*431. MAY DAYS IN PAMPANGA

‘TWAS IN THE MERRY MONTH OF MAY. Kapampangan kids—including the children of Evangelina Hilario-Lacson and Serafin Lacson—dress up as Santacruzan characters, for the annual Maytime procession.

The merry month of May was named after Maia, the  Greek goddess of fertility, a mother figure in mythology. Thus, since the 18^th century, it has come to be the month associated with the Virgin Mary, with many special devotions and religious rites taking place in May.

Kapampangans not only hold the traditional Flores de Mayo processions which celebrates the titles of the Virgin listed in the 13^th century Loreto litany, but also conduct a different version of Santacruzan. Sabat Santacruzan--which dramatizes the finding of the True Cross by St. Helena-- is different in that the procession is halted several times by costumed actors who challenge the Reyna Elena in a poetic joust and engage her troop in a swordfight derived from yesteryear’s moro-moros.

Along with the Sabat Santacruzan are celebrated the various town fiestas and festivals of this province. Floridablanca, Mexico, Masantol, Sta. Rita, and San  Fernando observe the feast days of their patrons in various days of May. The Sampaguita Festival of Lubao, the Batalla of Masantol and the Pinukpukan Festival of Floridablanca all happen on this sunny month.

The first day of May also marks Labor Day, in celebration of laborers and the working class.  It brings to mind the memory of  the “grand old man of Philippine labor”—Kapampangan Felixberto Olalia Sr. (1903-1983), the first chairman of the Kilusang Mayo Uno (KMU) founded in 1980. Much earlier, he had founded the National Federation of Labor Unions, and became a champion of labor causes,  like  Crisanto Evangelista during the Commonwealth years. Olalia  and his family suffered for his work—he was imprisoned several times even in his advanced age;  his own son, KMU lawyer Rolando Olalia met a violent death in 1986, part of  supposed plot to rid the Aquino Cabinet of left-leaning members.

With May upon us, we look back at some of the past events of significance in Pampanga, which transpired on this fifth month of the year.

1 May, 1942. The execution of jurist-martyr-hero, Jose Abad Santos.

There are several conflicting dates of the hero’s death. What is known is, Abad Santos, his son Pepito, and Col. Benito Valeriano were captured by the Japanese on 11 April 1942 in Barili, Cebu. He was ordered executed by Gen. Homma and taken to Malabang, Lanao on 30 April.  Keiji Fukui, the interpreter during Abad Santos's confinement, supported by his diary notes, put 2 May 1942, 2 p.m., as the date of his death by musketry.  But the hero’s biographer, Ramón C. Aquino, claimed that May 7 was the date given by Pepito himself during his testimony at the war trials. Recently, the National Historic Commission of the Philippines, re-set the date to May 1.

1-18 May, 1910. Appearance of Halley’s Comet

Halley’s Comet made its appearance to the world, after approximately 76 years (it last appeared in 1835). People of Pampanga were struck with awe as the spectacular comet lit the skies before sunrise for 18 days.

4 May 1899. Philippine revolucionarios led by Gen. Antonio Luna burns San Fernando Church.

Not only was the church razed to the ground by revolutionary troops, but also the Casa Municipal and several houses to render them useless to the approaching American forces.

6 May, 1933. The Pampanga Carnival ends.

To celebrate the strides made by the province in the last two decades, the Pampanga Carnival Fair and Exposition--“the greatest concourse of people on the island of Luzon”—was held for 2 weeks, beginning on 22 April, 1933. The venue was the 12-hectare Capitol grounds in San Fernando. Appointed as Director General was the Hon. Jose Gutierrez David, Pampanga’s delegate to the 1934 Constitutional Assembly. More than a display of prosperity, the Carnival was also meant to be a concrete expression of local autonomy in keeping with the principles of a truly democratic government.Almost all of the 21 towns of Pampanga came to participate in the fair that was patterned after the national Manila Carnivals. The fair ended with the selection of Miss Pampanga.

7 May, 1866. Birth of Dña. Teodora Salgado, financier of the Revolution

During the Philippine Revolution, Kapampangan women came in full force to aid the revolucionarios. Not only did they activate La Cruz Roja (Red Cross) for the sick and wounded revolucionarios, but also funded the activities of local revolutionary groups.  On such generous financier was Teodora “Dorang” Salgado,  daughter of Joaquin Salgado and Filomena Basilio of San Fernando. The life of the “grand dame of San Fernando” reads like a telenovela: she was twice-widowed, thrice married, childless--yet she surmounted all these trials to emerge as Pampanga's most successful--and richest—businesswoman.

7 May, 1899. Gen. Aguinaldo moves the seat of the government to Angeles.

The revolutionary leader, coming from San Isidro, Nueva Ecija, transferred the seat of his government to Angeles. Mass was held in the town, attended by his soldiers.  Aguinaldo stayed in Angeles until July, when he moved his government to Tarlac.

12 May, 1812. The proposal to make Culiat a self-governing town is vetoed by Spanish friars.

Sixteen years after Don Ángel Pantaleón de Miranda, and wife, Doña Rosalía de Jesús, settled on a new land that grew and prospered to be Culiat, the residents proposed that their new town be given autonomy to organize its own governing body. The proposal was disapproved by friars led by Fray José Pometa.

12 May, 1962. Pres. Diosdado P. Macapagal moves the date of Independence Day from July 4 to June 12.

The United State, through the Treaty of Manila, granted  independence to the Philippines on 4 July 1946 to coincide with its own Independence Day. In 1962, Pres. Macapagal issued Presidential Proclamation No. 28, which declared June 12 a special public holiday throughout the Philippines, "... in commemoration of our people's declaration of their inherent and inalienable right to freedom and independence".  Republic Act No. 4166 formalized the date by proclaiming  June 12 as "Philippine Independence Day".

20 May, 1897. Insurrectos raid Talimunduc in Angeles.

On this day, a band of insurrectos led by a capitan from Barrio Tibo, Mabalacat raided Talimunduc (now Lourdes Sur) and recruited new members. Local officials managed to pursue and disband them, and 7 men were caught, including Crispulo Punsalana and Cornelio Manalang. They were supposed to be taken to jail in Bacolor, then the capital of the province, but they disappeared; rumors had it that they never got to their final destination and were all killed.

 21 May 1919, Major Harold Clark dies.

Major Harold Clark, the military pilot stationed in the Philippines and who gave his name to Clark Air Base, died in a seaplane crash in the Panama Canal Zone on this day.

28 May, 1870. Birth of Brig.Gen. Maximino Hizon, Pampanga’s  revolutionary hero.

This Mexico native became the caudillo of the Revolution in Pampanga who rallied Kapampangans to fight the Spaniards under Gen. Emilio Aguinaldo’s revolutionary banner. He ordered the execution of the parish priests of Mexico and San Fernando, Pampanga, and later led attacks against Americans in a foiled attempt to recapture Manila. Hizon was captured by the Americans and exiled to Guam where he died of a heart attack in 1901.

*417. SAN FERNANDO’S STARMAKERS

PARUL MASTER. Jesus Maglalang of San Fernando, poses with his award-winning parul creation, his trade since 1946. Photo taken by Pete Reyes , People Magazine. 1979.

The world-renowned Giant Lantern Festival is inextricably linked with the history of San Fernando. Ever year, come December, tens of thousands of visitors flock to the capital city to witness the annual of “Ligligan Parul”, the culminating contest to determine the year’s best lantern from a field of entries entered by all the barangays.

For hours, every one will watch transfixed, as the lanterns twinkle, dance, blink, morph into myriads of shapes in a kaleidoscope of colors, in perfect synch with a musical piece. And, every one will be certain to come away in awe at the enthralling lantern performance never seen in any part of the world, except San Fernando, dubbed as “The Christmas Capital of the Philippines”.

The “Ligligan Parul” of yore were held non-stop from morning to evening—and the lantern that remained lit after so many hours would be declared the winner. The popularity of the parul thus jumpstarted a lantern-making industry in San Fernando  in the 60s that flourishes to this day.

The full support of Fernandinos and the City Government through its local tourism office assures the continuation of this honored lantern tradition that has added much value and verve to Pampanga’s culture of festivals.

Some of these important personalities associated with “Ligligan Parul” include whole families: David and Quiwa Families (Brgy. Sta. Lucia), Garcia and Paras Families (Brgy. Dolores), Maglalang and Santos Families (Brgy. San Jose),and  Dizon, Datu, Policarpio, Limzon Families (Brgy. Del Pilar).

It is interesting to note that the Davids from Sta. Lucia, were crafting ‘paruls’ as early as the 1930s. The patriarch, the late Rodolfo Davis, is credited with inventing the rotor, which revolutionized the design and lighting mechanisms of paruls, allowing for countless color combinations and animations. David’s son-in-law, Severino, devised the first battery-powered giant lanterns in the early 1940s.

By 1958, David had perfected a new lantern design, papered with papel de japon, and now known as ‘parul sampernandu’. The flat, circular lanterns are designed with individual compartments housing a lightbulbs that light and ‘dance’ using the ingenious rotor technology devised locally.

Beginning in 1946, Jesus “Mang Suseng” Maglalang started crafting lanterns that became very popular with people outside of San Fernando. His client list included Pres. Ferdinand Marcos, Juan Ponce Enrile, Baltazar Aquino and Fernando Poe Jr.  A perennial winner in the lantern festival, Mang Suseng starts working as early as February just making his designs. Amazing, but no 2 paruls are alike, as he gets inspirations from church motifs, chandeliers, and even psychedelic art.

The Quiwas, on the other hand, pioneered the use of plastic in lanterns. Quiman Lanterns,the family business, is now led by Ernesto Quiwa, an Outstanding Fernandino Awardee in 2009, and his fifth generation parul maker sons, Arvin Francis and Eric Quiwa.

At the forefront of preserving our parul tradition is Rolando Quiambao (b. 2 Sep. 1955), a business graduate. A variety of unfulfilling jobs led him to his nephew’s parul workshop where he quickly learned the trade. Soon, he was manning his own shop, set up through a loan from DSWD’s Self-Employment Assistance-Kabuhayan Program. His business slowly, but surely took off.

Nothing could faze Quiambao who carried on with his business despite the Pinatubo aftermath and rising productions costs. He gave work to his neighbors at a time they needed it most and is recognized today for sustaining interest in the parul tradition, often with much personal sacrifice.

His painstaking efforts have been richly rewarded: his parul creations became the stars of several editions of “Ligligan Parul”, winning in 2002, 2003, 2004 and 2006.  As a result, Quiambao was named Outstanding Fernandino in the field of culture and arts in 2004, topped by a 2005 Most Outstanding Kapampangan Award for the same category.

The tradition of lantern-making is alive and well the whole year-round in the capital city. We salute these  pioneering starmakers, who have made it their mission to ensure that our Christmases will remain dazzling and bright, and that our hopes will never dim—thanks to their inimitable “stars of wonder, stars of light”—the San Fernando Parul.

*400. A SEASON OF SINNERS AND SAINTS

LA ULTIMA CENA OF ANGELES CITY. Holy Week evening procession, 1950s. 

 Just a few days from now, roads in Pampanga will be crammed with a procession of both sinners and saints—magdarame or flagellants imitating the passion of Christ, and life-like figures of saints, borne on richly carved and brightly-lit carriages, followed by a retinue of candle-bearing devotees.

 Such annual Lenten scenes provide contrasting sights— penitents walking in abject misery, stripped of their clothes, covered with grime and dust, with bodies bruised and bloodied. On the same road, one will also find santos resplendent in velvet vestments, wearing their silver halos, adorned with dazzling lights and flowers.

Though starkly different, these Lenten practices stem from a common personal objective—of fulfilling a vow, a “panata”-- a solemn promise made to God—in gratitude for answered prayers and for favors still waiting for divine intercession: a plea for for miraculous healing, for cleansing of one’s sins, for repentance.

 Both practices---deep-seated in our culture—require days, weeks and even months of preparations. Both have also become highly-organized family traditions. Dressing up santos for the kwaresma (40 days of Lent) involves at least 2 or 3 generations of families, who gather on such occasions to do their share. It used to be that ladies of the house prepared and arranged the images' garments, but now, even men have become adept at dressing manikin santos. 

 The Mercados of Sasmuan, who own a Sto. Entierro in a spectacular calandra (a glass casket) , have organized themselves by assigning specific tasks to family members. One branch of the family is responsible for the upkeep of  the antique silver components of the carroza (processional carriage), while another branch is in charge of Christ’s garments.

 The closely-knit Panlilio family of San Fernando have always taken pride in caring for their Mater Dolorosa (Sorrowful Mother), a tradition that began way back in the late 19th century. Every year, scattered family members make the trip back to their ancestral “bahay na bato” to help in preparing the image’s carroza, and in dressing up the image in her black velvet gown embroidered with gold threads. The family would then earnestly pray the rosary before the life-size image of their dolorous Virgin.

 “Like many traditions,” said one descendant Criselle Panlilio-Alejandro, “the Good Friday procession involving the Mater Dolorosa is more greatly appreciated as one grows older.”

 On the other hand in old Pampanga, to be a magdarame was purely a personal choice, an individual decision based on his relationship with God. It was not uncommon to find a cross-bearing penitent, his face covered in anonymity, trodding down dirt roads all by his lonesome. If, by chance, he meets a fellow magdarame along the way, he joins him quietly in his walk of faith.

 In recent times, more and more people are drawn into this bloody rite—to include whole families--brothers, sisters, wives and friends--who accompany the penitent as they intone prayers, whipping him to inflict more pain, propping him up when tired, providing water when thirsty, and taking occasional photos for posterity.

In Mabalacat, the practice of pamagdarame is organized with clockwork efficiency—the platoon of magdarames who crowd the city streets and the churchyard on Good Friday are dressed in similar Nazareno robes, equipped with professionally-made crosses, all uniformly painted with their designated barangay chapter.

 Times may have changed, but religious traditions endure. The belief in penance and salvation remains, but to many Kapampangans steeped in the practices of their colonizers , there are divergent ways to achieve them. One, is to be unified with Christ in his sufferings, as flagellants do, in an extreme display of physical mortification. The other is to contemplate on the Passion of Christ through staged processional scenes that depict the way of his Cross, involving mourning santos.

 The gory and the glorious. The pain and the pageantry. Sinners and saints. All these merge and converge on Pampanga’s roads once a year, only on Holy Week. May our traditions remind us that we are ransomed not by perishable things—like silver or gold—but with the precious blood of Christ.

 A BLESSED HOLY WEEK TO EVERY ONE!

*395, THE MANY MARIES OF MABALACAT

MIPMU KA KING GRACIA. The ivory image of the Virgin carrying the Child Jesus, is displayed on the feast day of the Purification, February 2. The image is made to hold a candle on this day. Photo:Jude Belnas.

Mabalacat, formerly my town—and now a city—will celebrate its annual fiesta from February 1-2. All the festivities will revolve around our parish church, Our Lady of Divine Grace, which had its beginnings in the year 1768, although a more realistic date is around early 1830s. The Estado General of 1879 reports that the parish was elevated to a vicariate status under the titular patronage of  Nuestra Snra. De Guia most probably in 1836 .

There is a slight confusion as to who the real town patroness is. February 2, the traditional date of the town fiesta (piestang balen), is actually the Feast of the Purification of Our Lady or Nuestra Señora de Candelaria (also the patroness of the towns of Silang in Cavite and Jaro, Iloilo, where an ancient stone image of the Candelaria is venerated by the residents). There is, in fact, an old ivory image of the Virgin in the Parish, which is made to look iconographically like the Virgen de Candelaria by having her hold a candle. Surprisingly, this image is not displayed on the main altar.

However, a bell in the church tower dated 1846, has an inscription indicating that the church is dedicated to “Nuestra Señora de Grasia”( as spelled).  The Augustinians have always had an early devotion to the Nuestra Señora de las Gracias (Our Lady of Graces) and it is sure that they propagated this devotion among  Mabalaqueño converts; they had first established an original shrine in Guadalupe, which also shares our city’s fiesta date.

To add to the confusion, the feast of our Lady of Grace is observed every June 9 (piestang patron) according to the Catholic calendar. As late as 1930s, church records show that processions to our Lady of Grace were still being held in June, the expenses shouldered by a devout woman from Dau, Dña. Cecilia Samson.

There now seems to be a practical explanation to this date change, as explained by oldtimers. In the olden days, they recount, it was very inconvenient for the townsfolk to negotiate the dirt roads just to attend church service during June—the onset of the rainy season. So, a mutual agreement was reached between the townsfolk and the parish priest to move the date to February, when the weather was drier and better.

February 2 marks the date of the Purification or the Feast of Candlemas, to mark the obedience of Mary to the Mosaic law and the meeting of Her Child Jesus with the old man Simeon. By this event, Mary is known under the title Nuestra Señora de la Candelaria and is depicted as cradling the Child Jesus while holding a candle. The day is observed with the blessing and distribution of candles to be carried lighted in procession, a symbolic representation of the truth proclaimed in the Canticle of Simon: Our Lord is the “Light for the revelation of the Gentiles”.

The image of Our Lady of Divine Grace enshrined in the main altar was adapted by Fr. Felipe Roque  from a similar image venerated in the Capuchin Church of San Giovanni Rotonda, Foggia, Italy (home of the famous stigmatist-saint Padre Pio) which he had previously visited. There is a twin image in Popayan, Mexico with the same title and representation. Traditional iconography shows the Blessed Mother seated on a throne with the Infant Jesus on her lap, arms raised in blessing.

The title “Our Lady of Grace” today  is interchangeably used with  Our Lady of the Miraculous Medal, as seen  in a vision by St. Catherine Labouré in 1830. A pre-war photo of the church interior shows a standing statue Mary in the main altar, circumscribed by 12 stars and topped by a large “M”,  consistent with the iconography of “Virgen de la Medalla Milagrosa”.

No matter the many titles, devout Mabalaqueños will always refer to their beloved Mary as “Apung Gracia”, who, through all these years, has showered their homes and their families with blessings and graces, while under the mantle of her protection.

Masayang piyesta  kabalen!

*392. THE AUGUSTINIANS AMONG US

FR. SANTIAGO BLANCO, the last Spanish Augustinian priest of Pampanga, as a young priest. He was sent to Pampanga upon his ordination in 1928 and stayed on, long after the Order let go of its parishes. H dies in Bamban in 1993. Courtesy of Monsgr. Gene Reyes. 

No other missionaries had more impact in the creation and development of provinces than the Augustinian frailes that first arrived with Miguel Lopez de Legazpi tour islands in 1565. Just 9 years later, 1575, the Provincia del Santissimo Nombre de Jesus de Filipinas was already in place to manage effectively the affairs of the missionaries in their pastoral turfs.

To their credit, the Augutinians founded 250 parishes—the most by any order, and 22 of these were in Pampanga. Some of these missions include Lubao (1572, founded by Fray Juan Gallegos), Betis (1572, Fray Fernando Pinto), Mexico (1581, with Fr. Bernardino de Quevedo and Fr. Pedro de Abuyoas as the first priests), Guagua (1590, Fray Bernardo de Quevedo), Candaba (1575, Fray Manrique) and Macabebe (1575, Fray Sebastian Molina).

 The product of their missionary zeal resulted in many achievements that contributed to the advancements of Pampanga towns. Great builders all, they designed and constructed some of the most beautiful churches in the country—Betis and its baroque decorations, Mexico and its cimborio, Bacolor—said to be the most beautiful in the province, and Lubao, the biggest of all Pampanga churches. 

From building grand churches, the Augustinians also founded th schools or escuelas—parochial centers of learning—in Bacolor, Betis, Lubao (Estudio Gramatica later Colegio de Lubao, 1596) and Candaba (Estudio Gramatica, 1596). They also became the first mentors of students, as they became more adept at the local language.

 It was the Order that put up the first Augustinian printing press in the country that published pioneering printed materials—from grammar books, dictionaries and novenas. Augustinian friars like Bacolor founder Fray Diego Ochoa, authored the first Arte, Vocabulario y Confesionario en Pampango while Macabebe’s Fray Tallada wrote the first published Kapampangan book--Vida de San Nicolas de Tolentino (1614). 

 Among the Augustinians were erudites like Fray Guillermo Masnou, who made a study and an inventory of the herbal plants in Pampanga. Fray Antonio Llanos was taken by Mount Arayat’s curious shape, its flora and fauna, and the rivers that flowed from its core, inspiring him to study Pampanga’s mythical mountain.

 As a result of their effective evangelical labors, the Augustinians were allowed some autonomy by the Vatican, with little interference from the diocesan bishops in the supervision of the fledgling churches and the administration of the sacraments. Pampanga thus became a showcase of the Augustinians’ missionary work all throughout the Spanish colonial period and beyond.

The parishes of Lubao, Betis, Sasmuan, Porac, Minalin and Sto. Tomas continued to be administered by the Augustinians well into the first half of the 1900s; the last town to go was Floridablanca, whose last Spanish parish priest was Fray Lucino Valles, founder of the St. Augustine Academy in 1951. Other chose to stay here permanently long after their order's duties were over. 

Such was the case of Fr. Santiago Blanco, a true blue Spaniard, fondly called Apung Tiago by his Kapampangan constituents. Ordained in 1928, Fr. Blanco was assigned to various towns in Pampanga, including SantoTomas, Betis and Porac. He was responsible for the repainting of the church interiors of Betis during his 1939-49 term. His next assignment was Porac where he served as parish priest and Spiritual Director from 1950-1959.

When the Augustinians let go of their last remaining parish in Pampanga, Fr. Blanco requested to be left behind. In 1963, his application to become a secular priest was granted by the Holy See. Fr. Blanco moved to the newly created Diocese of Tarlac and became an honorary Monsignor and an Episcopal Vicar.

Fr.Blanco took residence in Bamban until his passing in 1993, his lifeworks in Pampanga a testament to the unflagging Augustinian missionary heart and spirit.

*378. KAPAMPANGANS AND THEIR PAPAL ENCOUNTERS

POPE PIUS XII MEETS KAPAMPANGANS IN ROME. A pilgrim group, composed of some Kapampangan prelates, holds a rare audience with the Pope at the Vatican in 1953. Among those in the photo are Frs. Manuel V. Del Rosario and Fr. Jose de la Cruz. 

 For four days in January (15-19), “Pope Francis Fever” gripped the country, as the 266th Vicar of Christ made a pastoral visit to our country—specifically to meet Typhoon Yolanda victims-- arriving here to a rapturous welcome seen nowhere else in the world. Everyone, it seems, was out on the road, hoping to get a chance encounter with the good Pope. But luckier still were the few chosen to participate in the official activities of the papal visit, both directly and indirectly.

 In the past, a smattering of Kapampangans have had meetings with the Holy Father. The foremost Kapampangan religious figure, Rufino Cardinal Santos, for example, received his red hat from Pope John Paul XXIII, who, between 1961-62 set a precedent by naming more princes of the Church to a record high total of 87 cardinals. Cardinal Santos’s retinue in Rome included his aide Msgr. Manuel V. Del Rosario of Angeles. At the installation of the new cardinal on 28 March 1960, a VIP kabalen was seated on the front row—Vice President Diosdado Macapagal of Lubao.

 The first ever papal visit to the Philippines by a supreme pontiff on 27 November 1970 afforded more Filipinos the chance to see Pope Paul VI. Again, Cardinal Santos was at the forefront of arranging this fateful visit, marred by an attempted assassination of the Holy Father’ by a knife-wielding Bolivian painter.

 Such close encounters with the Pope, however, were reserved for the more exalted figures of the Philippine church and state. The two Philippine visits of the charismatic Pope John Paul II saw a loosening of the protocol, making the Holy Father more accessible to all. This tradition has also been embraced by the current pope, Pope Francis, the pope of many firsts. As a result, in his 2015 visit, many kabalens had this once-in-a lifetime opportunity to leave their marks in the historic event, through their personal involvements in key programs of the papal visit, that continues to be the talk of the nation.

 Our Kapampangan president, Benigno Aquino III, led the way in welcoming the Pope the day after his arrival at the Malacañang. His address, however, did away with the niceties associated with the usual warm Philippine greetings, and instead, proceeded to make references to the failings of the past administration, and the indifference of the clergy to point out political sins. Sure, the president pointed out the roles of Cardinal Sin and the rising star that is Cardinal Tagle, but this did not do much to dry P'noy’s wet blanket welcome. Even the joke about the Pope being a “security nightmare” for the Philippines was not funny. Observers and columnists had a field day calling the president ‘s action ”inappropriate”, “boorish” and that he “missed his day in history”.

 On a more positive note, an acclaimed Kapampangan ecclesiastical artist, Wilfredo Tadeo Layug, was commissioned by the Archdiocese of Palo to carve a Filipiniana Marian image that took centerstage at the papal mass at Tacloban on January 17.

 Millions at the venue and on TV watched as Pope Francis venerated the image briefly, a beautiful 7-foot work of art, showing the Blessed Virgin carrying the Christ Child, his little hand extended to 3 children caught in the storm. The crucified likeness of Christ seen at the Leyte event was also carved by the master artist. (It is also interesting to note that the granite top of the altar table was made by a shop in Angeles City). Layug also created the central crucifix for the papal mass at the Quirino grandstand in Luneta.

As if these contributions were not enough, Layug also gifted Pope Francis with a smaller Marian image carved from wooden debris salvaged from the Palo Cathedral that was devastated by the super typhoon.

 The Kapampangan language was heard three times on separate occasions in the course of the pope’s visit: at the Encounter with Families at Mall of Asia, at the liturgical services at the University of Santo Tomas and at the concluding papal mass at the Quirino Grandstand. Young Kapampangan Bien Carlo Manuntag of San Fernando, read the Prayer of the Faithful in Kapampangan , heard by the Pope himself, and by millions of devotees in Luneta.

 Some 100 Kapampangan families were invited to join the Encounter with Families at the Mall of Asia, and among the lucky ones chosen to participate in the unprecedented event were the Magtoto (San Fernando), Tony Santiago (Porac) and Savina de la Cruz (Arayat) families.

 Finally, in the Tacloban leg of the papal visit, it was a Kapampangan pilot who flew Pope Francis out of the typhoon-threatened town. Capt. Roland Narciso of Angeles also advised the papal retinue of the danger posed by the typhoon, which led to the shortened visit. Capt. Narciso, member of the PMA Class of 1995, was the chief pilot who safely flew the Pope back to Manila, in a PAL Airbus A320 plane.

 Meeting the pope in one’s lifetime was once a remote possibility, but now the dream has been made real for Kapampangans blessed to have seen Pope Francis up close, whom the world sees as truly a “people’s pope”. As one papal fan gushed, “to stand by next to the Pope, is the next best thing to standing next to Jesus!”

*376. A PAGEANT OF BELENS IN GUAGUA

BELENISSIMO! The characters of Bethlehem come to life in this school production which were staple presentations in many Pampanga schools come Christmas time. Dated 1953.

 Christmas in old Guagua, like in all Catholic towns of Pampanga, is centered on the celebration of the birth of Jesus, in a decrepit stable in Bethlehem. The scene is etched in our minds this way: Jesus lying on a manger wrapped in swaddling clothes, His parents, Mary and Joseph standing watch. Around them, the Savior’s first well-wishers: shepherds and their flock, townsfolk, and the three Magis from the East. Above, an Angel hovers mid-air, proclaiming to one and all, “Gloria In Excelsis Deo!”(Glory to God in the Highest). This enduring image of the Nativity has remained with us since time immemorial, perpetuated in art and religious iconography.

Every Christmas, as late as the 1950s, the scene is replicated in many homes in Guagua, where a “belen”—a depiction of the Nativity using miniature figurines—is set up on a table, instead of the usual Christmas tree. More wealthy homes displayed marble, porcelain, wax or celluloid figurines figurines of the Baby Jesus, and all His attendant companions, housed in a constructed wooden stable, complete with real hay and grass. Modest homes were contented with cardboard replicas of these characters.

 Children would often gather around the “Belen” to gaze with wondering eyes on the scene before them. The owner of the house or a family elder would then recount the beautiful story of the Savior’s birth. Today, of course, Christmas stories would include the tales of Santa Claus, Rudolph, the Red-Nosed Reindeer and Frosty the Snowman! On Christmas Eve, the silent story told by the “Belen” is becomes a moving, living pageant.

An hour before midnight, a re-enactment of the Nativity story begins with the procession of the images of Birhen Maria and San Jose around the town. The procession stops at certain houses in the neighborhood, and a man, representing San Jose, starts to beg the house owner for refuge for his infanticipating wife. His pleadings are expressed in the form of a song. The house owner, enacting the role of a Galilean innkeeper, dismisses them. His refusal for accommodation is also rendered as a song.

 In the next few hours, the two images, followed by their entourage, continue to move from one house to another, where the actor’s implorings are met with the same cold treatment. They finally arrive at the Church, where a stable is found waiting for them. Here, the images are installed—the Virgin and his spouse finally find rest and a roof over their heads. Their arrival signals the beginning of a beautiful Misa Pastoral, or midnight mass, presided by the cura.

 The message of the Belen story, retold every year in Christmas pageants such as this Layunan tradition has never changed—it is one of birth and renewal, of redemption and resolution, of re-dedication to the cause of peace and goodwill. Heartfelt greetings of the Season, and sincere wishes that good health and fortune betide you and your families, throughout the coming years!!

*375. CHRISTMAS IN TOYLAND

GIVE TOYS ON CHRISTMAS DAY. A child beams with joy amidst his collection of foreign and Philippine-made toys perfect for the holidays.

“What can I give you this Christmas?.. 

With prices up so very high--

A smile of joy and gladness,

To chase off any sadness

A gift we cannot sell or buy--

That's what I can give you this Chirstmas!"

 In this season of giving, that question, perhaps, is the one that demands a a most well-thought of answer. After all, the chunk of the well-earned Christmas bonus will most likely be appropriated to buying happiness for dear ones. For the wife, an imported vanity case containing all those important feminine paraphernalia—perfume, powder, lipstick—will be greatly appreciated. But then again, she might opt for a new living room set! For parents, a large, state-of-the-art flat TV is perfect, although medicine supplements make another ideal alternative . For a grown-up son or daughter, maybe a ticket to a Bruno Mars concert or some fashionable gifts: rubber shoes, handbags, a new watch.

 There is no guesswork, however, when it comes to choosing presents for children. Then, as now, the choice of a gift narrows down to just one---toys! A Kapampangan child and his toys are as inseparable as pen and paper, and, growing up in the 20s through the 50s, a wide assortment of toys were available to him, at prices parents could very well afford.

 Surveying Japanese bazaars and department stores in 1929, one would most likely find cheap, but attractive Philippine-made toys that were crafted “to make children understand our own Philippines better”, as one local businessman argued. The most popular were papier maché doll figures for both boys and girls. Many depict rural scenes, such as a charming dalagang bukid in a native costume astride a carabao, a squatting man roasting a lechon, and a country boy riding a horse, bearing baskets of fruits. For those with more money to spare, foreign-made toys could also be found in leading Manila stores—from motorized tin cars, airplanes and trucks, dolls made in the likeness of Hollywood stars to crying and talking doll figures that could also close and open their eyes.

 In old Guagua, however, boys and girls received Christmas toys not from fancy shops but handcrafted for the occasion by loving fathers, uncles and brothers. This folk art was still thriving in the early 1950s. A 1953 magazine account describes the toys thus: “These are the animal pull toys that were fashioned from bamboo and wire. The skeleton frame was then covered with thin, white “papel de japon”. They were mounted on 4-wheeled wooden platforms, and were so constructed that at every turn of the wheels, parts of their bodies moved and simulated an action peculiar to the animal they represented”.

 The animals chosen were often culled from the figures present at the birth of Jesus—lambs, cows, doves—as well as domesticated ones like dogs, cats, carabaos. Ingeniously made, the chickens flapped their wings, the cats played with their balls of thread, and dogs crouched and leaped as they were pulled on the town streets.

 At night, these toys were lighted inside with candles, giving them a warm glow as they were pulled by troops of children, joined by their Mass-going parents, towards the church. “It seemed”, waxed one Guagua resident recalling the scene, “as if all mankind and all the creatures of the earth were going again to the manger to worship at the feet of the Prince of Peace”.

 Time and again, it is said that “Christmas is for children”. For it is them that are dearest in the thoughts of parents, who, although kindhearted every time of the year, are doubly generous during this season. Once again, in many homes, toys—whether it be an expensive robot with a laser sword or a homemade rag doll---will shine in good proportion to the simple pleasures of little children.

*373. FLORES PARA LOS MUERTOS

BURY ME BENEATH THE DAISIES. Tombs in a Philippine cemetery are decorated with traditional circular wreaths called "coronas", following the traditions of All saints Day. ca. early 1900s.

 One of our more enduring traditions is the honoring of the dead every first of November with prayers, candles and flowers placed on their tombs. Flowers served to honor not just the memory of the deceased, but in the distant past, they were also used to mark and identify places of burial.

 In the West, flowers were imbued with meanings, and were used as forms of non-verbal communication, often to express sentiments of love and affection. Thus, three red roses meant “I love you”, while a bunch of forget-me-nots meant--well, forget me not!

 Conversely, there were flowers that signified remembrance and mourning, of sadness and grief. These often became staples in fashioning bouquets, wreaths and funeral coronas, embellished with black ribbons, with the words “Recuerdo”, also created from tiny blooms.

 Everlasting (Helyschrysum bracteatum) were top favorites as they lasted long and kept their brilliant colors for days. Known also as “altar flowers”, we got our supply from Baguio, through relatives living there. The same relatives also sent bunches of calla lilies few days before the undas, which we kept in the coolest part of the house--the bathroom--to prevent browning. As one knows, lillies stand for holiness, faith and purity—appropriate floral offerings for All Saints’ Day.

 The fragrant ilang-ilang (Cananga odorata) meant “paglingap a tapat” (loyal care), while azucenang dilo or romantically called ‘caballero de europa’, stood for greatness. On the other hand, palomaria, locally known as bitaog (Callophylum inophyllum) symbolized care.

 The pink and purple pensamiento (pansy, of the viola family) sent a message of “atiu ka lagi keng isip” (you are always on our minds). Butones (locally known as botong, Barringtonia asiatica (linn.) kurz) , especially the purplish ones siginified “kapayapan”—peace and tranquility. Inclusion of white chrysanthemums or manzanillang puti in the flower arrangement meant a casual greeting of “komusta na ka”(how are you?).

 Perfumed jasmines presented at the tomb meant separation, but its variant—milleguas—or Tonkin jasmine, leaves a promise of “e mawale ing kekang ala-ala” (your memory will not fade away.) The passion flower—pasionaria—represented holiness, while the white adelfa meant, “magpasyal ku”—I will visit.

Orchids expressed profuse love, while sampaguita, profound sentiment. Used in context, the laurel signified a triumph over death. Of course, today, not much thought is given to the concept of floral philogy, or the language of flowers, which was all the rage from the 1920s-40s.

All that is lost in the bewildering variety of foreign-bred flowers now available to the florist (Malaysian mums, Holland tulips, stargazers) and in recent innovations in flower arranging (the use of mixed fruits-vegetable- flowers, artificial blooms of paper and plastic, why, even castaway driftwood!)

 True, there are many ways to affirm our love for our dearly parted, who will always remain sacred to our memory. But none as special as expressing that feeling with the “flowery” language of flowers!

*366.THE APOSTLES OF MALELDO

 APOSTLE'S CREED. Ceremony of the Apostles' Washing of the Feet. ca. 1955. Pampanga.

Every year, during Holy Week, Pampanga’s devouts are not only treated to a spectacle of saintly characters during the traditional processions, but they are also introduced to a host of biblical personalities—the angels of the Resurrection, Roman centurions, and perhaps the most visible and busiest—the twelve apostles of Christ, personified by select male members of the community.

To be chosen as one of the disciples of Christ was an affirmation of one’s respectability and standing in local society. Once chose, an apostol has to fulfill a vow or panata of carrying out whatever responsibilities and duties are assigned to him during the entire Lenten season. First comes the assumption of the identity of a particular apostle’s name. No fast rules are observed in the naming of the chosen apostoles—although the title of San Pedro often goes to the most senior member and San Juan, to the youngest.

The members of Christ’s court are then given white sutanas to wear, with sashes of different colors that often have their written names on them for proper identification—not unlike pageant sashes that proclaim one’s beauty title: Miss Universe, Miss International, Mutya ning Kapampangan and so forth.

Nowadays, like in my city of Mabalacat, Pampanga parishes garb their apostoles with robes that adhere strictly to the liturgical colors assigned to every apostle saint: deep yellow and green for San Pedro, red and green for San Juan.

On Palm Sunday (Domingo de Ramos) , the apostoles make their first major appearance: they accompany the parish priest in the re-enactment of Jesus’ triumphant entry into Jerusalem as he enters the church to a throng of palaspas-bearing churchgoers.

Once inside, the apostoles enjoy preferred seating in the church, occupying the front pews or chairs in the altar area. It will also be the first time for the parishioners to scrutinize up close the chosen twelve, often with a touch of amusement, as it’s not every day that one sees a neighborhood grocer dressed up like San Andres or Santo Tomas. Hushed arguments would be heard in the church as to aptness of the role assigned to this person who is deem either“ too short.. too fat..or has no hair”, and so on and so forth.

 On Maundy Thursday, the apostoles are in full force again as they participate in the “Dakit Cordero”. Held in mid- afternoon, the apostles lead the way in fetching the holy lamb of God , shaped from flour, kamote or potato, from the house of a designated hermano. They accompany the cordero, conveyed on a tray by the hermano, to the church, where it is blessed.

The afternoon event culminates with the celebration of the Mass of the Last Supper, that features the procession of the Blessed Sacrament and its enshrinement at the monumento or Altar of Repose . Here, the apostoles are put on spotlight with the traditional washing of their feet by the priest, in imitation of Christ’s act of humble service.

The apostoles, smartly dressed in robes and sporting newly-shined shoes, fresh socks and professional pedicure take to the altar for this sacred re-enactment, attended by a gawking audience and a flurry of camera flashes. Must-join too, are the processions for both Miercoles Santo and Viernes Santo.

At the latter, the apostoles escort the most important figure of the prusisyun, the Santo Entierro or Apung Mamacalulu, the carved figure of the dead Christ encased in a gilded and flower-bedecked calandra. It simulates a real funeral procession, winding along the town’s main street and ending in the church. Easter Sunday will find the apostoles busy too, as they participate in the ritual of Salubong, in a show of solidarity with their Master and of course, the people.

For an apostol, there’s not an idle moment during the season of Lent. Though just a temporary role lasting no more than a week, it is a role that he embraces and takes seriously, a special privilege to serve God and humanity in a way that emulates and imitates Christ. Lucky indeed is he, for as Christ himself proclaimed, many are called, but few are chosen.

*364. MSGR. DIOSDADO G. VICTORIO, Lubao's Man of Letters, Man of Light

REV. FR. DIOSDADO G. VICTORIO, as a young  J.C.L. Classical Studies graduate of the University of Sto. Tomas in 1939.

The town of Lubao counts not just presidents and acting families as its native children, but also accomplished men of the cloth like Rev. Frs. Francisco Cancio, Pedro Punu and Fidel Dabu.

One other Lubeño religious who stands out for his brilliant intellect was Rev. Fr. Diosdado Victorio y Galang.

The young Diosdado entered the San Carlos Seminary, which had a large population of Kapampangan seminarians in 1928. He graduated in 1932 with a degree in Philosophy, but stayed on to earned another major in Theology, completed in 1934. After which, he took up Canon Law from 1934-1938.

In 1938, he entered the University of Santo Tomas to earn a Licentiate in Canon Law (Juris Canonici Licentia)-Classical Studies. That same year, he was ordained as a deacon on 21 December 1938. He gained his licentiate in 1939.

As a student at the pontifical university, he was member of the Lambda-Sigma, and was a Librarian on the side. Rev. Fr. Victorio was assigned to Lubao after his studies, and quickly played an important part in the Catholic education of the youth. When the Lubao Central High School was founded on 28 October 1950, it was under his direction that the administration of the school flourished. The school, started in the large house of Felicidad Manuel, would eventually be known as the Holy Rosary Academy of Lubao.

In February 1952, when Bishop Cesar Guerrero conceived of organizing the Crusade of Penance, Charity and Goodwill revolving around the veneration of Virgen de Los Remedios (Patroness of Pampanga), he named Fr. Victorio as its Spiritual Director. He was then serving as the cura of the Sta. Lucia Church, in Sasmuan. The cruzada was launched and it successfully ward off the polarizing effects of Socialism which was on the rise in the province.

From 1969 to 1973, now a Monsignor, the very reverend father was assigned at the Archdiocese of San Fernando, succeeding his kabalen, Msgr. Pedro Puno. His next stop was in Angeles, where he served at the Most Holy Rosary Parish until 1980. The good father from Lubao finished his earthly mission when he passed away in 1982,

360. PAMPANGA'S GENDER BENDERS

ARO, KATIMYAS NA NITANG LALAKE! A man from Sta. Ana, curiously dressed in women's clothes and with a head covering to match, strikes a pose between two ladies. Ca. 1930s.

A few years back, I was leafing over my Apung Tiri’s old expense ledgers dating back from the 1940s. Apung Tiri was my grandmother from my father’s side whom I have never met (she died in 1952, before I was born), and she was known for being fastidious about household expenses, writing down every money spent, every debt paid, and every cash advanced.

 Several entries in her journal piqued my interest especially those parts that mentioned her payments to “Juan Bacla”, apparently a tailor who made pants and shirts for Apung Tiri’s boys, sons Manuel, Mateo and Gerardo, my late father. Descriptive labels appended to people’s names were commonplace in the old days, and I remember people in the neighbourhood called Inggong Taba, Tsoglung Intsik and Rey Duling.

I was not prepared to see a “Juan Bacla” in my Apu’s old ledger, for I thought people then were not as open with their sexual orientations, making me wonder if “Juan Bacla” was already as swishy and as flamboyant back in the ‘30s as today’s Vice Ganda.

 As early as the 19th century, however, gayness was known and observed in the Philippines; a Spanish photographer, Felix Laureano, even shot a photo of a gay lavandera in the company of 3 washerwomen, He writes of the photo: mentioned “Three dalagas and a tao, sitting on the green grass beside the river and washing clothes, their minute feet being lapped by the crystal clear current. The tao, who can be identified by his manners, is binabayi, agui, and has the balutan of dirty clothes near him.”

 “Binabayi” was a general term to describe effeminate people—and at one point, even our national hero, Jose Rizal was labelled as one. “Bakla”is another appellation, but its deeper meaning is “to weaken”, hence a line in a Pasyon describes “si Kristo ay nababakla..”.

 In Minalin, there is a quaint festival involving cross-dressing—the Aguman Sanduk (Fellowship of the Ladle) . Started in 1934 by a group of drunken Minalin revelers who thought of a way to brighten up the New Year. The macho men dared each other to dress up in women’s clothes and parade on the main street. The culminating activity was the election of the Aguman muse—the ugliest of the cross-dressers. The honor of becoming the first queen went to husky Hilarion Serrano, who oldtimers remembered as “pekamatsura, maragul atyan, and delanan ane lupa” (the ugliest, pot-bellied, termite-ridden face).

 The celebration was capped with cultural activities “crissotan”competitions, and partaking of “lelut manuk”(chicken porridge). It is remarkable that the participants are all hot-blooded, heterosexual males. In the ensuing years, the Aguman Sanduk has grown even wilder and more daring: men and boys go on a beautifying frenzy: unabashedly donning blonde wigs, putting on fake lashes and mascaras and wearing brassieres in preparation for the New Year’s Day parade.

 On that much awaited day, the men in their micro-minis, sequinned evening gowns and outlandish costumes turn on their coquettish charms as they take to the streets—walking, dancing, sashaying in a spectacle in transvestism that would put any Miss Universe contestant to shame. On the sidestreets, the women cheer their men, husbands, sons and fathers as the freaky procession of pulchritude wends its way around town.

 Kapampangans have embraced this unique festival to this day, an original cultural tradition that pays tribute by poking fun at the ideals of machismo and beauty melded together in one celebration—two qualities that are valued by Kapampangans like no other. But Aguman Sanduk may also be looked at as a festival of liberation from gender discrimination and repression, expressed in gay abandon for all the world to see and eventually, accept, the way Kapampangans have.

*358. ALDO ATLUNG ARI

WE THREE KINGS OF ORIENT ARE. Young boys play the roles of the gift-bearing Three Kings (or more accurately, the 3 Magi or the Wise Men) in a Christmas school play. Ca. 1920s.

As Filipinos, we pride ourselves in having the longest Christmas season in the world—a period that begins with the 1st day of Simbang Gabi on December 15, and ending officially the liturgical holidays on the Feast of the Three Kings, January 6. It is also known as the Feast of the Epiphany, marking the appearance of Jesus to the Gentiles as represented by the three royals—who wereactually not Kings, but Magis or Wise Men.

 As a school kid in the 60s, I always looked forward to my over-extended vacation for it meant not just weeks of do-nothing days, but it also gave me more chances to receive gifts!! As every ninong and ninang knows, the Aldo ning Atlung Ari gives them the last opportunity to dispense gifts and Aguinaldo to their ina-anaks. The long holiday gives them no excuse to be remiss in their gift-giving duties, lest they are branded as “kuriput” or “makunat”.

 Indeed, it was not just Santa Claus who was looked at as the official purveyor of gifts; the Three Kings too, were regarded in Spain as bearers of generous treats and gifts. After all, the three made the long travel to Bethlehem to present the newborn Jesus with gold, myrrh and frankincense, thus, starting a tradition of gift-giving.

 This tradition is still alive and well in Madrid, where the arrival of Melchor, Gaspar and Balthazar from the East was eagerly awaited by children. Melchor was depicted as a hoary man with a long grey beard while Gaspar was known as the ‘white one’ with his closely-cropped blonde beard. Balthazar, the lord of treasure, was known for his swarthy complexion.

 On the eve of their feast day, the 3 Kings take to the streets of Madrid, accompanied by a cavalcade of soldiers in a parade full of Oriental fantasy, pomp and splendor. The evening procession begins at Retiro and circles the residential areas where kids have placed their shoes on the window sill, in hopes of having them filled with presents the next day. This tradition has caught on in some provinces in the country, particularly in Nueva Ecija where the Three Kings are the acknowledged patrons of Gapan. Children also leave their shoes out so that they will be filled with money or candy. In America, the shoe has been replaced with stockings. 

Club Español, an organization of civic-minded Spanish-descent members and Hispanophiles, has also helped perpetuate this custom in the Philippines by holding its own “Dia De Los Reyes”, capped with a festive parade of the 3 Kings distributing presents to indigent children.

 The Feast of the 3 Kings has been moved to the first Sunday of January, which caused the instant shortening of the Philippine Christmas break. The present generation barely knows the significance of ”Aldo Atlung Ari”, and elsewhere in the country, it has become a hybrid celebration, known also as “Pasko ng Matatanda”, a day to pay respect to senior citizens.

In Pampanga, the Kuraldal—the famous dancing fiesta of Sasmuan in honor of its patroness, Sta. Lucia-- coincides with the Sunday feast of the 3 Kings, hence the event has been termed as “Kuraldal Atlung Ari”. Also on this day, childless couples in Sasmuan went to church to ask for the gift of fertility so they could have offsprings. For oldtimers though, the spirit of this feast lives on as they still wish one another with the now-incongruous greeting-- “Happy 3 Kings!”—consistent with the observation that holidays are "more fun in the Philippines!". 

*357. MAKING A JOYFUL NOISE!

BOOM-TARAT! Children make noise during the holiday season with a "kanyun kwayan", a cannon made from a sturdy bamboo post, fueled with calcum carbide and lit with kerosene to welcome the season with a bang. Photo from 1934.

Pasku na! For Christian Kapampangans, no other holiday has more meaning and merriment than the Christmas season. We usher it in with the traditional trappings of the holidays—lavish decorations with our colorful “parols”as outdoor centerpieces, noche buena fare consisting of the best in Kapampangan cuisine, generous aguinaldos and regalos in envelopes and wrapped boxes.

But the loudest welcome perhaps, comes from the sounds of Christmas that we produce—from the soaring voices of street carollers, the strains of commercial holiday songs blaring from the radio, to the burst of bamboo cannons and “turutut” (paper horns) that punctuate our New Year.

As soon as the “-ber”months come in, mood-setting music filled the air through familiar Christmas carols. As we didn’t have local carols, we took to singing traditional and popular carols from the West—O Holy Night, Jingle Bells, Silent Night, Santa Claus is Coming To Town, It Came Upon A Midnight Clear. There were a few Pilipino carols available, but we sang them with gusto anyway—led by “Ang Pasko Ay Sumapit”, a carol composed by Levi Celerio, based on the lyrics written in 1933 by poet Vicente Rubi.

Today, of course, we have a whole range of Kapampangan carols to choose from, courtesy of Mr. Marco Nepomuceno of Historic Camalig Restaurant, who, in 2005, produced the first-ever Kapampangan Christmas CD album, “A Camalig Christmas”, featuring both Kapampangan originals as well as local adaptations of all-time favorite carols, as performed by Jimming Bini and the Starlicks. “Joy to the World” became “Alang Kapupusang Ligaya”, while “Pasku Na” borrows the tune of “Jingle Bells”. Even “Angels We Have Heard on High”, of French origin, has been Kapampanganized into “Dios A Pekamatas”.

 For its part, Holy Angel University sponsored a competition of original carol competition in 2005, and the entries were compiled in a CD album entitled “The Kapampangan Christmas Album”. Performed by the HAU Chorale and Elementary Choir, the album features selections like “Pasku na, Magsadya Ta Na”, “Parul”, “Ing Panalangin Ku Ngening Pasku, “King Paskung Daratang”, and “Pascua N’Indispu”. 

Slowly, but surely, these new carols with traditional feel are finding their way into the repertoire of carolling groups. Carollers on the streets, armed with tansan (soda tin caps) tambourines and tin cans, systematically moved from house to house, in the hopes of making a few pesos in exchange for a Christmas carol or two.

Neighborhood competition among carollers was intense; talented carollers were rewarded with a peso or more, while bad ones were completely ignored. Carollers met with such reception would have the last retort, however, by chiding the residents with “Tenk you, Tenk you, ang babarat ninyo, tenk you!” (Thank you, for being so stingy).

Competing alongside carolling groups are the Drum & Bugle Corps from different barangays. In my place alone, Mabalacat, we have been regaled since the 60s by such musical bands as the San Francisco, Poblacion and San Joaquin Drum & Bugle Corps, with their lively, marching band re-arrangements of familiar Christmas songs.

The sounds of the holidays permeate the atmosphere till the days leading to the New Year, when joyful noise takes over –generated by “kalburo”-fed kanyun kwayan (bamboo cannons), turutut , matraca ( wooden noisemakers) and booming firecrackers of the most noisome variety—watusi, kwitis, perminanti, trayanggulu, Judas Belt, Sawa, SuperLolo, Lolo Thunder, Macarena, Marimar, and of late, My Husband’s Lover, Yolanda and Napoles.

For most Kapampangans, Christmas is not only the merriest, but also the noisiest and loudest—to give vent to our overflowing feelings of mirth and joy at the coming of the King of Kings--singing, shouting, yes, even screaming in our trademark over-the-top way—“munta ka Bunduk Arayat, at gulisak mu I Hesus, mibait ne”. (Go to the top of Mount Arayat, and scream out that Jesus is born!)


Masayang Pasku at Mainge a Bayung Banwa!!

*356. Pampanga's Churches: SAN ANDRES APOSTOL CHURCH, Candaba

SAN ANDRES APOSTOL CHURCH. Candaba's center of worship, as it appeared around 1911-1912, from the Luther Parker Collection.

Watermelons, swampy lands, migratory birds—all these conjure images of one of Pampanga’s oldest towns during the wet season—Candaba, which is located on the plains near the Pampanga River, characterized by a large swamp in its midst. The “pinac”, formed by estuaries and rivers from Nueva Ecija, is a rich source of income for most of the people of Candaba, yielding fish, farm produce and the sweetest “pakwan” around.

 Centuries before, Candaba had also impressed the Spaniards for its flourishing economy, not to mention its antiquity, calling it “Little Castilla”. Augustinians quickly descended upon the wetlands to claim Candaba as house of their order in 1575, appending it to the Calumpit convent with Fray Francisco de Ortega as prior. Its first recognized cura, however, is Fray Francisco Manrique, who came all the way from the Visayas.

 The Bishop of Manila, Fray Domingo de Salazar, cause Candaba to become an important mission center for the evangelization of other towns like Arayat and Pinpin (Sta. Ana). A church of light materials, dedicated to the apostle San Andres, was erected and by 1591, a convent had also been built.

 As the town progressed, a stone edifice replaced the primitive church, built from 1665-69, under the helm of the dynamic church builder, Fray Jose dela Cruz. There is an account of a certain Fray Felipe Guevara building a grimpola and a campanario as early as 1875.

A later successor, Fray Esteban Ibeas, added the dome in 1878. He added bells from 1879-81, dedicated to San Agustin, San Jose, San Andres, Sagrado Corazon de Jesus and Virgen dela Consolacion. In 1881, Fray Antonio Bravo constructed the bell tower and added one more bell, dedicated to the Holy Trinity. All bells were cast by Hilarion Sunico of Binondo.

 By the time the “pisamban batu” was done, it measured 60 meters long, 13 meters wide and 13 meters high. The campanario was repaired in 1890. In 1897, parish duties were transferred to the Filipino secular clergy. The first Filipino priest to serve was Padre Eulogio Ocampo.

 In modern times, the church interior was damaged by a typhoon in the 60s, and was restored that same year. Previous to this, there are no records of damages caused by the acts of nature.

 Today, the church has a very simple architecture, with not much ornamental details. A series of columns and depressed arches define its façade, while its protruding triangular pediment echoes that pleasing plainness. The arcaded convent front features semi-circular arches. The Church of San Andres Apostol of Candaba observes the fiesta of its patron every year, on the 30th of November.

*326. FLORES DE MAYO, FLORES DE MARIA

PETAL ATTRACTIONS. "Parada Floral" or Maytime floral parade to honor the Virgin Mary, with town beauties as participants. Sta. Rita, Pampanga. Dated 21 May 1937.

Festivals revolving around flowers have been around for centuries; the Floralia was an ancient Roman event held in May to honor the goddess of flowers, Flora. Cypriots also observed Anthestiria, a flower carnival dedicated to the wine god, Dionysus, that was first celebrated in Athens. Then, there's the world-famous Tournament of Roses Parade in Pasadena, California (began in 1895) that features fantastic giant floats made with millions of roses and other flowers. Valencia, in Spain, boasts of its "Batalla de Flores" in July, while Belgium has its "Flower Carpet". More recent, and closer to home is Baguio’s “Panagbenga’, which, like the Pasadena event, also showcases themed floral floats using the colourful blooms of the mountain city as main decorations.

One traditional festival with strong ties to the Blessed Virgin is what is popularly called “Flores de Mayo” (Flowers of May). Today, it is still celebrated in many towns and provinces, ever since its inception in the 1870s. Believed to have originated in Bulacan with the printing of Mariano Sevilla’s book of devotion entitled “Flores de Maria (Marikit na Bulaklak na sa Pagninilaynilay ng mga Deboto kay Maria Santisima)", a translated work that affirmed the 1854 dogma of the Immaculate Conception.

Held in Marian month of May where the blooms of the country are at their brightest. “Flores de Mayo” is marked with the recitation of the Rosary every afternoon at the parish church. In Sta. Rita town, grand floral parades (Parada Floral) were once held regularly in which barrio muses, with bouquets in hand, troop to the church accompanied by the faithful and a music band. Upon arrival, they would lay down their floral offerings at the foot of Mary’s altar, beautifully decorated and heavy with the scent of sampaguitas, rosals, camias, roses and dama de noche flowers.

Other Central Luzon towns had children participants, who, in their Sunday best, sang Marian hymns and also offered flowers to the Virgin by strewing the church aisles with fragrant petals. Bouquets were then presented to Our Lady as evening fell and votive candles were lit.

The rites of “Flores de Mayo” has been intertwined with “Santacruzan”, a processional pageant that recalls the finding of the True Cross by Empress Helena. Today, the two have been collapsed into one Maytime event. For us Catholics, when words are not enough to express our praise for our Holy Mother, we say it best with God’s own fragrant creations--we say it with flowers!

*322. His Seminary Yearbook: BISHOP TEODORO C. BACANI, JR.

IT IS RIGHT TO GIVE HIM THANKS AND PRAISE. The future bishop of Manila, as a fresh graduate of Philosophy of San Jose Seminary, 1961, Teodoro C. Bacani Jr. of Guagua.

The first time I came face to face with Bishop Teodoro “Ted” Bacani, Jr. was when he officiated the memorial mass of my uncle, Msgr. Manuel Valdez del Rosario, who passed away in 1987. A longtime priest of San Roque Parish in Blumentritt, Padre Maning had been a bosom friend of many known personalities and celebrities, including Bishop Ted, a fellow Kapampangan, who was originally from Guagua. Bishop Ted provided a light moment amidst the somber atmosphere by recounting how, upon alighting from his car, a crowd had looked and pointed at him, screaming: “Yoyoy Villame is here!”. The people inside the church chuckled at his anecdote, knowing well that Bishop Ted was popular in his won right, a powerful voice who never feared of speaking up in the days of People Power.

Born on 16 January 1940 in Manila, he went to various schools in Manila; at age 6, enrolled at the Instituto de Mujeres (Roseville College). Upon graduation, he went to Letran and earned his High School diploma in 1956. he entered San Jose Seminary in 1956, and began his priestly training, earning a Philosophy degree in 1961. He remained in San Jose to pursue his masteral degree in Philosophy for two years. On 21 December 1965, Ted officially became a priest with his sacerdotal ordination at the Manila Cathedral.

His first assignment was as an assistant parish priest at San Antonio, Zambales, a post which he held for two years. His superiors took note of his promise, and the next year, he was sent off to Rome to study Dogmatic Theology at the Angelicum University, finishing his doctorate in 1971. Upon his return, he resumed his ministerial duties in San Narciso, Zambales till 1976, when he became the Parish Priest and School Director of St. James, in Subic, from 1976-79.

After that stint, Fr. Ted became a professor of Theology at the San Carlos Seminary, assuming the deanship from 1982-83, on top of being a Theology consultant of the Archdiocese of Manila. On 6 March 1984, he was appointed Titular Bishop of Gauriana at age 44, and his ordination as Bishop took place on 12 April 1984. His consecrators included Archbishop Bruno Torpigliani, Bishop Amado Paulino and Archbishop Paciano Basilio Aniceto.

 As Bishop of the Ecclesiastical District of Manila, he was involved in many major activities—from chairing the Archdiocesan Commission on Marriage and Family Life Ministries (1984) and the National Pastoral Planning Committee (1985) to serving as a parish priest of San Fernando Dilao of Paco and acting as the Spiritual Director of the Mother Butler Guild. In the heady days of the People Power Revolution, Bishop Ted was the Chairman of the CBCP Committee on Public Affairs in 1986.

On 7 December 2002, he was appointed Bishop of Novaliches. On April 2003, his personal secretary filed a sexual harassment case against him which forced him to resign his post, later that year in November. While remaining a bishop in good standing with all rights and powers as bishop, he was not given charge of any particular diocese.

Unfazed by these turn of events,the now-retired bishop emeritus remains an authoritative force in the church, speaking his mind about current issues--from the RH bill, divorce law to boring sermons and over-emphasis on Santa Claus. Recently, Bishop Ted challenged politicians to pass a law against political dynasties to prove their sincerity in serving the country in the 2013 elections.

*316. Gotta Travel On: MACARTHUR HIGHWAY

THE LONG AND WINDING ROAD. The main road in Dau, circa 1915. By the the Commonwealth years, the Americans had built 220 kms. of concrete roads in Pampanga, ending in Dau., to accommodate Pampanga's motor vehicles, which ranked 5th in number, nationwide.

In the early ‘60s, before NLEX and SCTEX, the only way to travel to Manila from Pampanga was by the old Manila North Road—or MacArthur Highway, as it was more popularly known to motorists. Named after Lieutenant General Arthur MacArthur, Jr, the military Governor-General of the American-occupied Philippines from 1900 to 1901, the long highway stretched from La Union, to the provinces of Central Luzon (Pangasinan, Tarlac, Pampanga, Bulacan) and finally to the city of Manila. Under the American Regime, road-building was at its most brisk, and by 1933, Pampanga had over 220.1 kms. of 1st class roads, ending north in Dau.

As a child, I remember some of those trips so vividly well as they were moments to look forward to. After all, it was not very often that kids like us were taken out for long rides to the big city. So, every time our parents announced that we would be going to Manila, we knew the occasion would be something special—a family reunion, a fiesta in Blumentritt or perhaps, a visit to our cousins in Herran (now Pedro Gil St).

Our trips were always scheduled on weekends, and as early as Friday morning, our parents would already be preparing for the trip. Dad would be checking on and tuning up the Oldsmobile, while Ma would be looking for tin cans that would serve as our emergency “orinola” (urinal) or vomit bag, in case of motion sickness or incontinence. We always left in the early dawn, with most of us still drowsy and asleep--no later than 5 a.m. , as mandated by my ever-punctual Dad. With water bottles and half-a-dozen or so hardboiled eggs, we thus began our 99 km. journey to the capital city.

From our house in Sta. Ines, Mabalacat, my Dad would drive out onto the main highway, towards Dau and Angeles. Past those familiar places, we proceeded to the capital town, San Fernando, with Manila still 57 kms. away. We would just coast along till San Vicente in Apalit, the highway a bit dusty and bumpy at this point. Upon hitting the rickety bridge of Calumpit, I knew we were no longer in Pampanga—we were in the Tagalog province of Bulacan, home of my favourite ensaimada de Malolos. I knew, because we would always stopped in the capital town to buy these pastries, cheese-topped and overloaded with red eggs.

From Malolos, it was off to Guiguinto, a town with an intriguing name for a 6 year old—I had often envisioned it either overrun with salaginto beetles or sparkling with golden lights. I remember the tall electric posts that lined the highway as we approached Bigaa, Tabang, then Bocaue. I once overheared adults talking about the “kabarets”of Bocaue in hushed whispers, but I've never seen girls dancing on the highway! Fixing my gaze on the world outside through the car window, i would see early risers buying bread from bakeries, Mobilgas stations and their lighted signs wishing travellers “Pleasant motoring!, Baliuag buses picking up passengers, ricefields that stretched as far as the eyes can see.

I would already be impatient and bored at this time, even as the features of the bucolic towns of Marilao and Meycauayan (where are the bamboo trees?) loomed clearer with the rising sun. But all this fretting would stop as soon as we got a glimpse of this tall obelisk in the distance—the Monumento—a landmark that told me that, at last, we were in Manila. If we were going to Sta. Cruz, we would veer towards the Monumento, gawking at the sculpted images of the revolucionarios and the doomed Gomburza padres as we made a half-loop towards Manila proper. After some two hours of driving, we did it--the “promdis” have finally arrived!

*303. Pampanga’s Churches: SAN PEDRO APOSTOL CHURCH, Apalit

APLIT, APALIT! A religious procession, possibly to mark Corpus Christi, wends its way to the courtyard of San Pedro Apostol Church of Apalit. Ca. 1927. 

The bordertown of Apalit, founded by Augustinians in 1590, is built on swamplands by the banks of the great Pampanga River. Its first rudimentary church was probably started by Fr. Juan Cabello, who served the town on several occasions between 1641-45. A new church was also begun by Fr. Simon de Alarcia of stone and brick, which was never completed.

The foundation of the present church was laid by Fr. Antonio Redondo, the town’s parish priest who had it built for P40,000 following the plans of a public works official, Ramon Hermosa. For seven years (1876-1883) and under Guagua foreman Mariano Santos, the “pride of Pampanga, an indelible tribute to Fr. Redondo and the people of Apalit”was built and inaugurated in a series of ceremonies on 28, 29 and 30 June 1883.

The good father actually saved P10,000 as he paid the workers from his personal funds and astutely bought the materials himself. When the masons ran out of sand and bricks, Fr. Redondo would solicit the assistance of the town people by asking the sacristan to ring the bells. This way, he gathered enough volunteers to haul in sand from the river.

The completed church measures 59 meters long and 14 meters wide. Dedicated to the town patron, St. Peter,the church is built along neo-classic lines, with a graceful rounded pediment marking its façade, topped with a huge rose window—in contrast to the simple Doric pilasters and the two rectangular bell towers with pagoda roofs.

Its signature dome rises to about 27 meters and is supported by torales arches, with openings to light the church. Protective grills capped the doorway as well as the 3 circular rose windows on the church front. The church interior was decorated by an Apalit native, a pupil of the Italian painter Alberoni.

The feast of San Pedro or “Apo Iru”, is celebrated with ardour every June 29, including a raucous fluvial procession (“libad”) along Pampanga River. The seated ivory figure of “Apu Iru”—an antique ivory representation of the apostle attired as a Pope—is transferred from its Capalangan shrine to the Church, where it stays during the fiesta days until it is brought out for the annual “limbun”. From there, the beloved Apu is installed on a water pagoda for the traditional river festivities, a unique honor given to their patron who has given much to Apaliteños—a town, a home, a church and a colourful history.

*294. MATER BONI CONSILII SEMINARY

YOU MATER HERE. Seminarians of Our Lady of Good Counsel Seminary pose for their class picture. The seminary was first located in Guagua, which dates this photo to the 1950-51.

Since 1950, hundreds of boys have found and fulfilled their calling in the premiere seminary of Pampanga, Mater Boni Consilii (Mother of Good Counsel) Seminary—or simply called “Mater Boni”, presently located in San Fernando. Its history spans a little more than 5 decades, involving 3 Pampanga towns and key characters that included 3 men on the verge of priesthood and a bishop who gave the impetus for the seminary’s foundation.

It all started with a visit to the newly-named Bishop of San Fernando, Most Rev. Cesar Ma. Guerrerro D.D. by seminarians Basilio David, Eulalio Yabut, and Antonio Ibay. When asked about the planned projects for the new diocese of San Fernando, the bishop revealed his dream to build a boys’ school where subjects like Math and English could be taught—not a seminary in the strictest sense of the word. But one thing led to another, and on 4 July 1950, a building (now known as the Rufino Cardinal Santos Bldg.) in Guagua was out up to house “Mater Boni Consilii”, a boys’s school so named after the good bishop’s favorite devotion.

Mater Boni was initially conceived as an adjunct to St. Michael’s Colleges as it certainly did not function as a seminary---the handful of student enrollees there were even issued report cards from St. Michael’s. Later, it adopted the secondary curriculum of San Jose Seminary that incorporated the study of the classics and the languages like Latin and English. As its curriculum evolved, so did the school. Eventually, Mater Boni was officially transformed into a seminary manned by no less than the 3 seminarians—now ordained as priests—whose visit stirred Bishop’s Guerrero into actualizing his vision : Fr. Basilio David (Rector), Fr. Eulalio Yabut (Spiritual Director) and Fr. Antonio Ibay (Procurator).

The seminary heads expected only about 5-6 initial seminarians, but to their surprise, 38 boys enrolled. It was clear that a bigger space was needed to house the growing seminarian population. In 1951, Mater Boni Seminary was moved to Apalit , but the same problem plagued the school: lack of funds, low salary scale for teachers. Newly-ordained priests were deployed by Bishop Guerrero to mentor seminarians, a job that held very little appeal.

 It was only in 1956 that the full 4-year course was offered, but due to the inadequacy of the school, the students, in their de riguer black cassock and blue sash, never numbered more than 70. Inspite of all these, interest for the priestly vocation continue to remain high, which prompted the final relocation of the seminary to a bigger, better place in San Fernando in 1962.

The site in Del Pilar was actually part of a property owned by the Diocese of San Fernando at that time. The 10-hectare lot would come to be shared equally by Mater Boni and the Assumption College (now a University), established by Most Rev. Emilio Cinense. The seminary—which now comprises both a Minor and Major Seminary –has a number of primary edifices in its ground: a 3-storey Administrative Building, St. Aloysius Gonzaga Hall (housing classrooms, dorms, study halls and blessed by the Most Rev. Carlo Martini on 7 June 1964), and the Theology-Philosophy Building. A chapel, a library, a refectory and an auditorium complete its infrastructures.

In the course of 5 decades, Mater Boni has produced a number of Kapampangan high-ranking religious leaders that include Archbishop Paciano Aniceto D.D. of Sta. Ana, the late Bishop Jesus Galang, Bishop Roberto Mallari and Bishop Pablo Virgilio David. Through the institution’s portals also passed two Bishop Formators: Bishop Onesto Ongtiuco of Cubao and Bishop Florentino Lavarias, assigned in Zambales. Today, the seminary continues with zeal, its tradition of raising and molding young boys into well-rounded Catholic men of character--that they may be credits to God, the Church, the country and to the whole “Mater Boni” family.