moon-lovers whose cycle of social activities depended on the cycle of lunar changes. Relatives and friends joined in for rounds of dancing, jokes, story-telling and eat. Among the active members were Dorotea Malabanan, Bonifacia Aviñante and Josefa Vidallon. Perhas because people have a natural inclination for self-expression through rhythmic ways or perhaps because songs somehow help ease the burden of life, some people in Alfonso got together to form a singing group called “Alulong” (probably because at night, they used to go around the town bringing with them musical instruments and singing popular songs, so that people compared them to howling dogs).
This music-minded group gathered nightly over a certain delicacy alternately prepared by each one of them. After eating they went around serenading, sometimes up to early dawn. The members: Olimpio Ortega, Juan Aviñante, Pablo Gloriano, Anastacio Añonuevo and Ireneo Alano.
WORLD WAR II SOCIAL ORGANIZATIONS:
During the Japanese Occupation, natives of Alfonso who resided elsewhere were all forced by circumstances to come home. There was nothing much to do because of the stresses of war. Several organizations evolved and there was a great competition both in athletic and social activities. This made the town very active, and each day was lived as if no war was going on.
“MARIBUZA” was organized long before the coming of the Japanese but it dried up and was only activated upon organization of other clubs.
Maribuza was coined from the first syllable of the four main streets of the Municipality: MA-bini, Ri-zal, BU-rgos, and ZA-mora.
BASTON: Composed mostly of elder boys and some girls, they busied themselves with dances and dramatics. The boys later joined the Guerilla movement against the Japanese, together with members of other clubs.
WAWAW: It was made up mainly of teenagers. Like Baston, Wawaw was also very active with many social activities.
SERENDAERS: As the name implies, members were the singers in town who indulged primarily in nightly “harana”. They also tried their dramatic talents through some “dramas” which they presented at the public market.
AMPHIBIANS; They did not walk on water or on land, but they made themselves popular through softball game which they usually played in the Plaza against other teams.
DAMAPOSA: It could have rightfully be called the Gambler’s Club, for the groups was composed of those who played DA-is, MA-jong, Po-ker, and SA-bong.
GOGARACAMATI: Composed of GO-do, GA-ra, RA-mon, CA-sto, MA-rcial, and TI-rso,
RAMBOGIE: Composed of very young boys who organized themselves to compete with the equally young other group who called themselves….
WINGS: The main opponent of Rambogie.
With so many organizations, there was never a dull moment in town.
There were singing contents, dramatic presentations, dance parties, athletic competitions. Petty fights ensued once in a while among the different groups.
But the spirit of unity and cooperation was maintained and visitors from other places were very much impressed. In fact, many of the evacuees decided to stay in Alfonso evern after the war, like the Ferreros family, De los Angeles family and many others.
POST WAR ORGANIZATIONS
After the Japanese War, attempts were made to revive the World War II organizations, but due to changes in trends of life, members of former organizations were scattered to different directions. The attempts were unsuccessful. On the other hand new clubs and civic organizations started sprouting from all sectors of society, all of which were instrumental in the social rehabilitation.
THE AMOR MIO CLUB: It was unintentionally organized in 1951 by a group of close friends who decided to give their group a name.
About a year later, it went on very glamoroualy with the affiliation of numerous civic-minded youths. It was active and somewhat prestigious. Later on, though, its prestige was a bit diminished in 1955 when other clubs were born.
THE VALIANT CLUB: Originally a basketball team named AVENGERS in 1953, it was later made a club by organizer Ading Dimaranan in order to increase the membership. It turned out to be the greatest competition of the Amor Mio Club who first predicted a life span of three months for the Valiant Club. The two clubs tried to outdo one another in all aspects. This was one competition that proved to be very beneficial to the town.
THE HIGHLANDERS: Aside from being good in Basketball, the Highlanders also made a name in social and intellectual activities.
THE EVERLASTING CLUB: One of the many organizations formed in the fifties, this one did not last long. Some members were absorbed by the Amor Mio Club while the others voluntarily joined the Valiant club after its president, was killed by another members during a fight that was triggered by an intrigue.
THE TWELVE BROTHERS CLUB: The Amor Mio Club and the Valiant Club were both busy with their own chores when suddenly the twelve Brothers erected a concrete Arch on the east portal of the Church Plaza that stood up to year 2008 when a new, wider, stronger and supposedly more modern arch was erected together with the fensing of the Church Plaza..
THE NO REKLAMO: Not to be outdone, some married men organized the No Reklamo Club. Led by D. Rodolfo Poblete, the group raised funds for the purchase of street lamps. Ironically, the No Reklamo Club died a natural death, not long after.
ONE PESO FAMILY: Upon disintegration of the No Reklamo Club, the One Peso Family was born. So called because its organization was initiated by one peso worth of “pansit”, it was just a kind of comraderie among close friends, composed mainly of professionals in town.
It did not last long when envious gossips started creating rumors about the members.
THE RAIN OR SHINE: It was composed of the happy-go-luck boys and girls in Alfonso. Its appeal was in its stress on being “actively carefree”. The group met and bonded together in all kinds of weather. Later, members voluntarily joined the Valiant Club.
THE INQUIRY MOVEMENT: Members called themselves QUERISTS. It was a socio-spiritual youth movement founded by the author who was at the same time the Moderator. Ther movement had no formal officers and was open to anyone. The primary intention was to bring the youth closer to Christ and closer to each other in all their activit ies.
Aside from frequent seminars on “any topic under the sun”, the Querists were ls o active in ahlet ics and other important community projects.
THE ZERO HOUR CLUB: It was then a softball team which was not active in social and other affairs.
THE KUYUG: Is an offashoot of the MARIBUZALI,m different from Maribuza duri8ng the Japanese time. The Kuyug was involved in a kind of cooperative that somehow kept the group intact.
THE STARIRAY: It was a happy-go-lucky group of married couples that st arted very actively. They got involved in almost all community activities and important projects but as they were quickly organized they dis int egrat ed just as fast. What remains of them was organized into a small sing ing group called the Marian.
IT DEPENDS:. Organized ahead of the Stariray during the lat e seven ties they also star ted with a bang and faded out like the fading sound of a r eal “bang”.
The Grasshoppers, The Kayakas, Von-Vivant, Blazer and the likes were all peer groups involved mostly in ordinary social gat herings just t o keep them together e specially during vacation time. They were all absorbed by t he GALLANT when it was organized instantly in protest against the 1986 Flores de Mayo election of officers.
THE ALTINIG: It was an all male choir composed of rep resent at ives f rom all walks of life. It made anmae in the whole province of Cavite during the November 1985 Marian Concert. To be able to sing Handle’s Allelujah and San Pedro’s Bayang Magiliw, female voice was needed so the Altinig invited some girls to j oin the group. They were called friends.
The”Friends” got so carried away by the Altinig , and was later accommodated thus converting the all-male choir into a mixed choir.
THE KULIGLIGS: Another sing ing g r oup that made a nme in the lat e seventies. They were responsible in soliciting funds they used in buying the electric organ for the Church. They were guided and supervised by Rev. Fr. Andres Coral.
ALFONSO WOMEN’S CLUB: Upon its organization it immediately ventured into a big project: The modern concrete stage. Like other organizations they disintegrate ed after the task.
THE HAPPY QUONDAMS: It was a Socio-cibic, Non-politicasl, Non-sectarian and Non-profit organizat ionm composed of self-sacrificing, civic-spirited, “youth” of alf onso, Cavite, forty years and above in age. They share their Time, Talent and Treasur e with the yout h of Alfonso in the fulfillment of the Youth’s dynamic activities.
Unfortunately all the good members were ac tively involved in many other activities that t hey could not give t heir full a ttention to the works of the group.
JAYCEES (ALF NSO Siklab): A relatively young organization composed of young men and women, mostly professionals who are actively involved in many civic projects. They are affiliated with the National Jaycees.
ALFONSO NIÑA: A civic organization of young women who separate ed from the Jaycees. They were all very active in the beginning but did not last long enough.
Let us all hope that today’s active organizations remain alive and that the Filipino disease of “Nigngas Cogon” will not burn them up. After all social contact still is…and will always be a…basic human need, and we , the alfonso folk, should encourage and help them for whatever they’re worth.
At any rate, both the Amor Mios and the Valiants surviVed the test of time and both have accomplished much despite their shortcomings. At present, both the Amor Mios and the Valiants are actively on the go.
Clubs and organizations shall always be around for as long as there are boys and girls seeking attention among their peers. For that matter there shall always be competitions, intrigues, misunderstandings, quarrels and occasional real fights but these are all part of growing up. For a young boy and a young girl to be well-rounded not only intellectually but also physically, emotionally, psychologically, morally, spiritually, politically and socially, he or she must be allowed and be given a chance to get involved for who was he who said: “All work and no play makes Jack a dull boy, all play and no work makes Jack a parasite, but enough work and enough play makes Jack a man”.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante, m.d.d
PRE-SPANISH SOCIETY
Conservatism, tradition, and poor transport facilities during the pre-Spanish period made Filipinos then somewhat less the social beings that they are today. The family was the main and the most stable social unit, the anchor to which the “baranggay” was tied.
Association between the two genders was taboo until such time as the parents deemed it “proper” to marry off their children.
POST REVOLUTION SOCIETY
It is a fact…sad for females, happy for males…that since the beginning of history, there have been more girls than boys, more women than men. There is reason to believe that 8 out of 10 born babies are girls. During the Spanish times, the ratio was one boy to five girls.
Today, only heaven knows what the ratio is. At any rate, Alfonso girls of Spanish times, having been introduced to Western thought and ways managed to shed off a good amount of inhibition, organized themselves, and turned more sociable. Under the leadership of Dolores Angeles and Concepcion Rosanes, they held dancing parties quite regularly. Their dancing hall was the old house of Capitan Inso.
Since Alfonso is the kind of town where everyone is almost related to everyone else, gentlemen callers had to come from neighboring towns. Courtship ended up in marriage – for most. For the less lucky, there was spinsterhood and old bachelorhood to fall back on.
Social instinct got the better of Alfonso folks, despite the dictates of conventions not to be too sociable. “Sa Liwanag ng Buwan”, as the name implies, was agroup of moon-lovers whose cycle of social activities depended on the cycle of lunar changes. Relatives and friends joined in for rounds of dancing, jokes, story-telling and eat. Among the active members were Dorotea Malabanan, Bonifacia Aviñante and Josefa Vidallon. Perhas because people have a natural inclination for self-expression through rhythmic ways or perhaps because songs somehow help ease the burden of life, some people in Alfonso got together to form a singing group called “Alulong” (probably because at night, they used to go around the town bringing with them musical instruments and singing popular songs, so that people compared them to howling dogs).
This music-minded group gathered nightly over a certain delicacy alternately prepared by each one of them. After eating they went around serenading, sometimes up to early dawn. The members: Olimpio Ortega, Juan Aviñante, Pablo Gloriano, Anastacio Añonuevo and Ireneo Alano.
WORLD WAR II SOCIAL ORGANIZATIONS:
During the Japanese Occupation, natives of Alfonso who resided elsewhere were all forced by circumstances to come home. There was nothing much to do because of the stresses of war. Several organizations evolved and there was a great competition both in athletic and social activities. This made the town very active, and each day was lived as if no war was going on.
“MARIBUZA” was organized long before the coming of the Japanese but it dried up and was only activated upon organization of other clubs.
Maribuza was coined from the first syllable of the four main streets of the Municipality: MA-bini, Ri-zal, BU-rgos, and ZA-mora.
BASTON: Composed mostly of elder boys and some girls, they busied themselves with dances and dramatics. The boys later joined the Guerilla movement against the Japanese, together with members of other clubs.
WAWAW: It was made up mainly of teenagers. Like Baston, Wawaw was also very active with many social activities.
SERENDAERS: As the name implies, members were the singers in town who indulged primarily in nightly “harana”. They also tried their dramatic talents through some “dramas” which they presented at the public market.
AMPHIBIANS; They did not walk on water or on land, but they made themselves popular through softball game which they usually played in the Plaza against other teams.
DAMAPOSA: It could have rightfully be called the Gambler’s Club, for the groups was composed of those who played DA-is, MA-jong, Po-ker, and SA-bong.
GOGARACAMATI: Composed of GO-do, GA-ra, RA-mon, CA-sto, MA-rcial, and TI-rso,
RAMBOGIE: Composed of very young boys who organized themselves to compete with the equally young other group who called themselves….
WINGS: The main opponent of Rambogie.
With so many organizations, there was never a dull moment in town.
There were singing contents, dramatic presentations, dance parties, athletic competitions. Petty fights ensued once in a while among the different groups.
But the spirit of unity and cooperation was maintained and visitors from other places were very much impressed. In fact, many of the evacuees decided to stay in Alfonso evern after the war, like the Ferreros family, De los Angeles family and many others.
POST WAR ORGANIZATIONS
After the Japanese War, attempts were made to revive the World War II organizations, but due to changes in trends of life, members of former organizations were scattered to different directions. The attempts were unsuccessful. On the other hand new clubs and civic organizations started sprouting from all sectors of society, all of which were instrumental in the social rehabilitation.
THE AMOR MIO CLUB: It was unintentionally organized in 1951 by a group of close friends who decided to give their group a name.
About a year later, it went on very glamoroualy with the affiliation of numerous civic-minded youths. It was active and somewhat prestigious. Later on, though, its prestige was a bit diminished in 1955 when other clubs were born.
THE VALIANT CLUB: Originally a basketball team named AVENGERS in 1953, it was later made a club by organizer Ading Dimaranan in order to increase the membership. It turned out to be the greatest competition of the Amor Mio Club who first predicted a life span of three months for the Valiant Club. The two clubs tried to outdo one another in all aspects. This was one competition that proved to be very beneficial to the town.
THE HIGHLANDERS: Aside from being good in Basketball, the Highlanders also made a name in social and intellectual activities.
THE EVERLASTING CLUB: One of the many organizations formed in the fifties, this one did not last long. Some members were absorbed by the Amor Mio Club while the others voluntarily joined the Valiant club after its president, was killed by another members during a fight that was triggered by an intrigue.
THE TWELVE BROTHERS CLUB: The Amor Mio Club and the Valiant Club were both busy with their own chores when suddenly the twelve Brothers erected a concrete Arch on the east portal of the Church Plaza that stood up to year 2008 when a new, wider, stronger and supposedly more modern arch was erected together with the fensing of the Church Plaza..
THE NO REKLAMO: Not to be outdone, some married men organized the No Reklamo Club. Led by D. Rodolfo Poblete, the group raised funds for the purchase of street lamps. Ironically, the No Reklamo Club died a natural death, not long after.
ONE PESO FAMILY: Upon disintegration of the No Reklamo Club, the One Peso Family was born. So called because its organization was initiated by one peso worth of “pansit”, it was just a kind of comraderie among close friends, composed mainly of professionals in town.
It did not last long when envious gossips started creating rumors about the members.
THE RAIN OR SHINE: It was composed of the happy-go-luck boys and girls in Alfonso. Its appeal was in its stress on being “actively carefree”. The group met and bonded together in all kinds of weather. Later, members voluntarily joined the Valiant Club.
THE INQUIRY MOVEMENT: Members called themselves QUERISTS. It was a socio-spiritual youth movement founded by the author who was at the same time the Moderator. Ther movement had no formal officers and was open to anyone. The primary intention was to bring the youth closer to Christ and closer to each other in all their activit ies.
Aside from frequent seminars on “any topic under the sun”, the Querists were ls o active in ahlet ics and other important community projects.
THE ZERO HOUR CLUB: It was then a softball team which was not active in social and other affairs.
THE KUYUG: Is an offashoot of the MARIBUZALI,m different from Maribuza duri8ng the Japanese time. The Kuyug was involved in a kind of cooperative that somehow kept the group intact.
THE STARIRAY: It was a happy-go-lucky group of married couples that st arted very actively. They got involved in almost all community activities and important projects but as they were quickly organized they dis int egrat ed just as fast. What remains of them was organized into a small sing ing group called the Marian.
IT DEPENDS:. Organized ahead of the Stariray during the lat e seven ties they also star ted with a bang and faded out like the fading sound of a r eal “bang”.
The Grasshoppers, The Kayakas, Von-Vivant, Blazer and the likes were all peer groups involved mostly in ordinary social gat herings just t o keep them together e specially during vacation time. They were all absorbed by t he GALLANT when it was organized instantly in protest against the 1986 Flores de Mayo election of officers.
THE ALTINIG: It was an all male choir composed of rep resent at ives f rom all walks of life. It made anmae in the whole province of Cavite during the November 1985 Marian Concert. To be able to sing Handle’s Allelujah and San Pedro’s Bayang Magiliw, female voice was needed so the Altinig invited some girls to j oin the group. They were called friends.
The”Friends” got so carried away by the Altinig , and was later accommodated thus converting the all-male choir into a mixed choir.
THE KULIGLIGS: Another sing ing g r oup that made a nme in the lat e seventies. They were responsible in soliciting funds they used in buying the electric organ for the Church. They were guided and supervised by Rev. Fr. Andres Coral.
ALFONSO WOMEN’S CLUB: Upon its organization it immediately ventured into a big project: The modern concrete stage. Like other organizations they disintegrate ed after the task.
THE HAPPY QUONDAMS: It was a Socio-cibic, Non-politicasl, Non-sectarian and Non-profit organizat ionm composed of self-sacrificing, civic-spirited, “youth” of alf onso, Cavite, forty years and above in age. They share their Time, Talent and Treasur e with the yout h of Alfonso in the fulfillment of the Youth’s dynamic activities.
Unfortunately all the good members were ac tively involved in many other activities that t hey could not give t heir full a ttention to the works of the group.
JAYCEES (ALF NSO Siklab): A relatively young organization composed of young men and women, mostly professionals who are actively involved in many civic projects. They are affiliated with the National Jaycees.
ALFONSO NIÑA: A civic organization of young women who separate ed from the Jaycees. They were all very active in the beginning but did not last long enough.
Let us all hope that today’s active organizations remain alive and that the Filipino disease of “Nigngas Cogon” will not burn them up. After all social contact still is…and will always be a…basic human need, and we , the alfonso folk, should encourage and help them for whatever they’re worth.
At any rate, both the Amor Mios and the Valiants surviVed the test of time and both have accomplished much despite their shortcomings. At present, both the Amor Mios and the Valiants are actively on the go.
Clubs and organizations shall always be around for as long as there are boys and girls seeking attention among their peers. For that matter there shall always be competitions, intrigues, misunderstandings, quarrels and occasional real fights but these are all part of growing up. For a young boy and a young girl to be well-rounded not only intellectually but also physically, emotionally, psychologically, morally, spiritually, politically and socially, he or she must be allowed and be given a chance to get involved for who was he who said: “All work and no play makes Jack a dull boy, all play and no work makes Jack a parasite, but enough work and enough play makes Jack a man”.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante, m.d.d
Friday, June 27, 2008
THE "GREAT" MACHINE GUN
The "Great" Machine Gun
(The Role of Pampilo Rint in Acquiring it)
One big problem of the residents during the Japanese occupation was lack of firearms. Everybody was thinking of ways on how to acquire them to secure the community better. An important idea popped-up and was suggested by ANSELMO (MEMONG) JECIEL (Son of Ex-Governor Reymundo Jeciel) sometime in 1944 just before the actual battle at the Alfonso Poblacion.
He had an ROTC friend in San Andres who told him about a machine gun in their headquarters which they would be willing to exchange for a handier Tommy gun. Memong told his companions about it and practical strategy on how to get and bring home the machine gun was immediately planned.
PAMFILO RINT and CONRADO HERNAIS (Son of Mayor Hernais) were assigned to bring the Tommy gun to Manila, They placed the Tommy gun inside a native “BAY-ONG” then covered it with “sayote” fruits as they traveled with some Japanese in one 6X6 truck carrying other fruits and foods to Manila.
On the way, Pamfilo Rint nervously tried his best to conceal the “Bay-ong” with the gun until they reached San Andres Rotunda where it was brought down then carried to the ROTC Headquarters.
The duo then went to the office of Mr. Hammond Buck at Quezon Blvd., Quiapo where RAMON OROSA was already waiting. They discussed the matter with Buck’s truck driver. It took all of Ramon’s persuasive know-how before the driver agreed. Meantime, Memong and Pamping took the machine gun and brought it to Mr. Buck’s office without telling him about it. Only the fearful driver was in connivance with the young fighters.
Coincidentally, the following morning, Pamping’s brother, FRANCISCO RINT arrived from Aparri bringing with him dried fishes in a medium-sized bamboo basket (BALAONG). It was there where Pamping placed the machine gun covered by dried fish.
With Mr. Hammond Buck traveling with them unaware of the machine gun, the trip was full of tensions and apprehensions which started in Baclaran when a Japanese guard stopped them and pierced the “Balaong” all around with his bayonet as a matter of routine procedure. The “gang” was breathless during that moment and thanks God, the guard miraculously didn’t hit the gun inside.
When the truck reached Tagaytay it was again stopped by a Japanese sentry near Taal Vista Lodge. He was borrowing the truck. Mr. Buck agreed but requested that the truck be unloaded first of all its contents. The “balaong” with the gun was somewhat heavy and so Pamping stupidly pulled out the gun. When it was seen by Mr. Buck he almost collapsed. He blew his top and scolded the whole “barakada”. He could have been beheaded had it been discovered by the Japanese.
It was temporarily hidden behind thick “Los Baños” plants before it was brought to the nearby house where it was taken out the following morning and carried to the Orosa house. News about it spread fast and the whole town rejoiced. It boosted the morale of the community. It was surrounded by a mob of curious onlookers when it was first tried. Suddenly everyone felt brave and secured. True enough, when the actual battle came in January 1945 it was used against the Japanese who retaliated with their “chic-bung” that hit the roof of the Orosa residence.
After the liberation when the “Hukbalahaps” were very active, a truck full of them reached Alfonso. The machine gun was borrowed by Quintin Gumiit. There was no encounter and the machine gun was kept at the municipal building. It was finally confiscated by General Mascardo of BCT.
________
Data about the machine gun was provided by Pamfilo Rint of Alfonso, Cavite who was then a member of the Philippine-American Guerilla when the author interviewed him on August 13, 1986. Pamping is a close relative of Hipolito Rint, a hero of the Philippine Revolution.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante, m.d.
(The Role of Pampilo Rint in Acquiring it)
One big problem of the residents during the Japanese occupation was lack of firearms. Everybody was thinking of ways on how to acquire them to secure the community better. An important idea popped-up and was suggested by ANSELMO (MEMONG) JECIEL (Son of Ex-Governor Reymundo Jeciel) sometime in 1944 just before the actual battle at the Alfonso Poblacion.
He had an ROTC friend in San Andres who told him about a machine gun in their headquarters which they would be willing to exchange for a handier Tommy gun. Memong told his companions about it and practical strategy on how to get and bring home the machine gun was immediately planned.
PAMFILO RINT and CONRADO HERNAIS (Son of Mayor Hernais) were assigned to bring the Tommy gun to Manila, They placed the Tommy gun inside a native “BAY-ONG” then covered it with “sayote” fruits as they traveled with some Japanese in one 6X6 truck carrying other fruits and foods to Manila.
On the way, Pamfilo Rint nervously tried his best to conceal the “Bay-ong” with the gun until they reached San Andres Rotunda where it was brought down then carried to the ROTC Headquarters.
The duo then went to the office of Mr. Hammond Buck at Quezon Blvd., Quiapo where RAMON OROSA was already waiting. They discussed the matter with Buck’s truck driver. It took all of Ramon’s persuasive know-how before the driver agreed. Meantime, Memong and Pamping took the machine gun and brought it to Mr. Buck’s office without telling him about it. Only the fearful driver was in connivance with the young fighters.
Coincidentally, the following morning, Pamping’s brother, FRANCISCO RINT arrived from Aparri bringing with him dried fishes in a medium-sized bamboo basket (BALAONG). It was there where Pamping placed the machine gun covered by dried fish.
With Mr. Hammond Buck traveling with them unaware of the machine gun, the trip was full of tensions and apprehensions which started in Baclaran when a Japanese guard stopped them and pierced the “Balaong” all around with his bayonet as a matter of routine procedure. The “gang” was breathless during that moment and thanks God, the guard miraculously didn’t hit the gun inside.
When the truck reached Tagaytay it was again stopped by a Japanese sentry near Taal Vista Lodge. He was borrowing the truck. Mr. Buck agreed but requested that the truck be unloaded first of all its contents. The “balaong” with the gun was somewhat heavy and so Pamping stupidly pulled out the gun. When it was seen by Mr. Buck he almost collapsed. He blew his top and scolded the whole “barakada”. He could have been beheaded had it been discovered by the Japanese.
It was temporarily hidden behind thick “Los Baños” plants before it was brought to the nearby house where it was taken out the following morning and carried to the Orosa house. News about it spread fast and the whole town rejoiced. It boosted the morale of the community. It was surrounded by a mob of curious onlookers when it was first tried. Suddenly everyone felt brave and secured. True enough, when the actual battle came in January 1945 it was used against the Japanese who retaliated with their “chic-bung” that hit the roof of the Orosa residence.
After the liberation when the “Hukbalahaps” were very active, a truck full of them reached Alfonso. The machine gun was borrowed by Quintin Gumiit. There was no encounter and the machine gun was kept at the municipal building. It was finally confiscated by General Mascardo of BCT.
________
Data about the machine gun was provided by Pamfilo Rint of Alfonso, Cavite who was then a member of the Philippine-American Guerilla when the author interviewed him on August 13, 1986. Pamping is a close relative of Hipolito Rint, a hero of the Philippine Revolution.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante, m.d.
Thursday, June 26, 2008
A THRILLING WAR EXPERIENCE
February 1, 1944: The people were in panic because of the coming of the Japanese. Young and old ran here and there carrying with them anything they could. There were crying and shouting. Everybody was in a state of hysteria. Many trembled in fear. Women got nervous; men became confused, some children were lost while old women prayed. Everybody hurried to a hiding place.
Only the brave “guerreros” were left in town. To most children, however, it was an unforgettable thrilling experience.
Before dark, the sound of bullets could be heard from both sides. It lasted the whole night. Many thought that was their end.
Our fighters held their line and the Japanese retreated. The next day was quiet, the surrounding was eerie like cemetery; even the birds seemed to stop flying. It was as if heaven was hanging above your head. People, one-by-one and in groups started coming to town from their hiding places to find out the result. Not one of the “guerillas” was hurt. “The Patron Saint saved them”, said the manongs and the manangs.
A Japanese automobile and truck were found riddled with bullets. The engines were out of order. The truck was found to be loaded with drums of kerosene and rags showing an intent to burn the town. There were drops of blood on the ground, but no corpse was found. The Japanese were very careful not to leave any of their casualties.
In the afternoon of the next day, the fighting resumed. The Japanese soldiers came back with a vengeance. Soon there was a mad exchange of shots. There were occasional moments of silence alternated by wild bursts of bullets. Shooting stopped the following morning but the guerrillas did not advance.
At about noontime, a dense smoke rose over the town. It looked like the whole Poblacion was burning. Before the Japanese retreated, they burned some houses in Alas-as Street and possibly cremated their dead comrades.
The following day, runners informed those in hiding that the Americans had landed in Nasugbu, Batangas. Everybody rejoiced and started coming out with great excitement from the caves and creeks where they breathlessly stayed the other night.
Carried by my father on his shoulders, I was brought to town from Barrio Esperanza where we fearfully stayed temporarily in a forested area near a brook. There was great rejoicing that morning when people saw seven white doves flying over the Town Plaza. They said those doves were the Seven Archangels.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante, m.d.
Only the brave “guerreros” were left in town. To most children, however, it was an unforgettable thrilling experience.
Before dark, the sound of bullets could be heard from both sides. It lasted the whole night. Many thought that was their end.
Our fighters held their line and the Japanese retreated. The next day was quiet, the surrounding was eerie like cemetery; even the birds seemed to stop flying. It was as if heaven was hanging above your head. People, one-by-one and in groups started coming to town from their hiding places to find out the result. Not one of the “guerillas” was hurt. “The Patron Saint saved them”, said the manongs and the manangs.
A Japanese automobile and truck were found riddled with bullets. The engines were out of order. The truck was found to be loaded with drums of kerosene and rags showing an intent to burn the town. There were drops of blood on the ground, but no corpse was found. The Japanese were very careful not to leave any of their casualties.
In the afternoon of the next day, the fighting resumed. The Japanese soldiers came back with a vengeance. Soon there was a mad exchange of shots. There were occasional moments of silence alternated by wild bursts of bullets. Shooting stopped the following morning but the guerrillas did not advance.
At about noontime, a dense smoke rose over the town. It looked like the whole Poblacion was burning. Before the Japanese retreated, they burned some houses in Alas-as Street and possibly cremated their dead comrades.
The following day, runners informed those in hiding that the Americans had landed in Nasugbu, Batangas. Everybody rejoiced and started coming out with great excitement from the caves and creeks where they breathlessly stayed the other night.
Carried by my father on his shoulders, I was brought to town from Barrio Esperanza where we fearfully stayed temporarily in a forested area near a brook. There was great rejoicing that morning when people saw seven white doves flying over the Town Plaza. They said those doves were the Seven Archangels.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante, m.d.
Wednesday, June 25, 2008
PRAYERS GRANTED
PRAYERS GRANTED BUT…
Excerpts from My Nigerian Diary
30 August 78: Petition-prayers were granted today. We, the Massey Street Children’s Hospital doctors hitch rode with the Island Maternity Group and just worked calmly and confidently. As expected we were checked by the Chief Consultant, Dr. Rilwan. But we have already finished checking all the patients before 12:00 noon. So at 1:20 p.m. we walked for the first time from MSCH to Kayola House where the Lagos State Health Management Board was housed.
We were told yesterday by our colleagues that Mr. Bakari, the LSHBM Secretary was very mad at the MSCH doctors because of the letter sent by the Secretary yesterday. But we decided to face him squarely and just tell him the truth. All the while I was praying and surrounding Mr. Bakari with the Peace and Love of Christ.
Surprisingly (or perhaps miraculously) when Mr. Bakari saw us he was so accommodating, so fatherly and so kind to us. He even promised to personally see Dr. Rilwan so he could personally discuss our transport problem. Then he ordered his messenger to immediately meet the Manager of Palm Heights Hotel so that we could be transported to MSCH daily, meantime that our transport problem was hanging and our car loans were not yet ready. Thanks God…
Five days later I learned that many of my companions at Palm Heights Hotel like Dr. Reyes, Dr. Del Mundo, Dr. Cagampan, Dr. Macaraeg, Dr. Rivera and Dr. Mendoza were all planning to transfer to another dwelling place where, according to the rumors, they could earn more Naira Illegally. Only Dr. Lumbay and I would be left. I was really at a loss because my transport problem was not yet fully solved. I also needed more Naira so I left everything to God. I was sure He would again enlighten me and guide me to the right decision.
Again I surrounded those who were planning to transfer with the Peace and Love of Christ so they would include me and Dr. Lumbay with their plans while at the same time invoking God to continue guiding us.
Prayers again granted two days later. Doctors Reyes, Rivera, Mendoza and I went to visit Carlton Hotel to see our colleagues there. It was not a miserable kind of life there specially considering that they could earn extra amount for sacrificing a little discomfort , a little mess and little more work.
It was also there where we heard the story about the ramble that happened at “Palarong Pilipino” (the place where Filipinos gathered every Sunday) three days ago. A certain Filipino Seaman quarreled with a Nigerian Taxi driver when another Nigerian intruded. Other Filipinos also intruded and this resulted into a rumble. The Nigerian passenger reported the case to the Police and many Filipinos were pointed by her and were apprehended.
The Philippine Ambassador came to help but to no avail. He was even insulted. The case was brought to court with four Filipinos involved.
The Ambassador gave a warning to Filipinos to keep cool and calm because if the case would be published in Nigerian Newspapers that Filipinos mobbed a Nigerian, all Filipinos would be in hot water. The Ambassador promised that should the case go that far, he would immediately request for a Military Airplane from the Philippines to recall all Filipinos in Nigeria. It created fear and panic among us. But I was sure God knew better. Even if we would be recalled back to the Philippines it would surely be under smooth and diplomatic procedures. It was in cases like this that President and Mrs. Marcos could show their best.
7 September 78: Father Slattery brought me to the college he founded 22 years ago, St. Finbarr College, a few minutes drive from Palm Heights Hotel. He was trying his best to entertain me as he could feel how I felt in a foreign country away from my family and without money.
It was Fr. Slattery who defined to me Nigeria (Lagos, particularly) as ‘a place where some poor souls suffer for a while before going to heaven’. In short, to him, Nigeria was Purgatory although I thought it was not that bad really. I only had misconceptions. I was made to believe that in Nigeria doctors were extraordinarily accommodated and were treated very specially. Now I was beginning to think otherwise.
Two days later. We. (Drs. Reyes, del Mundo, Cagampan, Macaraeg, Lumbay,Rivera Mendoza and myself) planned to move to Skyline Hotel at Ikurudo road. It was more accessible to transportation and could earn extra by special arrangement with the Hotel Manger. We were to cook our own food and take care of our “house”. In the afternoon our request was granted.
We moved there. Four rooms with common sala and common dining room. In one room was Doctors Del Mundo and Reyes, in another room were Doctors Rivera and Mendoza, at the third were Doctors Cagampan and Macaraeg and with me was Dr. Lumbay, my only disappointment because he was too childish, so carefree and very untidy.
Excerpts from My Nigerian Diary
30 August 78: Petition-prayers were granted today. We, the Massey Street Children’s Hospital doctors hitch rode with the Island Maternity Group and just worked calmly and confidently. As expected we were checked by the Chief Consultant, Dr. Rilwan. But we have already finished checking all the patients before 12:00 noon. So at 1:20 p.m. we walked for the first time from MSCH to Kayola House where the Lagos State Health Management Board was housed.
We were told yesterday by our colleagues that Mr. Bakari, the LSHBM Secretary was very mad at the MSCH doctors because of the letter sent by the Secretary yesterday. But we decided to face him squarely and just tell him the truth. All the while I was praying and surrounding Mr. Bakari with the Peace and Love of Christ.
Surprisingly (or perhaps miraculously) when Mr. Bakari saw us he was so accommodating, so fatherly and so kind to us. He even promised to personally see Dr. Rilwan so he could personally discuss our transport problem. Then he ordered his messenger to immediately meet the Manager of Palm Heights Hotel so that we could be transported to MSCH daily, meantime that our transport problem was hanging and our car loans were not yet ready. Thanks God…
Five days later I learned that many of my companions at Palm Heights Hotel like Dr. Reyes, Dr. Del Mundo, Dr. Cagampan, Dr. Macaraeg, Dr. Rivera and Dr. Mendoza were all planning to transfer to another dwelling place where, according to the rumors, they could earn more Naira Illegally. Only Dr. Lumbay and I would be left. I was really at a loss because my transport problem was not yet fully solved. I also needed more Naira so I left everything to God. I was sure He would again enlighten me and guide me to the right decision.
Again I surrounded those who were planning to transfer with the Peace and Love of Christ so they would include me and Dr. Lumbay with their plans while at the same time invoking God to continue guiding us.
Prayers again granted two days later. Doctors Reyes, Rivera, Mendoza and I went to visit Carlton Hotel to see our colleagues there. It was not a miserable kind of life there specially considering that they could earn extra amount for sacrificing a little discomfort , a little mess and little more work.
It was also there where we heard the story about the ramble that happened at “Palarong Pilipino” (the place where Filipinos gathered every Sunday) three days ago. A certain Filipino Seaman quarreled with a Nigerian Taxi driver when another Nigerian intruded. Other Filipinos also intruded and this resulted into a rumble. The Nigerian passenger reported the case to the Police and many Filipinos were pointed by her and were apprehended.
The Philippine Ambassador came to help but to no avail. He was even insulted. The case was brought to court with four Filipinos involved.
The Ambassador gave a warning to Filipinos to keep cool and calm because if the case would be published in Nigerian Newspapers that Filipinos mobbed a Nigerian, all Filipinos would be in hot water. The Ambassador promised that should the case go that far, he would immediately request for a Military Airplane from the Philippines to recall all Filipinos in Nigeria. It created fear and panic among us. But I was sure God knew better. Even if we would be recalled back to the Philippines it would surely be under smooth and diplomatic procedures. It was in cases like this that President and Mrs. Marcos could show their best.
7 September 78: Father Slattery brought me to the college he founded 22 years ago, St. Finbarr College, a few minutes drive from Palm Heights Hotel. He was trying his best to entertain me as he could feel how I felt in a foreign country away from my family and without money.
It was Fr. Slattery who defined to me Nigeria (Lagos, particularly) as ‘a place where some poor souls suffer for a while before going to heaven’. In short, to him, Nigeria was Purgatory although I thought it was not that bad really. I only had misconceptions. I was made to believe that in Nigeria doctors were extraordinarily accommodated and were treated very specially. Now I was beginning to think otherwise.
Two days later. We. (Drs. Reyes, del Mundo, Cagampan, Macaraeg, Lumbay,Rivera Mendoza and myself) planned to move to Skyline Hotel at Ikurudo road. It was more accessible to transportation and could earn extra by special arrangement with the Hotel Manger. We were to cook our own food and take care of our “house”. In the afternoon our request was granted.
We moved there. Four rooms with common sala and common dining room. In one room was Doctors Del Mundo and Reyes, in another room were Doctors Rivera and Mendoza, at the third were Doctors Cagampan and Macaraeg and with me was Dr. Lumbay, my only disappointment because he was too childish, so carefree and very untidy.
SANGHIYANG AND SAYAW SA APOY
F. SANGHIYANG
Among articles and write-ups coming out of books and magazines, I often encounter that “SAYAW SA APOY” is also called “SANGHIYANG”. This is wrong because based on what I have personally seen and according to those who are involved in doing them, “SANGHIYANG” & “SAYAW SA APOY” are two distinct rituals.
“Sayaw sa Apoy” is only a part or additional show to glamorize the performance of the “Sanghiyang” which could be performed separately. “Sayaw sa Apoy”, however, cannot be done without first doing “Sanghiyang” as preliminary ritual.
“Sanghiyang” is actually a ritual of Ancestral Offering based on the Old Testament. This is always done in preparation for other rituals such as Firewalking or Fire Dancing. “Basang-Gilagid”, guiding to eternal rest one who died, or healing someone bewitched.
It is also performed before searching for a lost item, such as jewelry and other valuables. After it, the “Barka” (or Magsasanghiyang) dialogues with the Superpower through her “Timbangan” (pendulum)
SAYAW SA APOY
As noted by Alejandro Roces, "In Alfonso, Cavite, there is a Barrio called MARAHAN where there lives an exclusive sect that perform a cultic ritual known as SANGHIYANG. This ritual used to be a pagan rite of ancestral worship but was later imbued with Christian connotations and biblical justification". Presently, it is being practiced not only as a form of ancestral worship but also as preparation of mediumtistic healing and a preliminary rite for a more colorful ritual called SAYAW SA APOY (Dance on Fire).
The original dancers claimed that SAYAW SA APOY actually started during the time of Noah, immediately after the Universal Deluge. (Gen, VIII:20) “And Noah built an altar unto the Lord and taking of all cattle and fowls that were clean, offered holocaust upon the altar.” This very act of Thanksgiving was handed down from generation to generation, and how it reached Alfonso, specifically Barrio Marahan, God only knows.
These Fire Dancers call themselves “BARCO”, meaning boat, signifying Noah’s Ark. How one becomes a “barco” is an interesting process that takes years of trials and spiritual exercises. This consists of several stages:
FIRST; “ANG PAG-AABOT NG TIMBANGAN” or the giving of the scale. The “TIMBANGAN” here is not like any of the measuring scales we find in the market. It is actually a chain necklace usually hanging one of several antique medallions which are considered amulets.
SECOND; “ANG PAGPAPASPAS” or the symbolic cleansing stage whereby the potential “barco” is fanned all over with a leafy branch of “Balas-hari” or “Baston ni San Jose” (Scientific name: Cordiline terminals).
THIRD; The “CORONATION” which is the final stage, after it the candidate is considered a full fledge “barco” of “barca”. This is the most colorful stage and an occasion for lavish feast. A “barco” automatically becomes a potential fire dancer aside from so many other special functions he can perform.
During the Spanish time this Fire Dancing Ritual was performed often during Barrio Fiestas and whenever there was an occasion for Thanksgiving. Sometime in 1921 Mr. Hammond Buck, a Thomasite teacher, noticed this group and brought them to Australia.
They performed there for one year but the skeptic Australian for failure to find a better explanation branded the dancers evil and considered the rite “satanic”. None of the group is still alive today and the dancers now are their descendants. Like their parents and grandparents, our present 'magsasayaw sa apoy' are all practicing Roman Catholics and ordinary people of good moral character. It is surprising why observers usually have a tendency to look at the negative aspects of things. In this particular case if we focus our attention and thinking on the negative side of fire we shall find nothing but hell and the devil. But let us not forget that for many occasions, God manifested Himself in the FORM OF FIRE. (see Exodus 111:2 =And the LORD APPEARED TO HIM IN A FLAME OF FIRE…” Acts 11:3 =and there appeared to them parted tongue as if it were of fire…; Exodus XIII:21 = and the Lord went before them to show the way by day in a pillar of cloud, and by night in a PILLAR OF FIRE…: Ecclesiasticus XLVIII:9 = who was taken up in a WHIRLWIND OF FIRE; in a chariot of FIERY HORSES).
The original seven dancers who went to Australia were also presented by Mr. Buck at the carnivals but the people thought the fire was artificial and the show did not click. Somehow the dancers grew old and got tired. The performances became more infrequent and was almost forgotten, then until the First Lady, Mrs. Imelda Marcos started reviving Filipino traditions and cultural heritages.
The interest in the Mystical Show was revitalized and gained new momentum. A group was organized under the leadership of Mang Edilberto Alvarez and Aling Eufrocina Hernan, both of Barrio Marahan, Alfonso, Cavite. While their performances were not as fantastic as that of the original group, they are magnificent and just as unbelievable.
The Fire Dancers use a special formula of prayer which I am not supposed to reveal and indeed, there is more to this show than just fire, smoke and glowing coals.
As Mr. Alejandro Roces said during one of his lectures, “In this scientific age, it is stupid to believe that people can walk on fire; more stupids is not to believe when you see that it is happening.
To see is to believe and to believe is to accept and to surrender. Whatever is behind this rite is a reality that we have to accept. There is a POWER BEYOND OUR COMPREHENSION and anything beyond our comprehension is something no one can attempt to fully explain.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante,m.d.
Among articles and write-ups coming out of books and magazines, I often encounter that “SAYAW SA APOY” is also called “SANGHIYANG”. This is wrong because based on what I have personally seen and according to those who are involved in doing them, “SANGHIYANG” & “SAYAW SA APOY” are two distinct rituals.
“Sayaw sa Apoy” is only a part or additional show to glamorize the performance of the “Sanghiyang” which could be performed separately. “Sayaw sa Apoy”, however, cannot be done without first doing “Sanghiyang” as preliminary ritual.
“Sanghiyang” is actually a ritual of Ancestral Offering based on the Old Testament. This is always done in preparation for other rituals such as Firewalking or Fire Dancing. “Basang-Gilagid”, guiding to eternal rest one who died, or healing someone bewitched.
It is also performed before searching for a lost item, such as jewelry and other valuables. After it, the “Barka” (or Magsasanghiyang) dialogues with the Superpower through her “Timbangan” (pendulum)
SAYAW SA APOY
As noted by Alejandro Roces, "In Alfonso, Cavite, there is a Barrio called MARAHAN where there lives an exclusive sect that perform a cultic ritual known as SANGHIYANG. This ritual used to be a pagan rite of ancestral worship but was later imbued with Christian connotations and biblical justification". Presently, it is being practiced not only as a form of ancestral worship but also as preparation of mediumtistic healing and a preliminary rite for a more colorful ritual called SAYAW SA APOY (Dance on Fire).
The original dancers claimed that SAYAW SA APOY actually started during the time of Noah, immediately after the Universal Deluge. (Gen, VIII:20) “And Noah built an altar unto the Lord and taking of all cattle and fowls that were clean, offered holocaust upon the altar.” This very act of Thanksgiving was handed down from generation to generation, and how it reached Alfonso, specifically Barrio Marahan, God only knows.
These Fire Dancers call themselves “BARCO”, meaning boat, signifying Noah’s Ark. How one becomes a “barco” is an interesting process that takes years of trials and spiritual exercises. This consists of several stages:
FIRST; “ANG PAG-AABOT NG TIMBANGAN” or the giving of the scale. The “TIMBANGAN” here is not like any of the measuring scales we find in the market. It is actually a chain necklace usually hanging one of several antique medallions which are considered amulets.
SECOND; “ANG PAGPAPASPAS” or the symbolic cleansing stage whereby the potential “barco” is fanned all over with a leafy branch of “Balas-hari” or “Baston ni San Jose” (Scientific name: Cordiline terminals).
THIRD; The “CORONATION” which is the final stage, after it the candidate is considered a full fledge “barco” of “barca”. This is the most colorful stage and an occasion for lavish feast. A “barco” automatically becomes a potential fire dancer aside from so many other special functions he can perform.
During the Spanish time this Fire Dancing Ritual was performed often during Barrio Fiestas and whenever there was an occasion for Thanksgiving. Sometime in 1921 Mr. Hammond Buck, a Thomasite teacher, noticed this group and brought them to Australia.
They performed there for one year but the skeptic Australian for failure to find a better explanation branded the dancers evil and considered the rite “satanic”. None of the group is still alive today and the dancers now are their descendants. Like their parents and grandparents, our present 'magsasayaw sa apoy' are all practicing Roman Catholics and ordinary people of good moral character. It is surprising why observers usually have a tendency to look at the negative aspects of things. In this particular case if we focus our attention and thinking on the negative side of fire we shall find nothing but hell and the devil. But let us not forget that for many occasions, God manifested Himself in the FORM OF FIRE. (see Exodus 111:2 =And the LORD APPEARED TO HIM IN A FLAME OF FIRE…” Acts 11:3 =and there appeared to them parted tongue as if it were of fire…; Exodus XIII:21 = and the Lord went before them to show the way by day in a pillar of cloud, and by night in a PILLAR OF FIRE…: Ecclesiasticus XLVIII:9 = who was taken up in a WHIRLWIND OF FIRE; in a chariot of FIERY HORSES).
The original seven dancers who went to Australia were also presented by Mr. Buck at the carnivals but the people thought the fire was artificial and the show did not click. Somehow the dancers grew old and got tired. The performances became more infrequent and was almost forgotten, then until the First Lady, Mrs. Imelda Marcos started reviving Filipino traditions and cultural heritages.
The interest in the Mystical Show was revitalized and gained new momentum. A group was organized under the leadership of Mang Edilberto Alvarez and Aling Eufrocina Hernan, both of Barrio Marahan, Alfonso, Cavite. While their performances were not as fantastic as that of the original group, they are magnificent and just as unbelievable.
The Fire Dancers use a special formula of prayer which I am not supposed to reveal and indeed, there is more to this show than just fire, smoke and glowing coals.
As Mr. Alejandro Roces said during one of his lectures, “In this scientific age, it is stupid to believe that people can walk on fire; more stupids is not to believe when you see that it is happening.
To see is to believe and to believe is to accept and to surrender. Whatever is behind this rite is a reality that we have to accept. There is a POWER BEYOND OUR COMPREHENSION and anything beyond our comprehension is something no one can attempt to fully explain.
From the book TINGKORAW: Alfonso's History and Legend by jett e. avinante,m.d.
Tuesday, June 24, 2008
TRIPLE 8 LUCK BROKEN
TRIPLE 8 LUCK BROKEN
Excerpts from my Nigerian Diary
8/26/78 – two plus six was still eight but I thought the good vibrations and the good fortunes earlier brought about by triple 8 was beginning to disintegrate. This day we were pulled out from the Federal Government Special Guest House to give way to some Heads of States coming for a conference. The new place was Puma Hotel at Plot 15 , Oyadiran Estate, Sabo-Yaba, Lagos, Nigeria.
It was far from my idea of a Hotel, not even a 5th class one following Philippine standards. It was similar to some low class motels in Ongpin, Manila but the smell was truly out of this world – a combination of that of a warehouse, a catacomb and a forgotten cabinet. The crafsmanshift was undeniably done by amateurs without supervision at all. We hoped against hope that our stay at Puma Hotel was only temporary. It looked worse because we came from The Federal Government Special Guest House. We all felt downhearted and totally disappointed. I promised myself not to tell this to my wife until she discovers the truth through my diary.
The following day was a hectic one. Early in the morning, together with Dr. Elizabeth Rivera and Dr. Agustin Lumbay we went to Massey Street Children’s Hospital to negotiate for our transport but the Chief Consultant, Dr. Rilwan was not accommodating. He was very negative concerning our request. Thanks God Dra. Basilio, an old-timer, was there to help us. She accompanied us to the Health Management Board where she brought our problem. But the Chairman of the Board only promised to help without formal communication with Dr. Rilwan who in turn, denied us again. We went back to the Management Board and did not leave the place until we got a letter from the Secretary.
Then we moved from the ‘prison-like’ Puma Hotel to Palm Heights Hotel which was o.k. except for the fishy surroundings. After all the past glories in the beginning, problems were now sprouting one by one like mushrooms on rainy days.
1. We felt we were treated unfairly like being accommodated at a prison-like room of Puma Hotel and the fishy surroundings of Palm Heights Hotel.
2. We, who were assigned at Massey Street Children’s Hospital, were not sure of our transport.
3. Because we reported the case to the Health Management Board which in turn wrote to the Hospital about our complaints, the Hospital Authorities reported to the Management Board that we were not up-to-date in our duties last week (since we have no transport). So there were a lot of confusions, misunderstandings and heavy hearts along the line.
4. The group turned disorganized as each one tried to look for a better accommodation and tried to do what ever he thought was good for him. As a result, the different Hotel Managers became irritated and reported the “childish and irresponsible” behavior of some Filipino Doctors. So, reports and counter reports and confusions after confusions followed.
5. We were all running out of money and you can imagine how it felt to be in a foreign country without money.
6. This was the time we thought of our love ones left in the Philippines. This was the moment we were seeking for shoulders to lean on.
I just prayed to God, because He was the most powerful and the most knowledgeable to show us the right thing to do. He was the only one who could protect and guide us all especially now that we were on the foreign land.
I was confident that God was guiding us all. He possibly was only teaching us a lesson not to be abusive, not to be stupid and not to be childish in making our decisions. He allowed us to come to Nigeria, He would show us the truth, the path, the light and the way.
I just hoped that the authorities at the Massey Street Children’s Hospital would always be surrounded by the peace and love of Christ so that they would always be understanding, friendly and accommodating to us. (to be continued)
Excerpts from my Nigerian Diary
8/26/78 – two plus six was still eight but I thought the good vibrations and the good fortunes earlier brought about by triple 8 was beginning to disintegrate. This day we were pulled out from the Federal Government Special Guest House to give way to some Heads of States coming for a conference. The new place was Puma Hotel at Plot 15 , Oyadiran Estate, Sabo-Yaba, Lagos, Nigeria.
It was far from my idea of a Hotel, not even a 5th class one following Philippine standards. It was similar to some low class motels in Ongpin, Manila but the smell was truly out of this world – a combination of that of a warehouse, a catacomb and a forgotten cabinet. The crafsmanshift was undeniably done by amateurs without supervision at all. We hoped against hope that our stay at Puma Hotel was only temporary. It looked worse because we came from The Federal Government Special Guest House. We all felt downhearted and totally disappointed. I promised myself not to tell this to my wife until she discovers the truth through my diary.
The following day was a hectic one. Early in the morning, together with Dr. Elizabeth Rivera and Dr. Agustin Lumbay we went to Massey Street Children’s Hospital to negotiate for our transport but the Chief Consultant, Dr. Rilwan was not accommodating. He was very negative concerning our request. Thanks God Dra. Basilio, an old-timer, was there to help us. She accompanied us to the Health Management Board where she brought our problem. But the Chairman of the Board only promised to help without formal communication with Dr. Rilwan who in turn, denied us again. We went back to the Management Board and did not leave the place until we got a letter from the Secretary.
Then we moved from the ‘prison-like’ Puma Hotel to Palm Heights Hotel which was o.k. except for the fishy surroundings. After all the past glories in the beginning, problems were now sprouting one by one like mushrooms on rainy days.
1. We felt we were treated unfairly like being accommodated at a prison-like room of Puma Hotel and the fishy surroundings of Palm Heights Hotel.
2. We, who were assigned at Massey Street Children’s Hospital, were not sure of our transport.
3. Because we reported the case to the Health Management Board which in turn wrote to the Hospital about our complaints, the Hospital Authorities reported to the Management Board that we were not up-to-date in our duties last week (since we have no transport). So there were a lot of confusions, misunderstandings and heavy hearts along the line.
4. The group turned disorganized as each one tried to look for a better accommodation and tried to do what ever he thought was good for him. As a result, the different Hotel Managers became irritated and reported the “childish and irresponsible” behavior of some Filipino Doctors. So, reports and counter reports and confusions after confusions followed.
5. We were all running out of money and you can imagine how it felt to be in a foreign country without money.
6. This was the time we thought of our love ones left in the Philippines. This was the moment we were seeking for shoulders to lean on.
I just prayed to God, because He was the most powerful and the most knowledgeable to show us the right thing to do. He was the only one who could protect and guide us all especially now that we were on the foreign land.
I was confident that God was guiding us all. He possibly was only teaching us a lesson not to be abusive, not to be stupid and not to be childish in making our decisions. He allowed us to come to Nigeria, He would show us the truth, the path, the light and the way.
I just hoped that the authorities at the Massey Street Children’s Hospital would always be surrounded by the peace and love of Christ so that they would always be understanding, friendly and accommodating to us. (to be continued)
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