Monday, November 26, 2018

Trivia: 'Mao-li-wu' ang Marinduque ayon sa Tsina taong 1405

Kinilala at kaibigan na ng China ang Marinduque na tinawag nilang Mao-li-wu noong 1405, higit sandaang taon bago pa dumating ang mga Kastila.

Nilusob at sinakop ng mga Kastila, Amerikano at Hapon ang Pilipinas at minasaker ang maraming Filipino, ang Tsina ay hindi nanglusob at nanakop.

Mas matutugunan na ang mga tanong tungkol sa Ming dynasty treasures na nahukay at nasisid sa Marinduque



"Bakit ang pagiging malapit sa China?"(“Why the closeness to China?”), tanong ng pinatalsik na Chief Justice Maria Lourdes Sereno kay Pangulong Rodrigo Duterte noong bumisita ang Presidente ng China sa Pilipinas. Hindi raw dapat?

Kaya dapat lamang marahil na ipaalaala sa kanila na bago pa sakupin ng mga Kastila ang Pilipinas, bago pa sinakop ng mga Amerikano ang Pilipinas, at bago pa nilusob ng mga Hapon ang bansang Pilipinas, na pawang yumurak sa dignidad ng mga Pilipino sa kani-kanilang sariling pamamaraan, ay dating kaibigan na ng Pilipinas ang Tsina. 

Ang Tsina na kailanman ay hindi naisipang lusubin at sakupin ang ating bansa at bagkos ay makipagkaibigan at magtatatag lamang ng mabuting relasyon.

Presidente ng China Xi Jinping at Presidente ng Pilipinas Rodrigo Roa Duterte sa pagbisita ni Xi sa Pilipinas kamakailan

Una nang makipag-ugnayan sa Pilipinas ang Tsina bago pa dumating silang maraming mga mananakop; papel ng Marinduque



Sa mga Chinese records, ang kinikilalang pinaka-unang naitalang pakikipag-ugnayan ng China sa Pilipinas ay noong Song dynasty (971 o 972). At ito ay ang pakikipag-ugnayan nila sa Ma-i (Mindoro), na kung saan pagdating ng 982 ay dala ng mga mangangalakal mula sa Ma-i ang kanilang mga produkto papuntang Guangzhou (Canton).

Pagdating ng 1206 nakipagkalakalan na ang China sa Mindoro, Palawan at Basilan at lumawak na ito kasama ang Babuyanes, Lingayen, Luzon, Manila at Lubang Island.

Kapagdaka, ang mga emperador ng Ming at Ching dynasties ay nag-imbita na makipagkalakalan na rin sa kanila ang iba pang mga isla.

MAO-LI-WU ang MARINDUQUE

Doon na umentrada ang munting isla ng MARINDUQUE. Kilala ang Marinduque sa Tsina sa tawag nilang MAO-LI-WU.

Noong Oktubre 17, 1405 ang mga kinatawan ng Lu-sung (Luzon) at Mao-li-wu (Marinduque), kasama ang embahador mula sa Java ay nagpunta para sa isang tribute mission sa China.

May naitala pa rin tungkol sa mga pirata mula sa Wang-chin-chiao-lao (Maguindanao) at ang pag-atakeng ginawa ng mga pirata sa Mao-li-wu. 

May naitalang isang hari* mula sa Mao-li-wu subalit hindi nabanggit ang kanyang pangalan. Ang nakatala ay ang pangalan ng kanyang kinatawan: Tao-nu-ma-kao (Taonu Makao), isang Muslim.

Kasunod nito, nagpadala na rin noong September 23, 1406, ang pinuno ng Pangasinan (Feng-chia-hsi-lan), ng isang tribute mission. Nasundan ito ng ganun ding misyon noong 1407 at 1408.

Noong 1411, isang state banquet ang inihandog ng China. Ang pagkilala sa Pangasinan at Mao-li-wu (Marinduque), ay napakaliwanag.

Para sa ilang mga mananaliksik ay maaring manghang-mangha sila kung paanong ang munting isla ng Mao-li-wu ay nagkaroon ng ganoong mahalagang papel sa pakikipag-ugnayan sa China. Kaya baka raw naman ang Mao-li-wu ay ang Mindoro kahit pa maliwanag na ang tawag nila sa Mindoro ay Ma-i.

Baka raw pinalitan ang dating pangalan ng Mindoro bilang Ma-i at ginawang Mao-li-wu ayon sa isang manunulat. (Scott in 1984 ang nagsulat ng ganito: ‘a polity known as Mao-li-wu or Ho-mao-li as Mindoro or Marinduque island, or perhaps related to the prior Ma-i).


Ang masasabi ko po, basta sa ngayon, bukod pa sa iba pang maraming panulat na nagsasabing ang Mao-li-wu ay ang Marinduque, may nahalukay pa akong isang source na mahirap salungatin. Tinukoy ang latitude at longitude nito.

Sinasabi dito ang sumusunod:  Sha t’ang ch’ien San Andres islands, 13 ̊34’N, 121 ̊ 50’E, off the north-western extremity of Mao-li-wu, Marinduque island, in the Philippine islands (Chang Hsieh, p 123). (Hanapin sa ‘The Overall Survey of the Ocean’s Shores (1433) by Ma Huan).

Latitude at Longitude ng Mao-li-wu

Hindi pa ngani naisusulat ng husto ang tungkol sa buong kasaysayan ng palakaibigang mga Filipino. Lalo na yung tungkol sa mahalagang bahagi ng kasaysayan natin bago pa dumating ang mga mananakop mula sa iba't-ibang panig ng mundo. 

Na kung tutuusin, nasa mga kuweba, bundok, nasa ilalim ng lupa't dagat-Marinduque at mga sinaunang mga dokumentong nasa Tsina lamang ang kasagutan kapag magawang pagsamahin ang mga ito at pag-aralan. 

Ming dynasty plate

Sayang naman ang mga underwater archaeology sa pagitan ng Gaspar island at Pinggan na nagbunga ng mga Ming dynasty porcelain, brown-glazed stoneware jars with relief dragon designs at kung ano-ano pang mga artefacts.

Yai na muna ang mga kontra sa pakikipagmalapitan daw sa Tsina dahil galit lamang sa isang kaluluwa, ano po?

(*'King' ang ginamit sa English translation subalit may sumulat na ‘pinuno’ lamang ang tawag ng mga Ming sa mga nagpugay noon mula sa Luzon, Mao-li-wu at Pangasinan samantalang 'wang' (‘hari’) ang turing sa mga taga-Sulu, kapantay ng Malacca na pinaka-malaking kaharian sa timog silangan nuon.)

Friday, November 23, 2018

Aprubado sa third reading ang Energy Virtual One-Stop-Shop (EVOSS)


Si Cong. Lord Allan Velasco bilang chairperson ng House Committee on Energy

 
Inaprubahan sa third reading sa Mababang Kapulungan ang Energy Virtual One-Stop-Shop (EVOSS Bill), o House Bill No. 8147.


Ang Pilipinas sa ilalim ni Pangulong Rodrigo Duterte ay naglalayong maging isang high middle income economy pagdating ng 2022.

Sa inaasahang pagtaas ng economic activities ay inaasahan din ang pagtaas ng pangangailangan sa enerhiya. Dahilan dito, higit na mahalaga na maakit ang mga power generation developers pati na rin ang pagpapabilis sa konstruksyon ng mga power plants sa bansa.

Napag-alaman na daan-daang pirma ang kinakailangan at dose-dosenang mga permits mula sa iba’t-ibang mga tanggapan ng pamahalaan para lamang ang mga energy resource investors ay makapagpagawa ng power plants, isang bagay na nakakapigil sa mga power generation companies na mag-invest sa Pilipinas.

Bilang chairperson ng House Committee on Energy at co-author ng bill, nasabi ni Velasco na “Gusto naming i-streamline ang napakahabang proseso ng pagbibigay ng mga permit, at bawasan ang gastos ng mga generation companies para makapagsimula silang mamuhunan sa bansa, at ito’y magpapababa rin sa generation charges bilang resulta ng bumabang cost of doing business.”

Inihayag ni Velasco ang kanyang pasasalamat at sinabing inaasahan din niya na ito’y magiging batas sa madaling panahon para mabiyayaan ang electric consumers sa buong bansa.

A wind power project in Ilocos Norte

On Nov 20, 2018, the House of Representatives approved on Third Reading House Bill No. 8147 or The Energy Virtual One-Stop-Shop Bill (or “EVOSS bill”).

The Philippines, under the administration of President Rodrigo Roa Duterte, aims to become a high middle income economy by 2022. The expected increase in economic activity entails an increase in energy demand. As such, it is important to attract power generation developers, as well as fast-track the construction of power plants. However, it has been observed that it takes hundreds of signatures and dozens of permits from different government offices for energy resource investors who want to put up power plants, thus discouraging many power generation companies to invest in the Philippines.

Cong. Lord Allan Velasco, chairperson of the House Committee on Energy, as well as co-author of this bill, worked for its passage with the aim of addressing the situation “ We want to streamline the lengthy permitting process and reduce the cost of doing business for generation companies, which in turn would encourage competition by attracting more power generation companies to invest in the country, and would indirectly reduce generation charges as a result of reduced cost of business.”

Cong. Velasco expresses his sincere gratitude, and says he expects the said bill to be passed into law shortly for the benefit of Filipino electricity consumers nationwide.      

Thursday, November 22, 2018

Pinagtibay na ng House Plenary ang Bicam Report sa Mobile Number Portability

 Ang mga Filipino subscribers ay malapit nang magamit ang opsyonal na paglipat sa ibang mobile service provider o subscription plan na hindi kailangang baguhin pa ang numero ng cellphone.

Kinatawan ng Marinduque, Lord Allan Velasco
Pormal na pinagtibay noong Nob. 20 ng Kapulungan ng mga Kinatawan ang Bicameral Conference Committee Report kung saan pinagsama ang bersyon ng hakbangin ng House of Representatives at ng Senado ng Senado na nagbibigay ng Mobile Number Portability service sa bansa.

Kamakailan ay pinagsama ng dalawang kapulungan ang mga bersyong ito sa  "Mobile Number Portability Act". Ang batas na ito ay magpapahintulot sa mga consumers na panatilihin ang kanilang mga numero ng cellphone, kahit pa lumipat sila sa ibang mobile service provider o subscription plan.

Bilang isa sa mga principal authors ng Mobile Number Portability Act sa pamamagitan ng House Bill No. 5195, si Rep. Lord Allan Velasco ng Marinduque ay nagpahayag ng pasasalamat at kasiyahan sa pagpapatibay ng nasabing Bicameral Conference Report.

"Kasama sa pagpili ng Mislatel consortium bilang bagong pangunahing player sa telecom industry, ang legislative measure na ito ay magbibigay daan para sa mas mahusay na mga serbisyo at kumpetisyon sa industriya”, ayon kay Velasco.

Ang mga problema tungkol sa identity theft, cellphone scams at iba pang mga iligal na gawain ay isinaalang-alang sa ginawang panukala, paliwanag ni Velasco.

Dahil sa 'lifetime cellphone number,' matatamasa ang perks at privileges ng mobile services.



House Plenary ratifies Bicam Report on Mobile Number Portability

On 20 November 2018, the House of Representatives formally ratified the Bicameral Conference Committee Report consolidating the House of Representatives’ and the Senate’s version of measures providing for Mobile Number Portability service in the country. 

Earlier, on 13 November 2018, the joint panel of the House of Representatives and the Senate consolidated the two measures into the “Mobile Number Portability Act”. This legislative measure will allow consumers to retain their cellphone numbers, even if they transfer to a different mobile service provider or subscription plan.

As one of the Principal Authors of the Mobile Number Portability Act, through House Bill No. 5195, Rep. Lord Allan Velasco expressed gratitude and elation for the ratification of the Bicameral Conference Committee Report.

“Along with the selection of Mislatel consortium as the new major player in the telecom industry, this legislative measure will pave the way for better services and competition in the industry. As such, Filipino subscribers will soon have the convenient option of switching to a different mobile service provider or subscription plan and not worry about the change in phone number. 

"As legislators, we keep in mind the problems of millenials about identity theft, cellphone scams and other illegal activities. So, we crafted this measure. Equipped with a ‘lifetime cellphone number,’ everybody can safely and truly enjoy the perks and privileges of mobile services”, said Velasco.

Wednesday, November 21, 2018

Repost: Closer look at Biggel's Marinduqueno Tagalog

Does Biggel speak Marinduque Tagalog differently now?

Joseph Biggel. Seen at recent PBB Otso launch.

Item: “ONE OF THE most engaging housemates of “PBB UnliNight” is the 19-year old Joseph Biggel, the tisoy-boy from Marinduque who speaks Tagalog with a very “promdi” accent.”  11.10.11).



Promdi” is a corruption of “from the province”, so the description is quite accurate. It is for the same reason why Biggel was tagged the “Promdihirang Tisoy ng Marinduque”. 

But this really gives us an opportunity to take a closer look on the Tagalog that Biggel speaks.

So we go back a bit. The “development and adoption of a common national language based on one of the existing native dialects” was actually provided for in the 1935 Philippine Constitution. A National Language Institute was created thereafter which, after a study and survey of existing native languages, recommended the adoption of Tagalog as the core of the national language.

Eight major languages in the country were identified during that period on the basis of the number of native speakers: Tagalog (4,068,565); Cebuano (3,620,685), Ilocano (2,353,318), Hiligaynon (1,951,005), Bicol (1,289,424), Waray (920,009), Pampango (621,455), and Pangasinan (573,752).

On January 12, 1937, President Manuel L. Quezon appointed the members of the Commission on National Language for that purpose with the following as first members: Jaime C. de Veyra (Samar-Leyte Visayan), Chairman, Santiago A. Fonacier (Ilocano), Member; Filemon Sotto (Cebu Visayan), Member; Casimiro F. Perfecto (Bicol), Member; Felix S. Salas Rodriguez (Panay Visayan), Member; Hadji Butu (Moro), Member and Cecilio López (Tagalog), Member and Secretary.

Now it is the same Cecilio Lopez, the only native Tagalog speaker in the Commission and who would eventually be known as the Father of Philippine Linguistics, who made a study of the Tagalog spoken on Marinduque island. He wrote conclusively that it is “the root or among the roots from which modern national forms of speech have sprung”, and this is “where remnants of archaic Tagalog could be found”. 

Biggel at PBB's newly renovated house.
So Biggel’s Tagalog should really be something of interest.

Even Filipino language researchers from Surian ng Wikang Pambansa are one in saying that languages are fluid, taking on different words and phrases depending on outside influences and that no language remains the same. 

But when you start looking at the roots of a language, and we now have a fairly good idea where the language started based on Lopez’ studies, we can at least see or experience where that language took its ideas from. 


Image result for joseph biggel
Biggel at PBB Unlimited Edition.

So how about going back to the roots of Tagalog by travelling to the beautiful island of Marinduque and listening to how the natives speak it. Then when you get used to it, perhaps you could enrich your own Filipino (which is essentially Tagalog, anyway), with the version of Tagalog dialect spoken here? In the process we could even help resolve the language problem that confronts us, Filipinos.

Tuesday, November 20, 2018

Marinduque Tagalog as purest of all Tagalog dialects

"Lastly, the Marinduque Tagalog dialect is known as the purest of all Tagalog dialects, as the dialect has little influence from past colonizers." (Wikipedia)

An example of a Baybayin character, Ka, was used in one of the flags of Katipunan and is currently seen in some government logos

Tagalog Language and writing system

The indigenous language of the Tagalog people is Old Tagalog, which has now transformed into Modern Tagalog. 

The Modern Tagalog has 5 distinct dialects. The Tanay Tagalog of Tanay, Rizal has the deepest Tagalog words despite influx from other cultures; it is the only highly preserved Tagalog dialect in mainland Luzon and is the most endangered Tagalog dialect. Southern Tagalog (Batangas and Quezon) on the other hand are unique, as they necessitate the use of Tagalog without the combination of the English languages, in contrast to Central Tagalog (Manila, Cavite, Laguna, and Rizal except Tanay), which is predominantly a mixture of Tagalog and English. 

The Northern Tagalog (Nueva Ecija, Bulacan, Zambales, and Bataan), is also a distinct dialect as it has words inputted into it from the Kapampangan and Ilocano languages. Lastly, the Marinduque Tagalog dialect is known as the purest of all Tagalog dialects, as the dialect has little influence from past colonizers.


Baybayin, the traditional suyat script of the Tagalog people.

Source: Wikipedia; Main articles: Tagalog People; Tagalog language and Baybayin; See also: Old Tagalog

Galleon Trivia 4: Fr. Chirino confirmed he landed in Marinduque in May 1590, and was appalled by the devil's work in the island

Chapter XII of Chirino's Relacion de las Islas Filipinas 

Chapter 12 of Relacion de las Islas Filipinas by Fr. Pedro Chirino did not talk about the reason he landed in Marinduque in May 1590, but confirmed he was indeed in this island by the end of that month of that year. This was exactly the time the almiranta galleon named San Ildefonso ran aground in Marinduque.


A Manila Galleon depicted in the Boxer Codex

Here, Chirino did not mention how the almiranta that took his party from Acapulco to the Philippines was met by a typhoon, grounded the silver galleon at the coast and how the crew and many passengers were brought to safety with only a part of their cargo recovered.

He was compelled in this chapter to tell stories of existing religious practices he found in Marinduque. First he told about how in these islands "there existed a doctrine, sowed by the devil, that a woman, whether married or single, could not be saved who did not have some lover".

Tagalog people, the Maginoo in those days.

Then to illustrate his point wrote about how in Marinduque an officer in his party, out of curiosity, visited the interior of the island. The surprisingly hospitable natives offered the Spanish visitor two women as part of their hospitality, which the officer promptly sent back telling the natives they were committing an offense against God and telling them "that they must not offend God by their evil example".

There have been others Chirino said, who could not resist such kind of 'solicitations' and "to the great scandal of this nation seek and encourage sin". Ouch!

Marker at former site of Colegio de Sta. Potenciana in Manila

It is for this reason, Chirino wrote, that his 'Governor Gomez Perez de las Marinas' founded a seminary for girls in the same year 1590, in Manila. Eventually 100 girls mostly daughters of Spaniards, Chirino said were protected in the walls of this seminary dedicated to Santa Potenciana, patroness of Manila.

Excerpts from that Chapter:

"... In many – I even believe, in all of those islands there existed a doctrine, sowed by the devil, that a woman, whether married or single, could not be saved, who did not have some lover. They said that this man, in the other world, hastened to offer the woman his hand at the passage of a very perilous stream which had no other bridge than a very narrow beam, which must be traversed to reach the repose that they call Calualhatian.
"Consequently virginity was not recognized or esteemed among them; rather they considered it as a misfortune and humiliation. Married women, moreover, were not constrained by honor to remain faithful to their husbands, although the latter would resent the adultery, and hold it as a just cause for repudiating the wife. To illustrate this: Upon my arrival in the Filipinas, in the latter part of May in the year fifteen hundred and ninety, I had landed at the island of Marinduque (which is about twenty-eight or thirty leguas from Manila), at the time when an ensign with a squad of soldiers was going, through curiosity, to visit the interior of the island.
"Night overtaking him in this place, he was obliged to seek hospitality among the natives; there, one of the hospitalities which they bestowed on him and his companions was to offer him two women. These the good ensign ordered to be sent back, and he pointed out the offense that they were committing against God, the almighty Creator of heaven and earth, whom all men should know and serve. 
"He told them that for this purpose alone the Spaniards had come from so great a distance; and that they must not offend God by their evil example. It was thus that the good ensign conducted himself on that occasion. There have been others, who, recklessly following their own evil inclination, not only do not resist such solicitations, but, to the great scandal of this nation, seek and encourage sin..." - The Philippine Islands 1493-1803 (Edited by Blair &Robertson)

Mula naman sa Ninuno Mo, Ninuno Ko: Pedro Chirino  (Kasaysayan ng mga Pulo sa Pilipinas 1595-1602:


"Sa pulo ng Marinduque ako dumaong nuong Mayo 1590, abot ng 140 kilometro mula sa Manila. Nagsisiyasat nuon sa luoban ng pulo ang isang pangkat ng mga sundalong Español, pinamunuan ng isang teniente (ensign). Inabot sila ng gabi sa isang baranggay at humingi sila ng tangkilik sa mga tagaruon.
"Dagdag sa pagkain at inumin na ibinigay sa kanila, inalok pa sila ng mga katutubo ng 2 babae na maisisiping nila. Agad pinabalik ng teniente ang mga babae sa baranggay at hinayag sa mga taga-baranggay na kasalanan sa Dios ang ginawa nila.
"Subalit may ibang Español na, higit na mapusok sa pagkamit ng kanilang mga mithi, ay hindi lamang tumatanggap ng mga alok, kundi naghahanap pa talaga ng mga babae na maisisiping."
(Elaput.org)

Monday, November 19, 2018

Ang BAYBAYIN at TAGALOG sa MARINDUQUE at pagrebisa na naman sa kasaysayan


Ang BAYBAYIN ay isang sinaunang panitik (ancient script) na ginamit ng mga TAGALOG. Malawak na ginamit ito sa mga kilalang lugar o rehiyon ng mga katutubong ang wika ay TAGALOG.
Ang Marinduque simula noong dumating ang mga Kastila ay kilala at malayang isinulat nila bilang lugar ng mga TAGALOG na BAYBAYIN ang gamit sa pagsulat.
Walang ibang naisulat o naitalang wika na binibigkas sa Marinduque kundi TAGALOG.
Ayon sa mga panulat ng mga seryosong mananaliksik at historyador ang salitang binibigkas sa Marinduque ay sinaunang TAGALOG.
Ang bantog na si CECILIO LOPEZ na binansagang ‘Father of Philippine Linguistics’ at iba pa, ay nauna nang sumulat na ang wikang gamit sa Marinduque (salitang Boac noon ang pinag-aralan niya), ay Tagalog.
Ayon kay Lopez ang TAGALOG na binibigkas sa Marinduque “ang ugat o kabilang sa mga pinagmulan mula sa kung saan ang mga modernong pambansang anyo ng pagsasalita ay lumitaw” at dito ay “kung saan matatagpuan ang mga labi ng SINAUNANG TAGALOG”. (“The root or among the roots from which modern national forms of speech have sprung”, and this is “where remnants of archaic Tagalog could be found”).
Atlas Filipinas, Linguistic Atlas of the Philippines
Ang pag-ampon sa Tagalog bilang Wikang Pambansa ay naganap noong 1937. Noong 1959, ang ipinangalan dito ay Pilipino para mabigyan ang wika ng pambansang pagkakakilanlan sa halip na etniko ang pakahulugan.
Ngayon naman, tungkol sa kung ano ang dapat itawag sa salitang Marinduqueno, hindi kailangan ang kapritso. Hindi kailangang rebisahin ang kasaysayan sa usaping ito. Sa halip ay dapat ipagmalaki sa buong mundo at pagyamanin ang mga Wikang Marinduqueno, na gamit sa limang bayan natin.
Ano sa palagay mo?

Thursday, November 15, 2018

Ancient Filipino writing systems that aren’t Baybayin

Baybayin is just one of at least 16 different writing systems that were used in pre-colonial Philippines. Illustration by ELLE BATTUNG

Excerpts from the article by Chang Casal, CNN Philippines

It is believed that there were at least 16 different types of writing systems present around the Philippines prior to our colonization. Baybayin is just one of them, which was said to be of widespread use among coastal groups such as the Tagalog, Bisaya, Iloko, Pangasinan, Bikol, and Pampanga around the 16th century. One theory is that “Baybayin” got its name from the word “baybay,” or seashore in Tagalog.


When the Spanish arrived, they studied and used Baybayin to communicate with early Filipinos and teach them Catholicism. This could be why Baybayin is arguably the most popular and heavily documented of scripts. As Filipinos began to learn the Roman alphabet from the Spanish, the use of Baybayin, especially in lowland areas, began to disappear.

But in upland areas and remote villages that were difficult for colonizers to reach, some scripts remained intact. There are only two places left in the Philippines that have preserved their ancient syllabic scripts: Mindoro, where the Hanunó'o-Mangyan and the Buhid-Mangyan simply call their scripts “Surat Mangyan,” and Palawan, where the Tagbanua and Pala’wan groups share a writing system they simply call “surat” — a word meaning “writing.” Some ethnolinguists and advocates argue that “suyat” and “surat” are the best neutral term to use as a general descriptor of our writing systems.

Meanwhile, small groups around the country are making initiatives to popularize scripts that are no longer in use, like the Kulitan script of the Kapampangans.
 
Two of the last scripts that remain in use today belong to the Mangyan group of Mindoro, who simply called their writing system "surat." Illustration by ELLE BATTUNG

Surat Mangyan

The Northern Script of the Hanunó'o Mangyan and the Southern Script of the Northern Buhid remain in existence today likely due to the Mangyan’s relative isolation in the mountains of Mindoro. Dutch anthropologist Antoon Postma, who lived with the Hanunó'o Mangyan for many years, is also credited for helping document and preserve their scripts.

There are 18 basic syllables: three vowels (a, i, u) and 15 consonants followed by the vowel ‘a’. In Hanunó'o, a diacritic or kudlit written either at the top or on the right of the symbol changes the vowel to ‘i’ and ‘u’ respectively.

The scripts of the Hanunó'o and Buhid Mangyan have likely remained in existence until today due to the groups' relative isolation in the mountains. Illustration by ELLE BATTUNG

A “cutting-off” symbol, or pamudpod, was introduced by Postma to eliminate the vowel or indicate a final consonant. Hanunó'o is written vertically from bottom to top and left to right, though it can be read from left to right in horizontal lines.

In Buhid, the accent is placed above or below the symbols and is written left to right horizontally.

These scripts are traditionally engraved on bamboo with the use of a small pocket knife, and can also be found on wooden objects like tobacco containers, lime containers, house beams, and musical instruments, which are used to accompany the incantation of traditional poems written in the scripts: the ambahan and urukay.

These poems are used by Mangyan parents in educating their children, by young people during courtship, and by a host greeting a visitor, among others. They tell of the experience of birth and infancy, parental love and the intimate ties of the family union, of death and decay.

These poems are, according to Mangyan poet and National Living Treasure Ginaw Bilog, the key to the Mangyan soul.

Postma wrote that the writing system helped the ambahan stay alive, while the existence of the poetry provided the script with “sufficient reason (and material) to be used over and over again.” Thus, the syllabic script and poetry have “mutually assisted each other not to become extinct and forgotten.”

Tagbanwa/Tagbanua/Apurahuano is the writing system of the Tagbanua group residing in Palawan. Illustration by ELLE BATTUNG


Tagbanua and Pala’wan

Similar to the surat Mangyan, the script of the Tagbanua (also known as Tagbanwa) and Pala’wan groups is a syllabic alphabet consisting of three vowels (a, i, u) and 13 consonants accompanied by the letter ‘a.’ The script also makes use of a kudlit written above and below the symbol to indicate a change in vowel. Tagbanua script is written in vertical columns from bottom to top and left to right, and read from left to right in horizontal lines. A small knife called pisaw is used to write the script on wooden slabs and bamboo.

The script is believed to have originated among the Tagbanua people, who then introduced the writing to the Pala’wan when Tagbanua workers were taken to Brooke’s Point in Palawan before the second world war. Both groups are said to have recalled the use of their script in relaying messages and asking for basic goods from friends and family in far off places, as well as in signing legal documents, casting their vote during local, provincial, and national elections, and in writing ownership on animals and trees.

Tagbanwa kinship terms from Fletcher Gardner and Ildefonso Maliwanag's "Indic Writings of the Mindoro-Palawan Axis." In English, these words translate to "sibling / cousin / second cousin / the mother / the father / my aunt / uncle / my grandchild / my older sibling / my younger sibling / my relative / my child." Illustration by ELLE BATTUNG

The scripts were also reported to have been used in the planting and harvest ritual called “lambay it init bau uran,” which is done to induce the sun to shine and for the rain to fall during the harvest and planting seasons, and in the “pagbuyis,” which is done to protect the community from epidemics. The ritual is performed on a large ceremonial platform which a bamboo pole is erected next to and inscribed with syllabic scripts near the top.

Today, in contrast to the Mangyan of Mindoro, the Tagbanua and Pala’wan script is preserved as a cultural relic rather than a communication tool.

 ***
 Since 1989, Pangilinan and Edwin Navarro Camaya, another Kapampangan cultural advocate, have been corresponding in Kulitan and writing about the script in order to make it more relevant outside of the mystic ways, while Surat Mangyan and the Tagbanua script were declared National Cultural Treasures in 1997 by the National Museum, and were officially inscribed in the UNESCO Memory of the World register in 1999.

The National Museum and the National Commission for Culture and the Arts (NCCA), along with organizations such as the Mangyan Heritage Center, have also worked towards preserving these scripts by establishing schools and other initiatives, encouraging the youths in these communities to learn the scripts of their ancestors.

Wednesday, November 14, 2018

Galleon Trivia 3: The silver galleon that ran aground right here in Marinduque


Na-'ay mali' ang dalawa lamang sa mga pangunahing mga manunulat sa paksang Treasure Ships sa Pilipinas o sa Pacific tungkol sa isang 'silver galleon' na nabahura sa Marinduque.

This blog has previously offered indisputable evidence that the name of the ship that ran aground in the shores of Marinduque in 1590 was SAN ILDEFONSO. This historical fact was sourced from the book by John Newsome Crossley, The Dasmarinases, Early Governors of the Spanish Philippines. 

Said work by Crossley was published only recently, in April 2016. The works of Shirley Fish and Tom Bennett with a listing of shipwrecks in the Philippines in the days of the Manila Galleons were published much earlier apparently using other sources. 

Crossley's book as the title suggests was not about treasure ships. It was a narrative about the rule of governors Gomez Perez Dasmarinas and his son Luis that largely measured up to the high moral standards required by their king. 

Crossley utilized a rich selection of documents from official Spanish archives, earlier histories and an unpublished 628 page manuscript found at Indiana University that provides details not available elsewhere.

The San Ildefonso story in brief:

Gomez Perez Dasmarinas in an 1896 artwork
by Felix Resurreccion Hidalgo

Gomez Perez Dasmarinas, as the seventh governor of the Philippines served from June 1, 1590 - October 25, 1593. (Short term due to his untimely death).

There is an important detail about the ships used by Dasmarinas from Acapulco to Manila. In Acapulco Dasmarinas found a smaller ship, San Ildefonso, which is only 80 tonnes and had just arrived from Peru. Dasmarinas using his new authority as governor going to the Philippines to assume hisposition, discharged its cacao and silver cargo, and filled it with the necessary cargo for the trip to the Philippines.

Dasmarinas' flagship was Santiago. They left Acapulco on March 1, 1590. With Dasmarinas and his son Luis Perez Dasmarinas (who also later became governor), were his nephews: Lope de Andrada, Captain and Sergeant-Major Juan Juarez Gallinato, Captains Hernando Becerra Montano and Gregorio Cubillo, Judge-advocate for war, Juan Villegas, Captain of Infantry, Diego Jordan, including the alferez (lieutenant) and sergeants of his military units, many soldiers, other passengers, and 17 Augustinian friars.

On board the San Ildefonso (the almiranta, or escort ship), were Dasmarinas' other nephew, Fernando de Castro, Captain Francisco Pacheco and Francisco de Mendoza with 90 soldiers, 6 Augustinian friars and two Jesuits. 

One of these Jesuits was Padre Pedro Chirino who was to play an important role as historian (Relacion de las Islas Filipinas, 1604), during his many years in the Philippines.

The two galleons crossed the Pacific Ocean for three months, but after entering the Philippine archipelago at the dangerous Embocadero (San Bernardino Strait), they were met by a strong typhoon.

The galleon Santiago arrived on the island of Capul  on May 24, 1590. Dasmarinas was worried about the fate of his almiranta so he spent another day waiting. Without any sign of the ship coming, he decided to proceed to Manila. Santiago arrived in Cavite, at 3:00 pm on May 31. 

San Ildefonso also made it to Capul. But according to Chirino's writings the mast of San Ildefonso was damaged, the ship ran aground at the coast of Marinduque but the passengers were all brought to safety.

Statue of Fr. Pedro Chirino

Not long after Dasmarinas arrived in Manila, Dasmarinas ordered his cousin, Lope de Andrade, to return to Cavite to ensure that ships were ready to return to Acapulco. On June 26, 1590 Dasmarinas bade farewell to the travelers. While there on June 20 the remaining passengers who had been with him from Acapulco arrived in Cavite. They shared with the governor what happened to them in Marinduque. But no details, including the fate of the ship was mentioned.

When Dasmarinas returned to Manila, he instructed the pilot, Juan Gomez with several others to go to the town of Arevalo on the island of Panay. He was bent on building more galleons for the colony.

In Panay, a galleon was being built at that time. The name of that ship still being built in Panay at the time San Ildefonso ran aground in Marinduque:  San Felipe. 

Comes now the question: Where exactly in Marinduque did the San Ildefonso ran aground? What remains of the shipwreck?

Chirino's own narrative offers some intriguing clues and will be the subject of another story on this blog.

The Dasmarinases, Early Governors of the Spanish Philippines
by John Newsome Crossley

The Almiranta San Ildefonso ran aground near the coast of Marinduque in 1590 during the time of Gov. Gomez Perez Dasmarinas. Renowned historian P. Pedro Chirino was on board.

Above: From 'Treasure Ships of the Philippines' by Tom Bennett. 
He erroneously wrote:

Spanish Manila Galleon
May 1590
SHIP Almiranta with no name
LOCATION Marinduque
ROUTE Acapulco to Manila, CARGO Silver specie.
Little is known of this ship except for the fact that all on board were saved and the ship was lost. A galleon site has been found between the Tres Reyes islands and the cliffs of Marinduque. It is unusual that she is not named in the records especially as she was meant to be a silver galleon from Acapulco. If her treasure lies on the seabed the place to look is the south end of Marinduque. Approximate Lat and Long.13 degrees 12'23 1"N 121 degrees 58'57 6"F

(Blogger's note: The location specified by Bennett is also erroneous. The sunken ship between Tres Reyes and the mainland has long been found and its artefacts recovered, but it was a Ming dynasty Chinese junk and not a Manila-Acapulco Galleon.)


Above: From another book by Shirley Fish, The Manila-Acapulco Galleons: The Treasure Ships of the Pacific. It also erroneously named the ship 'San Felipe':

1590 San Felipe - The ship sailed from Acapulco to Manila, but was shipwrecked off the coast of the island of Marinduque in the Philippines.The ship's crew survived the wreckage with the cargo and silver which were valued at 500,000 pesos.
The Manila-Acapulco Galleons: The Treasure Ships of the Pacific,
Shirley Fish (2011)