After Ondoy: It's a relief to see the relief efforts

We, who are on dry land, have seen the devastation of Typhoon Ondoy on television, on the pages of the newspapers, and in the Internet. Therefore, there is no need to describe the tragedy here. We know and we commiserate.

We also know the failure of the government in many respects—from the moment it failed to save lives that should otherwise have not been lost to its omission to act with dispatch immediately after the deluge simply on the pretext that it lacks resources.

Nature has its way of demonstrating man’s shortcomings. In this case, Ondoy showed how ineffectual the government is. It was caught in a non-act, with clothes off.

In the face of tragedy, however, blame should take a backseat. It should not even be allowed to peer through the mud now blanketing so many villages in the eastern part of Metro Manila.

The hour calls for unified action to relieve the victims of their misery. It is a relief to see this happening. The general feeling in the country’s capital, in the provinces, and even in many parts of the world is that something must be done.

And indeed, things are being done. Relief missions are aplenty. Donations are pouring in, people are helping one another, and soon things will start moving even slow at first, and then life for everyone would hopefully return to normal.

While it has not yet, let me share to you, dear readers, some stories of heroism involving Romblomanons.

You see, Ondoy, when it decided to dump water on its path, did not have time (and did not care!) to discriminate whether its victims were black or white or Tagalong or Visayan or Mindanaoan.

Unlike in the biblical story of the plague before the Flood where the Lord sent angels to put a mark on the doors of the Israelites’ houses so that they would not be consumed by fire and brimstone, Ondoy did not have messengers of salvation to do exactly that. All it had was rain, which it poured out in mighty torrents to inundate all houses on its path.

These, unfortunately, included the houses and livelihood and material possessions of Romblomanons in Pasig, Quezon City, Marikina, Cainta, and Laguna.

I haven’t read an account yet as to how many exactly were the Romblomanon families that suffered from Ondoy’s wrath. The provincial government is not around—it’s in Romblon—so no one has wrote a report, or made a tally.

All we have is the information that last week, when the weather was calmer, the Banton Biniray, Inc., or BBI, and the Banton High School Alumni Association, or BHSAA, have begun the ball rolling to come to the succor of Banto-anon families affected. The relief effort is known as Bantoanon para sa Bantoanon. The Bantoanons’ fund-raising efforts were also set into full gear, with BBI vice chair Cely Fonte and BBI president Darry Fabul at the forefront.Last Sunday, the twin organizations mounted a relief drive where it distributed P1,000 in cash to each family beneficiary, plus old clothes. Lyndon Fadri, who is the current BHSA president, said that families who waived the benefit were given a gift pack containing a BHSAA t-shirt and a Subatey CD. As I write this, I have information that 80 families were to benefit from the Biniray and BHSAA relief mission.

Meanwhile, the Internet has been abuzz with full-length discussions on how to help. The yagting@yahoogroups and the RDL-CLEAR discussion group have been throwing back and forth information and views on Ondoy’s aftermath. The focus of these discussions is how to help.

RDL-CLEAR, led by the indefatigable Nic Musico, has rolled out a fund-raising drive. Check donations to RDL-CLEAR can be made in the name of Dely F. Ferrera, 3N 209 Howard Avenue, Elmhurst, Il 60126. Donations to RDL-CLEAR are tax-deductible.

Another Romblon organization, the Children’s Livelihood Education Assistance and Relief Foundation, or CLEAR Foundation, has sent in six boxes of hand-me-down clothes, which arrived on September 28, I was informed.

According to its executive director, Delia Famatigan, the Foundation has also donated clothes and food to non-Romblomanon victims in the districts of Sto. Niño and Project 6 in Quezon City.

Sibalenhons have also thrown their lot to help alleviate Sibalenhons waylaid by Ondoy. Last Sunday, the Sibale Development Foundation, or Sibale Def, went to the calamity area to distribute clothes, food and grocery items.

Prospero Fabregas, former Sibale Def president, and several officials, mounted the relief mission. They were joined by Romulo Señorin and Rose Fornal, Ragipon president and secretary, respectively, as well as by Sibale Academy Alumni Association secretary Ma. Theresa Felisilda, who sent in a few photos of the mission.

All these relief efforts are not lost on Romblomanons who, while they are unable to pitch in at the moment maybe because they, too, find it difficult to make both ends meet, must be praying that a similar tragedy will not happen. I am sure they are also praying Ondoy’s victims will recover quickly soon.

On a personal level, I am looking at the situation with immense relief that citizens, particularly the Romblomanons who are in the frontlines of various relief missions, share the Samaritan spirit that has descended upon so many in the aftermath of the calamity.

Sadly, I can’t say the same of the provincial government which, as of this writing, has not been heard from. Perhaps, the top officials of Romblon are somewhere else, or they might be in the comfort of their war rooms making plans on how to win the next election, or worse, may be thinking that the Romblonanons hard hit by Ondoy are not registered voters?

Paging Congressman Budoy Madrona and Governor Jojo Beltran. Have hearts and do something quick.

The sorrows of Bernie Fondevilla

I am not a mind reader, but I can guess from the body language and facial expression of Department of Agriculture undersecretary Bernie Fondevilla that he relishes—or will relish—his decision not to run for congressman in the May 2010 election.

The occasion was a meeting at Discovery Suites over a month ago, convened, purportedly at his behest, to make known his long awaited decision about his political plans in Romblon.

The story goes like this: Two weeks before several ‘discoveries’ at Discovery Suites, Dr. Tato Sison hosted a meeting of opposition politicians at his farm resort in Pililla to sort out the political woes of Dr. Lolong Firmalo. I was invited to the meeting, but I don’t know in what capacity for I am neither a politician nor an oppositionist. I am a critic.

The problem discussed at that meeting was who will run for congressman opposite the incumbent, Budoy Madrona.

This problem would not have cropped up had Bernie not made a feeler in the aftermath of the Firmalo debacle in the hands of Madrona in 2007.

The rumors—yes, rumors—that circulated then were that Bernie will cast his political net and run for congressman in 2010. The rumor further indicated that if he will not run, Lolong will take his place and the incumbent vice governor, Alice Fetalvero, will move up the political ladder.

Having believed in that ‘rumor’, Firmalo (Lolong is so unsuspecting a politician and reposes his faith in the inherent goodness of men!) set his eyes to run for governor, and accordingly acted towards getting the post occupied by the boy Jojo Beltran who, after almost three years in the capitol, has shown to have a long learning curve and turned out to be a great dishonor to the office.

2007 then being three years away from 2010, Romblomanon voters did not seriously (or did they?) pay attention to this Fondevilla political comedy act, but no matter. He went around the province, using as vehicle his position as undersecretary and distributed goodies to Romblomanons who rightly did not ask where or how these goodies were obtained.

These were, of course, funded by taxpayer money, but Bernie’s signature authorship was written all over them. He delivered, and to the naïve, that was enough. Suddenly, Bernie was a viable politician. Everyone, except me, believed he will fight Budoy.

Sibale, heretofore not minded by politicians either from the mainland or Manila merely because it has only 2,000 votes, suddenly got Bernie’s attention. It received five HP Robin engines which benefited 45 fishermen. Thank you, Bernie, but a lot more Robin engines are needed to save majority of Romblon’s 260,000 plus population from drowning in poverty. Tulina, pana-o pa.

Oh, but I digress.

In that Pililla meeting which I have wrote about previously, the question posed by Tato’s guests was, “Will Bernie run?”

Because Bernie wasn’t around and the guests obviously could not answer the question, they being not Bernie’s spokespersons or confidantes, I suggested that Bernie be given a deadline of one week: Decide or else. I was thinking that if Bernie is serious, he will see the logic of the ultimatum and will know the price of inaction and dilly-dallying. He faced the prospect of being relegated to the sidelines of the 2010 drama.

The group agreed and left it to Dr. Sison and Gilbert Miniano to seek out the undersecretary and ask him the question point-blank.

I was correct in my supposition, for in one week Dr. Tato and Gilbert reported to the group that Bernie, finally after almost three years, has come to a decision. The answer, according to the two, was something like, ‘No, I will not run, because I might be appointed secretary of the department of agriculture.’ Hah!

They also reported that Bernie was hosting the group to a meeting so he can personally break to them his decision. The meeting was set on a Saturday in a restaurant at the Discovery Suites.

I had many ‘discoveries’ in that enclave of the rich and famous.

One was that Bernie is a very serious person that he refused to look at us—Arlene Servanez, Gilbert, Mel Madrid, Alice, Lolong, Tato, and myself –directly in our eyes because he was busy fumbling his mobile phones during the meeting. It was an impolitic behavior unexpected of a high official of government and aspiring politician.

Another ‘discovery’ was that he was not serious in hosting the meeting because there was no reservation made on his behalf. When we arrived at the appointed time, we were like interlopers in the place so that Lolong and I retreated to a room in a corner with our coffee cups and smoked ourselves to death.

I knew what the rest did: they restlessly talked in whispers, glancing regularly in their wristwatches, waiting for Bernie to materialize. The undersecretary, who might be using a timepiece set in Singapore time, arrived so late and without a bit of air of worry that like him we also live under a 24-hour-a-day schedule. I later quipped to Gilbert that he should be called ‘the late Bernie Fondevilla’.

Indeed, in that meeting he said he will not run because of his ‘impending’ appointment vice Sec. Arthur Yap, who is rumored to run for the Senate. Good luck, secretary-to-be Bernie.

Well, this is precisely my beef. I said to myself that if he really had decided not to pursue his dream, why decide so late in the day that he left his allies to twist in the wind and suffer the agony of waiting?

I also ‘discovered’ he didn’t like to share his knowledge with anyone, for when the discussion dealt on the need for the opposition to have a platform of governance and I asked him what his platform would be if he is the candidate, he said: “I have a platform, but that is mine. What’s yours?” Ha? Nio kuno?

This arrogance of an aspiring cabinet official was not lost on the group. Later, when we re-grouped to have cakes at the Starbucks on the Podium opposite the Discovery Suites (there was no food in the restaurant where we met, or there was, but I terribly lost appetite!), Bernie’s behavior was hot topic.

Being a writer, I have dealt with and encountered men of various persuasions and ideologies, likes and dislikes, motives and dreams, temperament and inspirations, but I cannot forget Bernie in that meeting because his behavior defied description.

He was sorrowful and pathetic. If he becomes a politician, he will discover, as I ‘discovered’ him, that voters like their leaders to be a little bit humble, not humbug; approachable, not aloof and arrogant.

Well, this episode about Bernie Fondevilla was not without a bright note. He pledged support to vice governor Alice and Dr. Lolong in their candidacies, although he did not categorically say in what form or capacity. So the pledge doesn’t mean anything—yet.

And what could be that support? Money? Votes? Can Bernie, as secretary of agriculture, influence a large chunk of Romblon voters to go for Alice and Lolong? Maybe. I hope so.

For example, when Lolong said he already has a mayor-candidate in Simara, Bernie was quick to promise to ‘deliver’ Simara to him. ‘Don’t worry about Simara. I’ll take care of it. I’ll deliver it to you,” he said.

When I heard this, my jaw dropped. Ha? I believe Bernie can be a politician, but I didn’t believe he can be this traditional. If I were a Simaranhon in that table, I would have been insulted, for who is Bernie Fondevilla to say that he can decide who the Simaranhons can vote for?

Indeed, when I sounded out this quip to a friend in Simara, she was aghast and said Bernie might eat his words.

Well, this is the sorrow of most traditional politicians, including Bernie Fondevilla. Because of their naked ambition for political power, they will say anything, even the inane, under the sun to endear themselves to the electorate. This, in fact, is not a warning. The elections are coming, so Romblon voters could expect many more ululations from politicians in the mold of Bernie Fondevilla.

He has another sorrow to bear and this is the fact that he unduly raised false hopes among Romblomanons, in the process setting back a great deal whatever plans the opposition might have of putting itself in the center of political power in the province.

Bernie, ask Barangay Captain Jun Bernardo about this, and you will know what I mean.

Asing Biniray?—The Fabicon-Fadrilan dialogue (2)

Let me refresh my readers about the Biniray, the subject of Fabicon-Fadrilan dialogue a year ago, which I retrieved, with the help of the former, from the archives.

The main reason I am writing about the topic is to provide Asi Banto-anons, Sibalenhons, Simaranhons, Odionganons, and Calatravanhons—and whoever is interested—a historical perspective of this enduring religious traditions which, I believe, is the thread that holds the Asi tribe together culturally and spiritually.

To understand the Biniray is to understand the Bantoanon psyche; to participate in it is to be interested in the evolution of the Bantoanons’ religious development.

As Fabicon wrote: “Maagnum ni hambilingon ka Biniray, lalo-ey kung ka mga batasan ag tradisyong pang kultural o pang sosyedad ay kaibhanan.”

It is in this context that we continue peering into the dialogue.

Asing biniray para kang San Nicolas?

Fadrilan: Inggwa pa et ibang dahilan. Si San Nicolas ay santong patron et mga marino (mariners). Sa Banton, inggwa et dating lanson nak ka ngayan ay San Nicolas. Ka tag-iya it kali ay taga-Soyawan sa Brgy. Banice. Ka ngayan et osang kompanya et mga lanson biyaheng Palawan et mga Fabula ay San Nicolas Lines. In Old Manila, San Nicolas was also a popular patron saint of many Chinese in the San Nicolas district of Binondo. An anecdote has it that through the intercession of San Nicolas, a Chinese child was saved from being devoured by a crocodile in the Pasig River. The Chinese used to have a fluvial parade (Biniray?) in honor of San Nicolas from Sta. Ana to Binondo (Del Pan) in the Pasig River.

There are San Nicolas patronal feast celebrations in about 40 town parishes, but four dioceses in the Philippines do not have the fluvial parade, or Biniray, event in their celebrations.

Fabicon: Your comments invite other trivia:St. Nicholas had performed significant miracles as well. The Senyor, stories had it, saved nine passengers in a sinking ship by holding on to them a lily.

In another occasion, he saved the burning castle of the Duke of Venice by throwing a piece of his famous blessed bread!Banton has its share of the San Nicholas story as well.

During the heydey of the galleon trade, the locals had contacts with the shipbuilders in Marinduque, thus, loan Spanish words in the Asi vocabulary exist to the present day: camarote, pugon, aribada, gromete, etc.

It was very possible that some Romblomanons, in general, and Bantoanons, in particular, as Bisayans, already learned the "language of the purling waves" in Cornelio Faigao's award winning poem, "The Brown Child").

The Bisayans' navigation skills were manna to the Spanish colonizers. Spanish chroniclers wrote of galleon ships manned by Bisayan crew members.It is significant to note that other than lanson and batil, the Bantoanons' alternative vessel for barter and trade was the pasahi/pasahe—a much-improved version of the biray.

It was very common during Biniray when a lanson or a batil were in drydock in Nasunogan. The pasahi took over as Senyor San Nicholas' "flagship". Devotees were all cramped in the upper deck as they sang and prayed in Hiligaynon!

Fadrilan: Unang nagrana sa isip et mga Biniray leaders kaling plano et kag guing totokor pa yang kag Silver Biniray, tuig 2007.

Inggua et pilang bangor, kung asing mahirap mahinabo kali sa nakraan: 1) Rakong gastos (plete, pagkaon, bayon) para sa mga deboto ni San Nicolas; 2) Mahabang oras (adlaw) nak sinra ay mapalta sa trabaho; 3) Marisgo ka biyahe sa ragat—ka buyan nak Septiyembre ay mabagyo, mauyan; ag 4) Waya et mas makusog nak dahilan. Inggua ra et Biniray (original) sa Banton.

Maramong Bantoanon nak nakaistar ngasing sa ibang lugar (liwit-liwit) ay nagpapauli sa Banton, banwang tinubuan, para sa pagrom-rom sa mga religious traditions kung Mahay nak Adlaw. Sa Metro Manila ag ibang lugar sa Luzon, ka imahe ni San Nicolas ay nag roro-aw sa mga bayay et debotong Bantoanon tuna et kag tuig 1999.

Ka naging mahadag nak ideya ngasing ay dapat pag-usahon ka selebrasyon et tanang Biniray events para kang San Nicolas. Ka main event ay dapat mahinabo sa "bayay" et ka Makaako ag ka ida serbidor nak si San Nicolas sa Banton. Ka mga ibang selebrasyon sa Romblon capital town, Odiongan, Metro Manila, ag Texas (USA) ay mga "supporting events".

Ngasing nak tuig 2008, ka tema et pista sa Banton ag Metro Manila ay a osa: "Nurturing Tradition, Living the Faith". Tan-a sa masunor nak mga tuig,kaling pagkakausa ay mahinabo. Osang Makaako. Osang Pagsalig. Osang San Nicolas. Osang Biniray.

Fabicon wrote that pre- and post-World War II Biniray activities enlivened the September Biniray week attributed to the active participation of the local government.

Fabicon: Perhaps, it is worthy of mention three Bantoanons—among the many in Banton's local history—ex-municipal mayors Silvestre Festin, Dionisio Fetalvero and teniente del barrio of Sibay, Luis Fabicon.

The three in the early 30s were known as "Manila boys", since they spent perhaps a couple or more of their post-teenage lives in Manila doing odd jobs before returning and living in Banton permanently.

Silvestre and Dionisio married fiesta queens, Nang Biday Fabonan and Nang Antang Fadri of "Miss Jones" fame, respectively. Luis married Felipa Festin-Faigao, the only daughter of Rufo Faigao, Banton's first elected municpal president.

The three men and their wives were very active in the promotion of Biniray in Banton, leading and organizing the communal pakaon, sadaw, comedia, koronasyon, novenas, banda performances, which were never absent as Biniray highlights.Without bias, Luis and Felipa had other things to do in Sibay. The couple’s first-born, Nicolas, born on September 10, died an infant's death, but they moved on.

The couple eked out a living, before they went to post-war teaching, by putting up a profitable sari-sari store in Sibay, one of the earliest Spanish posts in the island. Luis engaged in small business barter plying the neighboring islands in his pasahe, named, if i am not mistaken, San Nicolas. San Nicolas's crew saw two hardworking young men, Jose Faminial Sr. and Eugenio Fonte Sr.

Manong Joe, who is now retired in Toronto, Canada brings in him the "knowledge of the purling waves." Ask him about wind directions and he will oblige at will. The late Manong Gene, became a district supervisor in Romblon's public educational system.

Rinzi, it seems to me that prior to Suyawan and Banice, Sibay—with the San Nicolas pasahi and the sari-sair store as business models—gave birth to the concept of a corporation when the lanson Pinagaralan was launched under the leadership of ex-mayor Macario Festin. Pinagaralan also participated as flagship in the Biniray.

What am I writing about? It is, unfortunately, only a few of the many stories about all of us—our culture and history as an Asi community.

There are much more. Senyor San Nicolas is one of our major players in the search of our past and our faith in the pre- and post-Spnish Makaako The Biniray in manila cements what we have gone through regardless of our religious beliefs, our partisanhips, and kinships.

Lastly, Fabicon wrote: “Ka Biniray ag kulturang kayatay nak kung baga ay nakaluyloy sa ato mga paino-ino ay usang katawuhan it Asing kalag.

Asing Biniray?—The Fabicon-Fadrilan dialogue (1)

I should have written about this a long time ago—Ismael Fabicon’s and Rinzi Fadrilan’s dialogue on Biniray which took place, of all places, in the navigable highway of the Internet.

Biniray is ancient, the Internet is recent. The former is a religious tradition, while the latter is a communications technology innovation.

In this context and in many ways, the dialogue was a convergence and one can notice the similarities between the actors and the parallelism of the object of their exchange.

Both Fabicon and Fadrilan are Asi, from Banton. Fabicon lives in the United States, Fadrilan in the Philippines. Both are writers and consumed with undying love for the Asi culture and identity.

Biniray, a potent brew of superstition and religious faith, has reached its apogee in the eastern hemisphere, but its symbol—the Cross, which was the twin of the Sword—the weapon of monarchial Spain when it was rampaging to pursue its dreams of empire, is western.

Thus, in a sense, the dialogue was a case of the East meeting the West. And whether you are a devout believer or an agnostic, you cannot escape the significance of the long-distance dialogue, much less the life-long obsession about Biniray in a digital age characterized by many Catholics now going to a virtual confessional rather than visiting a real church.

Readers who can read and understand our language—the dialogue was in Asi—can surely plumb the depths of Fabicon’s passion about the Bisayans’ religiosity demonstrated by the Biniray. In the same breath, they will also appreciate Fadrilan’s knowledgeable, but detached, narrative of the genesis of some words which has come to be part of the Asi lexicon.

The dialogue started with Fabicon asking the question, “Asing Biniray?” after he had seen some photos of the 2008 Biniray in Tanza, Cavite.

By introduction, the Banton Biniray is a religious feast, held in September of every year in honor of the island’s patron saint—St. Nicholas de Tolentino.

A decade ago, Bantoanons who cannot come home to Banton in September of every year decided to hold a tamer version of the Biniray in Luzon. Corregidor in Bataan, according to Fadrilan, was the situ of the Biniray for the first few years. Then, it was transferred to Tanza in Cavite. Bantoanons in many places in Luzon came to Tanza to join the celebration, the number increasing every year and the activities associated with the celebration, improving and—what can one say?—veering farther and farther away from the essence of Biniray.

I said this aware that some Bantoanons will contradict me. I can assure them, however, that this observation is not meant to disparage the Biniray, but only to point out that like most religious festivals anywhere else in the Philippines, the Biniray has been diluted by the amenities of modernity—sports, raffle, songs, dances, and food and drink parties—so much so that its religious aspect is dimmed, lost, among the younger generation of Bantoanons who may not have a sense of the Biniray’s rich and colorful history.

This is so because the Biniray in Luzon, because it is held outside the original site—in Banton—has lost the quality of authenticity of place. “Kawang” is how I express this quality in Asi. St. Nicholas de Tolentino, if he were alive, would have known that the fluvial parade held in his honor is in alien water, sea, or ocean. But would he care? Would he care when the Biniray in Luzon, though tamer, imbues the Bantoanon religious with the same electric solemnity and devotion as the original Banton Biniray?

It is in this context that I place the Fabicon-Fadrilan exchange. Here is the dialogue, with my sparse parenthetical comments.

Ish Fabicon: “Ak nagtarok rutong mga ging paranang mga retrato ni Philip. Kag ragipon sa tema nak pagpahupot, pagparuyot, pagpalangga,, pagya-um, ag pagsalig sa "tradisyong pang relihiyon" sa mga deboto ni Sr. San Nikolas sa Tanza, Cavite, kung silinggon, ay usa ra gihapong pag-adungkar it ato mga naghihingayo-ey ag nasasambit yangey nak aspetong pang kultural.

Maaring kaling bulay-bulayon ay nakahayhay nak mga tradisyong pangrelihiyon, lalo-ey sa mg deboto, nak kung baga’y matikasog ka inra pag-ampo sa Makaako ag pagkibir sa inra kinabuhing espiritwal.Asing Biniray? Bag-o mag-abot kag mga Kastila, kag mga Bisaya, sa inra sariling rila it kinabuhi, ay ging pasam-ing ka mga kinahangyang pang adlaw-adlaw sa baroto, ramyog, ag sasakyang mas rako, o Biray.

Kinang Biray nak de-katig gihapon ay imaw ninra't panglaban sa makusog nak bayor it habagat ag amihan para magbayduhan (barter—NFF) sa iba't ibang isla it mga utanon, tangkon, isra, banig, baro ag iba pang-komersyal nak hiwaton.

Masisiling gihapon nak raha sa baroto, ramyog ag biray gi buskar ka pahilas, patikyar, pataktak it subok, konsepto it pangupong, sanrokan, binuligan, pag-ampo, ragipon, haklahan, sumsuman, ru-aw, pakibat—ag iba pang tradisyong indi-ey nato masambit.”

(I will add to this enumeration of Asi traditions the katipon and ayadon—still being practiced, but rarely, now in Sibale—NFF).

Ish Fabicon: “Kag mga prayleng Rekoletos ay ayam kina. Inra ging pabad-an kinang mga katutubong hiwas agor inot-inot ag mahumok ka inra pagtuy-og it Krisityanismo. Sa karurugayon, nagyuyutaw pa gihapon kinang mga tradisyon nak kina. Ka Biniray ay pangtubi/pangragat. Ka istorya ay nagbusri sa Cebu it kag napasimayatan it mga sundalo ni Legazpi katong muslag nak santos (icon) ni Santo Nino. Buko matilong pagbanrog ka nahinabo ruto sa Cebu. Kag nasaduran ni Legazpi nak kato yaking santos nak Santo Nino ay naging "Ginoong Uyan" (Rain God) it mga Cebuano, ging butang nida sa altar it paghigugma ag katong mga natipon nak mga estoryang pag-ampo ay napalapnag sa kaislahan it bug-os nak Bisaya.

Maaring kung buko uyanon (kuaresma) ag kada Mayo sa Cebu, nahalar sinra it mga palma nak buyak agor ka Santo Nino ay taw-an sinra it rugos nak uyan agor masasabligan ka inra mga katunlan ag paninanom.Ayam nato nak waya gi ruyog si Legazpi sa Cebu dahil nak gusto pa ninrang sohuton kag iba pang isla it Pilipinas.

Kag Santo Nino ay napagka-usahan nak dar-on ruto sa Maynila. Pitong beses nak ging sakay kag Santo Nino sa barko papagto, pero pitong beses ra gihapon nak nakabalik kag Santo Nino sa Cebu.

Rakong katingaya it mga Cebuano—aber pa kuno inapuros sa pitong kahon nak bay-utan ka karagko, imaw gihapon nak sa masunor nak adlaw, si Santo Nino ay nayutaw sa Cebu! Inggwa pa ngani it usang beses kuno nak kung hagto'y si Santo Nino sa simbahan it San Agustin sa Manila, inutoy it mga Prayle kag napaki ni Santo Nino agor indi makabaktas sa rayan—maparagat o mapaduta—pa Cebu!Sa karurugayon, kag metologo (myth) it Santo Nino it Cebu, ay nagbayahak ag nagyapita sa buha it mga Bisaya—mga estoryang ging hinghing ninra ag pinaruyot sa kapwa Bisaya—riin mang liwit-liwit; sa inra pagga-or, liyo-liyo, ag bugsay it baroto, ramyog, ag biray.

Kada ngani, sa islang Romblon, inggwa gihapon it Biniray, yabot yang ka estorya, ugaling pareho yang ka yaguntar it hinabo. Sa mga Romblomanon, kag Santo Nino kuno it kato ay apaliwason sa simbahan ag itap-ok sa ibang lugar. Pitong beses ka biyahe it galyon, pitong beses ka subasko, pitong beses rang inabalik si Santo Nino rutong ida nahihimtangan sa yumang simbahan it Romblon!

Sa pueblo it Banton, pitong beses nak dar-on si Senyor San Nicolas sa pueblo it Mainit, pitong beses ka subasko, pitong beses nak nakabalik si Senyor sa yumang simbahan it Poblacion!"
(To be continued.)

Beltran's 'sacristans'

Romblon vice governor Alice Fetalvero must be very, very frustrated.

As presiding officer of the Sangguniang Panlalawigan, or SP, I am sure she is forced by circumstance to hobnob in council sessions with a bunch of elected provincial lawmakers who have different personal backgrounds, different motivations, and different levels of abilities.

As a co-equal branch of the provincial executive, the law designed the SP in such a way that it must be peopled by representatives OF the masses, BY the masses, and FOR the masses, so much so that the SP every three years, again as deemed by law, must welcome a group of people with varied persuasions elected by their constituents.

Romblon’s SP is no different from Congress. It is designed to formulate laws, and to serve as foil to an overbearing and abusive provincial executive. By law, the SP must do its work through collective action and debate, unlike the governor who is alone, and whose main job is to execute, or implement, the laws and ordinances issued from the chambers of the SP.

It is against this background that we examine the Romblon Sangguniang Panlalawigan.

Alice Fetalvero knows her work, and it is this knowledge that is one of the sources of her frustration. As former mayor, she had dealt with a Sangguniang Bayan in Calatrava and she knows that without the imprimatur of the municipal councilors, she cannot move an inch. In her case as SP presiding officer, she has to deal with a pliant—because it is spineless—Sanggunian. This is why she is frustrated.

Check and balance. That’s how the local legislative bodies were designed. That’s what the SP is all about. If only this design by the law is followed, the province, or indeed, the country, should by now speeding through the superhighway of progress.

Alas, the SP, as presently constituted, has abandoned for all intents and purposes its basic responsibility as a check-and-balance mechanism of governance. It is an “Amen” and “Hallelujah” Sanggunian, a Sanggunian that doesn’t “sangguni” (or consult), but a Sanggunian that merely goes along with the wishes, whims, and caprices of the provincial governor.

The Sangguniang Panlalawigan is no more than a rubberstamp Sanggunian. It has become a tool by the governor to lend a face of legitimacy, or regularity, to all things illegitimate, and irregular, that he has done for the last two years.

This is not merely an observation of a citizen. This is a view of someone who, in 2007, lent a few words of advice to some of the members who now sit cozily on their chairs in the provincial legislative.

Shortly before the start of the election campaign in 2007, Rep. Budoy Madrona invited me to give a pep talk to his SP candidates. Budoy then was up to a big challenge: unseating an incumbent administration led by Dr. Lolong Firmalo, and he made sure that his candidates reflected his dream of taking back the reigns of power from the neophyte legislator-doctor who abruptly ended his dream in 2004.

I remember the following faces who listened to that briefing: Nelson Lim, George Ramos, Gil Ll. Moreno, and Geminiano Galicia. Governor candidate Jojo Beltran was there, but he arrived very late, a reflection of his bad personal habits. He sat at the back, and pretended to know the subject at hand. I knew his mind was somewhere else.

In that only encounter I had with the SPs-to-be, I outlined the economic situation of Romblon and the message that they should bring to the people during the campaign. I said that as members-to-be of the SP, they carry a big burden on their shoulders to change for the better the socio-economic condition of the Romblomanons. I said provincial unity and hard work is the key that would unlock the province’s potential. They should work for that, I told them.

Either the candidates were not listening, or they were dense, or they had this prejudice against the wisdom of islanders, that they soon forget the encounter. Rep. Madrona seemed not to care, too, for he didn’t forcefully drive the message. The next day, they all went back to Romblon because it was the start of the campaign.

I recall this episode because as we see today, the SP is not functioning as it should. By sheer number, it affirms the governor and rams through our throats whatever it is that Beltran wishes to ram.

Sure, there are opposition members in the SP—Manuel Madrid, Benjamin Irao, and of course, Alice Fetalvero, but their collective force is no match to the overwhelming number of Beltran’s henchmen—Lim, Ramos, Moreno, Dorado, and Galicia. How about Pat Manalon? Is he or isn’t he?

There, too, are the ex-officio members Gerry Tansiongco, the representative of the barangay captains, Felix Ylagan, the representative of the municipal councilors, and Mark Philip Tandog, the youth representative. Their presence not only makes the SP a humungous crowd. They make sure that any question regarding Beltran’s proposals would be met—with defeat. What Beltran desires, the SP provides.

I have not attended any session of the Sangguniang Panlalawigan, so I cannot attest to the quality of the debates, if there are debates at all, that transpire in the provincial legislative body. But I can attest to one thing: none of the members of the SP, except Alice Fetalvero, has ever corresponded with this writer on any issue that I have raised concerning Romblon. She calls to clarify issues that I write. Irao and Madrid, too.

As to the rest, they take it as business as usual. And their business? Peddling silence, deafening silence. They have been mute and deaf on issues that matter to the people.

I can also attest that on occasions I have read, or have learned, that the SP has acted or moved, it was to act or to move AGAINST the people of Romblon. I can as well attest that nothing thus far that has emanated from the SP, in terms of laws or ordinances, has changed the life quality index of the Romblomanons. I know, I have been tracking this index regularly. Has the SP, for example, considered legislating opportunities for emergency employment immediately after the global financial crisis hit Philippine shores? SP Irao, please answer this question.

And so, it came to pass that we are now nearing a decision point whether or not to send these members of the SP back to their comfy chairs in the capitol, or to banish them to oblivion. I am speaking of the May 2010 elections, when I am sure these elected clowns in the provincial Sanggunian, masquerading as servants of the people, will again conduct a visitation and beg us for our votes. Are we to re-elect deodorants to the governor or elect SPs with balls and imagination?

The choice is clear: Junk Beltran’s “sacristans”.

A bold prediction: Lolong by a mile over Beltran

I have not seen Dr. Lolong Firmalo as serious as he was last Sunday.

Over Californian, Spanish, Italian and Australian wine, sinigang na kanduli, chicken adobo and Boer goat meat courtesy of Dr. Tato Sison in his resort in Pililla, Rizal, Dr. Firmalo and his wife Leonie, their daughter Trina, retired judge Cesar Solis, Gilbert Miniano, former San Fernando mayor Dindo Rios and his wife Ruby, former Romblon municipal councilor now Sun columnist Lyndon Molino, and myself talked about Romblon politics, a topic that sends people to convulse because it is the most potent brew ever invented by man.

Pililla seemed an out-of-town hideaway to discuss politics, but it is ideal. For one, Dr. Tato’s resort commands a spectacular view of the eastern part of Laguna Lake and the mountains of the Sierra Madre. For another, it is safe from eavesdroppers who might leak things said at the meeting, although, I said to the group that I will write about it for the benefit of discussion.

A gracious host, Dr. Sison quipped that he wouldn’t mind slaughtering more Boer goats—he has plenty—to ensure the opposition in Romblon, led, of course, by Dr. Firmalo, unseats Rep. Budoy Madrona and company in the May 2010 election.

This quip sent the group to a frenzied discussion.

The essence of the meeting was the one tough question that many have been asking: Who, in the opposition, will fight Budoy Madrona in 2010?

Romblon, it seems, has run out of politicians because no one, at least as the discussion went, wants to stand in Budoy’s way to a second term in the House of Representatives.

But before this question was dissected, the discussion revolved around Gov. Jojo Beltran. Beltran is a goner if Lolong decides to fight him as governor, many in the group agreed. The reason is obvious. The young Beltran, as observers opine, is far—very far—from the mold of his late father.

Using as a campaign motto what was supposed to be the last wish of Natalio Beltran Sr.—“Anak, huwag mong pababayaan ang Romblon.”—Jojo cheated the hearts of Romblomanons in 2007 straight to the capitol by repeatedly engaging in this tear-jerker of a huling habilin.

And true enough, waya gi pabad-i ni Jojo ka Romblon. He ransacked it. Way to go, Gov. Jojo.

So with this state of things now, Dr. Firmalo MUST fight Jojo Beltran, who embodies the pervasive personality of a traditional politician—lazy, unimaginative, and corrupt—and therefore, represents more harm and devastation to Romblon than any of the previous governors combined.

Well, there is an exemption to this view and he is Budoy Madrona who, when he was governor, mortgaged Romblon to the Land Bank of the Philippines, reason why we are drowning in debt.

The group is of the view that if Lolong fights Beltran, Beltran would not know what hits him.
This, Trina Firmalo said, is also the consensus of Lolong’s municipal leaders, who believe that Firmalo versus Beltran will be a no-contest. Lolong will trounce Beltran by a mile. “Milya-milya gid ang layo”, Lyndon remorselessly quipped.

Lyndon also said that if Firmalo decides to run for governor, Budoy, who is a take-all-or-nothing political animal, will be deathly worried. He doesn’t like the idea of the capitol occupied by an oppositionist, more so by his mortal political nemesis, Lolong, for fear that all the skeletons in the closet, the dirt of misgovernance past, will come tumbling down at his very doorstep if Lolong wins as governor.

A double whammy? Lolong beating Jojo means beating Budoy, too? So, what happens to Agriculture undersecretary Bernie Fondevilla?

Ah, Bernie, who is drooling over the prospect of becoming the next Romblon congressman and who, by the way, figures in the political equation only because he doled-out goodies in 2007, is nearing political extinction if he doesn’t act fast.

He has one week, to be exact. You see, Bernie is playing games, saying one day he will run, and then hiding the next. Is he afraid to spend his money or afraid of Budoy? Maybe or may be not, but the standard reply coming from Fondevilla, I was told, was that he is waiting for the green light from Malacanang. Come on, Bernie, you know that’s crap. Who, in heaven’s sake, would believe that Gloria Macapagal Arroyo, your patron, regards Romblon with such importance that she determines your fate, your political career, and that she will make the decision for you?

This is the problem with Bernie and other Romblon traditional politicians. Because of lack of clear ideas and principles, they can’t decide, deluding themselves that the presence of a national patron and the availability of truckloads of money will get Romblon out of the rut. Will Arroyo’s raising Bernie’s hands in May 2010 solve our joblessness, poverty, and the other problems inherited and multiplied by Madrona and Beltran? Bernie, I’ll give you A-plus if you answer that question correctly.

Judge Solis was right. He said that in national politics, Romblon, a backwater province led by backwater politicians, has no leverage that it is well nigh impossible that Fondevilla, who is Agriculture secretary Yap’s lapdog and barker, would be asked or not asked by the President to run or not to run.

I am of the opinion that Fondevilla is playing coy about his plans because he, too, has become a traditional pol. He is also playing decoy to the opposition, delaying his decision using Malacanang as pretext to derail Lolong’s plans and moves. Is he sincere as an oppositionist? I doubt, but I believe Trina when he said that Bernie promised to help the opposition even if he doesn’t run.

I now say, Bernie don’t run. Just help Lolong and company. Anyway, you have a bright career ahead of you even if your bosses, Yap and Arroyo, would be hauled off to jail after the election. But if you run, make sure that Madrona doesn’t steamroll you. He is loaded. Are you?

On the other hand, I don’t doubt Lolong’s sincerity, particularly when he said that in the absence of Fondevilla’s final word, he is moving forward “to save Romblon”.

“Save Romblon”. Well, Romblon, like Private Ryan, is worth saving. It is OUR province, and we must do everything in our power to prevent Romblon from going to the dogs. The question, however, is who will lead the saving? Should it be Bernie? And save it from what? I am not too sure everybody understands whom or where to save Romblon from, and for whom shall we save it. For ourselves, the greater many; or for the traditional politicians, the fewer few?

I also don’t doubt Trina’s sincerity when she asked me later I must have time for Romblon. Trina—who just recently returned from Princeton University where she studied public affairs and international relations and is now doing consultancy work on rural development in Romblon—has the making of a progressive-minded public servant, but that’s for another topic.

In the meantime, I told her I have been devoting time for cultural work in the province, my polite way of saying that I don’t entertain the idea of being in politics again, unless I am shoved, and promised her I’ll invite her to have coffee.

That would be soon, Trina. And please, tell your Dad that if he intends to save Romblon, he should do it properly and quickly.

Asi? The Concert and the coming of age of a language

I didn’t take note of the names and faces of those who came to the Asi? The Concert last Saturday at the Arellano University Gym, but from the number of people who stayed up to the last number, I can say with unabashed pride that it was a success. Lyndon Fadri, the prime mover of the event, can now recover his lost sleep.

Language—the Asi language—was the cause célèbre of the concert. Its aim was not to make tons of money, but to tell the world the Asi also sing and that they sing in their own tongue.

It was kind of daring for the Banton High School Alumni Association (BHSAA), of which Lyndon is also president, to “invade” a city where performance acts of singing artists of all hues and shades and ideologies are dime a dozen and to subject the Asi language to a commercial test. To bring Asi singers unknown outside of Romblon to a city known for either catapulting singers to instant fame or burying them to oblivion is bravery. BHSAA was brave.

Did the concert pass that test? Only time and the BHSAA can tell, but from where I sit—and the place where I am is the salt mine of Asi language and culture promotion—I can say that BHSAA’s daring paid off. Congratulations.

Asi? The Concert was unique in that all the songs performed by the artists were all in Asi the language. In my lifetime, this has not been done. If it has, I have not watched or heard any.

And I have not watched a concert divided into pitong hugna, that’s seven sets for you lovers of things English.

In between Hinigugmang Banwa (Town Beloved); Hanrumanan (Remembrances); Ugar sa Tagipusoon (Heart Wounds); Panaghoy sa Kagabhion (Night Lamentations); Pangpukaw sa Tagipusoon (Heart Stirrings); Pangkibot (One to Jolt); and Kayupugan (To Rock) were songs that captured the essences of the Asi’s existence, way of life, faith, passion, love, aspirations, courage and bravery, beauty, tradition, politics, emotional contradictions and turmoil, and sense of place and identity.

The situ of the concert was foreign to Asi—Manila is a melting pot of numerous regional and international cultures—but the atmosphere was distinctly Asi. That night, one could feel and smell Banton, Simara, Sibale, Calatrava and Odiongan coming together in a big dinner table to partake of the only fare in the menu that unites their soul—the Asi language. The spirit rejoiced to hear for one night the songs that make us as a people. If it was a real dinner, I have had more than my fill. I staggered home drunk from the fountain of Asi songs.

Leah Fietas-Beltran, Sarah Jane Fatallo-Drio and Candy Fegalan sang songs that rocked our cradles--rudan--when we were children. It was a delight to hear again the songs that lulled me to dreamland. Songs of Nathaniel Musico, Julian Faderon and the lyric translations of Claro Formadero, Cleto Fojas and Filmer Fegalan tugged at the heart and transported us back to lost memories of yesteryears.

Today’s generation of Asi, which has already been the product of various cultural influences, showed us why our culture is flexible. This flexibility is reflected by the abilities of Ivan and Al Jandy Fadriquela, Yiene Famaran, and the 1622: Unang Usbor to traverse from the reflective, melodious Asi tunes to the upbeat and modern-day trends of popular music, from Gaha, Kabuyong, Mag-amigo, and Pamusiag to Kuto’t Baylehan, Tiog 1970, Biniray Ray, Malatumbo, and Pailig.

The Asi is not incapable of producing world music. Orimos, Muyat Anay, Turna, Oho, Tubong, and Unang Paghigugma are tunes that soar and whose lyrics are rich in metaphor that one needs to visit the Asi places where these songs developed roots to be able to appreciate their magic. Kabataan, Subatey is pure in its message of social relevance and Ludgie Faigao’s serious rendition of the Lyndon Fadri composition reflects the responsibility of today’s youth that many Asi refuse to bear.

My new singing group from Sibale, the InGsaBat Band, certainly inspired by 1622: Unang Usbor, performed four songs at the concert. The band story deserves another piece.

The sound system glitch that briefly halted the performances was not enough to temper audience enthusiasm over the classic Tamboy Tamboy Agong, which I was told was performed by Joey Ayala and his colleagues, Onie Badiang and Chong Tengasantos in Banton when the group conducted a music clinic there a few weeks ago for 1622: Unang Usbor.

Ayala, Badiang and Tengasantos were at the concert, together with Ms. Nota Magno, who has been mightily helping the Asi Studies Center for Culture and the Arts, 1622: Unang Usbor’s manager.

Unlike commercial sponsors of big, mainstream musical events, the patrons of the Asi? The Concert may not profit financially from their investment in the BHSAA-organized concert.

But it might be comforting for RDL-CLEAR, Greenhorns, Kusog Sibalenhon, Arellano University, Manuel Martinez Scholarship Foundation, Matias-Serena Fadrilan Family, Romblon Vice Governor Alice Fetalvero, La Verne Academy, BHS Classes 84, 87, 88, 2001 and 2009, Nasunogan Youth Organization, Mr. & Mrs. Joemel Ferrancol, Dr. Lolong Firmalo & Family, Mr. & Mrs. Jospeh Fadri & Family, Mr. & Mrs. Darimar Fabellon, Ms. Malie Fonte, and Engr. Adel Ferrer to know that they had planted the seeds of the Asi language outside Romblon in a way that future generation of Filipinos may look back at it as a big effort in showcasing the power of Asi music.