Pagpapasa ng Resolusyon sa State of Calamity sa buong lalawigan dala ng ASF; Gabay sa pagbiyahe ng mga baboy papuntang NCR

 

Nagpadala ng opisyal na kahilingan sa Sangguniang Panlalawigan si Gov. Presby Velasco, Jr. noong Nobyembre 10 upang himukin na agarang magpasa ng resolusyon na magalagay sa buong probinsya sa ilalim ng State of Calamity.

Makakatulong ito sa mabilis na paglatag ng programa upang mapigilan ang pagkalat ng ASF at agarang makapagbigay ng tulong sa mga apektakdo nating mga kababayan.

Samantala, patuloy naman ang pakikipag-ugnayan ng Punong-Lalawigan sa iba’t ibang ahensya ng pamahalaan upang matulungang maisalba at magkaroon ng pagkakakitaan ang mga nag-aalaga ng baboy. Nakiusap ang Gobernador na payagan na muling makapagluwas ng mga baboy mula sa mga barangay na naka-classify na green zone papuntang National Capital Region.

Nakaagapay ang Pamahalaang Panlalawigan kasama si Speaker Lord Allan Velasco sa mga lubos na naapektuhan ng ASF at pandemya.

House Bill for ODA Effectiveness Act and 25-year franchise renewal to Air Philippines approved on final reading

 

The House of Representatives under the leadership of Speaker Lord Allan Velasco today approved on third and final reading House Bill No. 10322 or the proposed “ODA Effectiveness Act” which seeks to ensure the effective utilization of Official Development Assistance (ODA) loans and grants and maximize the benefits that can be derived from them.

The measure amends the objectives in administering ODA loans, lays out the duties and responsibilities of the Congressional Oversight Committee, and mandates the creation of a Citizen’s Participation Committee for each ODA-funded project to monitor, review and submit recommendations for the proper implementation of the same, among others.  

Likewise approved on final reading are HB No. 10442 which seeks to renew for another 25 years the franchise granted to Air Philippines Corporation, and four (4) bills of local significance.

Singapore, Canadian envoys pay courtesy call on Speaker Lord Allan Velasco

 

Speaker Lord Allan Velasco receives Singapore Ambassador to the Philippines Gerard Ho Wei Hong during a courtesy call at the House of Representatives on Tuesday, November 23. The House leader also met Canadian Ambassador to the Philippines Peter James MacArthur, who called on him later in the day via Zoom videoconference. Speaker Velasco had cordial discussions with the foreign diplomats involving a wide range of topics such as economy, bilateral relations, and COVID-19 response.

It's Marinduqueňo: Undermining the Centennial preps, race for historical evidence (Part 5)

The first-ever commemoration of Araw ng Marinduque, as the province's foundation day is officially referred to, was on 21 February 2008. The late Gov. Jose Antonio "Bong" Carrion issued an executive order to that effect, and the Sangguniang Panlalawigan of Marinduque adopted SP Ordinance No. 81 dated 28 January 2009, declaring "February 21 of every year as Araw ng Marinduque".

Araw ng Marinduque Logo in 2008

It has been commemorated since then on that special day. But sometime in 2018, MSC Professor Randy Nobleza through his school unit, Marindukanon Cultural and Arts Studies, on the basis of questionable evidence that stated a date different from February 21 as the province's founding anniversary, obtained a certification from the National Historical Commission of the Philippines (NHCP), stating a new date.

In a letter dated 10 July 2018 NHCP’s Ludivico Badoy, Acting Chair, responded to Nobleza that “based on the sources found, Marinduque was separated from Tayabas province and re-established as an Independent province when Public Act No. 2880 was approved on 21 January 1920. This date then forms the basis for the foundation of the Province of Marinduque.”

By January 8, 2019, through the college unit, MSC Sentro ng Wika at Kultura, the launching of "Pasinaya sa ika-100 taon ng pagsasarili ng Marinduque" was announced. In a related Facebook post were the curious words "Marindukanon Century 1920-2020".

Nobleza then launched using his social media platform called Marindukanon Cultural and Arts Studies, own preparations. He called it "Marindukanon Autonomy 2020" and on January 21, 2019 was held "Flag Raising Ceremonies" for the "Centennial kick-off". 

One would think that the name of our dearly beloved province, its "tao, lugar at kultura" has been replaced with a new one, and that it was reestablished as a province on another date supposedly backed up by solid historical evidence.

In the same month, as an independent historical researcher, this blogger engaged in his own research, having lost related documents, to disprove the said claim. It wasn't easy but I managed to access,  online, after searching here and there, the archives of the National Library and found the copy I was looking for. It was the Official Gazette issued in 1920 - specifically, Executive Order No 12, dated February 21, 1920, signed by Gov-Gen Francis Burton Harrison on the reestablishment of Marinduque as an independent province.

The said EO also clearly stated that Act No. 2880 was approved on the same date, February 21, 1920.

This information with actual copy of the relevant Official Gazette page was posted by me with comments on social media tagging NHCP, NCCA, and NM for their own information and perusal.

In a meeting called for the purpose by former Gov. Romulo Bacorro, Jr. in January 2019, where I was invited to help with preparations for Centennial 2020, I pointed out that ‘January 21’ is the wrong date as claimed by MSC’s 'Marindukanon Cultural and Arts Studies’.

Inspite of many more social media posts on the matter proving FEBRUARY 21 as the correct date, Nobleza in the same year 2019, through a letter to NHCP still pursued his aim “seeking a proclamation declaring 21 January 2020 as the centenary of the foundation of the Province of Marinduque”. 

Nobleza eventually received a letter from the Office of the President dated 14 May 2019, “relative to your request for a certification on the foundation date of Marinduque in preparation for its centennial celebration on 21 January 2020.” 

NHCP this time, however, in its 1st Indorsement dated 15 March 2019, to Deputy Executive Sec. Ryan Alvin Acosta, Legal Affairs, Malacanang, and in response to Nobleza’s letter apparently became aware of the 'new' evidence. It stated the correct date, indeed, but with a new twist:

“Marinduque regained its status as an independent province through Executive Order No. 12 signed by Governor General Francis Burton Harrison on 21 February 1920, which specified that the reestablishment will take effect on 22 February 1920”:

“In view of t he foregoing, the National Historical Commission of the Philippines, recommends declaring 22 February 2020 as the centenary of the foundation of the Province of Marinduque”. (Dr. Rene R. Escalante, Chairman).

But after changing its opinion on the date of Marinduque’s foundation date, (January 21 and February 22), NHCP again, contradicted itself here.  

In the case of Buenavista (a municipality in Marinduque), relative to an inquiry on the town's own centennial NHCP commented,  “that Buenavista was excised from its parent municipality of Gasan and established as an independent municipality on its own right by virtue of Executive Order No. 40, which was signed by Governor-General Francis Burton Harrison on 6 November 1918 and became effective on 1 January 1919.  

NHCP added:

“The NHCP Board, in a meeting last 27 March 2017, resolved to adopt, in all cases, the date of approval of a municipality’s charter as its foundation date instead of the charter’s date of effectivity, on the basis of the latter date being merely procedural. In view of the foregoing we recommend the issuance of a Presidential Proclamation declaring 6 November of the following year as a special non-working holiday in the Municipality of Buenavista in celebration of the centennial anniversary of its foundation.”

Araw ng Marinduque has always been commemorated on February 21 based on facts and local legislation

Interestingly, SP Resolution No. 534 series 2009, (that's 12 years ago), Resolution Enacting Provincial Ordinance No. 81 Series 2009, An Ordinance Declaring February Twenty-One of Every Year as “Araw ng Marinduque” had a Contestability Clause: (Full text of SP Resolution here)

"Section 3. Contestability Clause. Any person or entity/organization who might find that February 21, 1920 was not the exact date when Act No. 2880 was signed into law may contest this Ordinance upon presentation of validated documents and evidences.

No one ever contested this, and we've been commemorating the date since then through various activities, oftentimes with a parade with floats participated in by the Marinduque State College (MSC).

Not once but twice

Based on the above narrative, NHCP already erred in its claim through the Badoy letter that it was ‘January 21, 1920’ – but apparently erred again for a second time.

NHCP by this time has admitted that Harrison signed the EO on February 21, 1920, but carelessly stated, however, that ‘February 22’ as the centenary being the  “effectivity date” (Escalante).

Another hurdle then in the middle of the Provincial Government of Marinduque's (PGM), efforts to undertake a meaningful once-in-a-lifetime Centennial celebration that involves the participation in various activities of the six municipalities?

Fact is NHCP had already decided back in 2017, to adopt, in all cases the “date of approval” as foundation date “instead of the charter’s date of effectivity, on the basis of the latter date being merely procedural.”

Centennial Commemorative Stamp

The Provincial Government under the newly-elected governor, Gov. Presby Velasco, Jr., requested PHILPOST for issuance of a Centennial Commemorative Stamp. PHILPOST positively responded but required a Certification on the Authenticity of the Commemoration of Marinduque’s Centennial Year 2020.

To comply with that, in a letter to NHCP dated September 18, 2019, Gov. Velasco sent the correct information on the reestablishment of Marinduque as an independent province along with other pertinent matters for the appreciation of the said Commission.

In the same letter, PGM recommended to NHCP, with copy to the Office of the President, the issuance of a Presidential Proclamation declaring February 21, 2020 as a special non-working holiday in the Province of Marinduque, in celebration of the Centennial Anniversary of its foundation, and February 21 of every year thereafter as “ARAW NG MARINDUQUE”.

The Sangguniang Panlalawigan on the other hand, issued Resolution No. 66-2019, dated August 20, 2019, requesting Pres. Rodrigo R. Duterte for the issuance of a Presidential Proclamation declaring February 21, 2020 as a special nonworking holiday in the Province of Marinduque.

Note the dates. August and September 2019.

But on October 24, 2019, the Legal Affairs Office, Office of the President sent an email to the Sangguniang Panlalawigan attaching the soft copies of NHCP’s Indorsement & Certification, and letter addressed to Nobleza, regarding his request for a certification “in preparation for its centennial celebration on 21 January 2020.” 

This blogger was informed of the "very serious matter, really serious" by the SP Secretary on the matter, adding that he had promptly responded to the Legal Affairs Office, Malacanang by email as follows:

“Per instruction from the proponent of the Resolution No. 66, series of 2019 (requesting the President for issuance of a Proclamation declaring Feb. 21, 2020 as a non-working holiday to commemorate Araw ng Marinduque), that was forwarded to your office, we would like to respectfully request that any action thereof be held in abeyance since the Sangguniang Panlalawigan/Provincial Government of Marinduque will make the necessary appeal with the National Historical Commission of the Philippines (NHCP), and Marinduque State College (MSC) since there are documents in our possession that says otherwise.” – SP Secretariat

A letter dated 4 November 2019, was eventually received by Gov. Velasco acknowledging receipt of the Governor’s letter of Sept. 18, 2019, stating in part, thus:

“While the NHCP previously stated two different dates (21 January 1920 and 22 February 1920) as Marinduque’s date of establishment as an independent province, allow us to correct our earlier positions by recognizing 21 February 1920, as the appropriate foundation date of the Province of Marinduque…” (Dr. Rene Escalante, Chairman)

"Sa hinaba-haba ng prusisyon..."

Presidential Proclamation No. 879 was issued on January 6, 2020, declaring Friday, 21 February 2020, a special (non-working) day in the Province of Marinduque.

Related to this, on the occasion of the unveiling of Bantayog-Wika for Tagalog Marinduque or Marindukenyo, Rep. Lord Allan Q. Velasco (now House Speaker), announced the approval of House Bill No. 6552, dated August 23, 2020,  An Act Declaring FEBRUARY 21 of every year as “Araw ng Marinduque” a special nonworking holiday in the Province of Marinduque.

The Centennial Logo

(To be continued)

It's Marinduqueňo: But something else would have been monumentalized? (Part 4)

 

Detail of Bantayog Wika showing part of Andres Bonifacio's Pag-ibig sa Tinubang Lupa inscribed in Baybayin, our ancient Tagalog script.

The year 2020 was, of course, very significant for Marinduque as the province would be commemorating its centennial anniversary. Among several proposals presented by the Marinduque team was to obtain a grant for the installation of Bantayog-Wika for the province.

A month before the NCCA meeting, the Komisyon sa Wikang Filipino (KWF), had approved the provincial capitol’s initiative for recognition of Tagalog-Marinduque. It was aimed at raising knowledge and promoting continued use of the Marinduque dialect. 

Other Bantayog-Wika monuments already installed are in Antique (Kinaray-a), Ifugao (Tuwali), Mati City (Mandaya), Kalinga (Kalinga), Occidental Mindoro (Mangyan), Bukidnon (Binukid), Batangas (Tagalog Batangas), Bataan (Ayta Magbukon), Surigao del Sur (Surigawnon), Baguio (Ibaloy), Sorsogon (Bikol Sorsogon), and Pangasinan (Pangasinan).

The proposed selected projects presented by the team in the meeting were considered by NCCA. The commission eventually recognized the “true worth of the project as contributory to the attainment of the targets of Chapter 7 of the MIMAROPA Regional Development Plan, and had seen it proper and convenient to adopt the same for its own purposes”. 

In the process of drafting the contents of the relevant plaque for Bantayog-Wika, it became apparent that MSC’s college unit,  MSC Sentro ng Wika at Kultura under Prof. Nobleza had years earlier, proposed to KWF the installation of Bantayog-Wika, either at the school premises or at the Boac town center as a project between the Municipal Government of Boac, MSC and cultural institutions involved. For whatever reason the MSC-proposed project, however, did not materialize. 

But the biggest surprise was it was for the installation of Bantayog Wika for 'Marindukanon’ - the controversial coined word, "not yet fully established" as admitted by its advocate. It was to be immortalized in stone, the same word that the Sangguniang Panlalawigan requested to MSC "to cease and desist" from using it with intent "to replace Marinduqueno' without an in-depth and objective research that is justified and defended in an academic defense, and without the proper public consultation".

An email from KWF dated January 6, 2020, for further clarification stated in part, thus: 

”Batid po namin na mayroong usapin hinggil sa lokal na tawag sa wika, tao, at kultura sa inyong lugar (Marinduqueňo/Marindukanon). Nagkaroon na po ba ng resolusyon para sa usaping ito? Kung maaari ay pakibigyan na rin po kami ng sipi para sa aming file.” – KWF

The said relevant SP Resolutions No. 104-2019 and 1194-2019 were promptly furnished KWF. A potential monumental cultural disaster was, thus,  prevented from happening.

Under a pandemic setting, the unveiling of Bantayog-Wika for Tagalog Marinduque (or Marindukenyo), was successfully conducted on August 26, 2020 at the Capitol Grounds in simple ceremonies as part of the Centennial Celebration. Gracing the occasion was Speaker Lord Allan Velasco, Governor Presby Velasco, Jr., Vice-Gov. Romulo Bacorro, Jr., Provincial Administrator, Michael Vincent Velasco, members of Sangguniang Panlalawigan, mayors, department head, national agencies and others.

Unveiing of Bantayog-Wika for Tagalog Marinduque by Gov. Presby Velasco, Jr. and Vice-Gov. Romulo Bacorro, Jr.. Looking on are Provincial Administrator Michael Vincent Velasco and Marinduque Congressman and Speaker of the House, Lord Allan Velasco.

The full text of the monument's citation reads as follows:

BANTAYOG-WIKA SA MARINDUQUE

 TAGALOG

 

Naiiba ang Tagalog ng Lalawigang Marinduque (na tinatawag ding Marindukenyo) sa iba pang Tagalog dahil sa pagkakabukod ng isla ng Marinduque sa Luzon. Mapapansin sa wikang sinasalita sa silangang bahagi nitó ang impluwensiya ng mga nanahan na Bisaya at Bikolano sa lugar.

Ang Marindukenyo (Marinduqueño) ay inilalarawan bílang “ugat na pinagmulan ng makabagong porma ng wika,” (Cecilio Lopez, 1923), na sinasabing kakikitahan ng mga sinaunang katangian ng wikang Tagalog. Sa kasalukuyan, sinasalita ng mga taga-Marinduque ang Tagalog sa paraan nang pagsasalita ng mga matatandang Tagalog.

Kapansin-pansin din ang impluwensiya ng wikang Ási ng kalapit-lalawigang Romblon sa mga salitang ginagamit sa lalawigan sa paraan ng paglalapi sa mga salita gaya ng “a-” at “ina-”, halimbawa nitó ay ang inasulat (sinusulat), inatawagan (tinatawagan), akainin (kakainin), at marami pang ibá.  Mapapansin din ang paggamit ng mga unlaping “ma-” at “ga-” para sa mga pandiwang panghinaharap gaya sa masulat (susulat), gaaral (mag-aáral), at iba pa. Isa rin sa pinakagamiting ekspresyon sa pagsasalita ng mga taga-Marinduque ay ang “ngani” na maihahalintulad sa ekspresyong “ala eh” ng lalawigang Batangas.

May kapansin-pansing ritwal din ang mga Marindukenyo na naging bahagi na rin ng kanilang tradisyon, ang tubong o putong. Ito ay isang katutubong ritwal na awit at sayaw sa Marinduque na isinasagawa sa mga pagpapagaling, pasasalamat o pagbibigay-papuri sa tinutubungan. May iba’t ibang bersiyon din nitó ang matatagpuan sa mga bayan ng Mogpog, Boac, Gasan, Buenavista, Santa Cruz, at Torrijos na ang mga orihinal ay inaabot ng maraming oras sa pag-awit at pagsayaw. Sa porma naman ng panalangin, ang mga salitang ginagamit sa ritwal na ito ay kinapapalooban ng mga sinaunang Tagalog at itinuturing na sagrado. Tunghayan ang ilan sa mga panimulang linya ng ritwal:

Lakad mga kasama, iputong na ninyo,

Ang palma ay sa kamay, korona’y sa ulo;

Kahimaniwari ay makamtan ninyo,

sambahi’t igalang ang mahal na Santo/a.”

But the Bantayog-Wika project episode was just a sequel to another episode that almost undermined the entire Marinduque centennial preparations. (Next).

(To be continued)

Speaker Velasco: Govt's aggressive vaccination strategy paying off

 

Speaker Lord Allan Velasco today said that the government’s aggressive mass vaccination strategy is paying off as the rate of infection dramatically goes down not only in Metro Manila, but the entire country.

In his speech during the first flag-raising ceremony in the House of Representatives in almost eight months, Velasco said the country’s current COVID-19 situation has improved remarkably compared to previous months, thanks to the government’s aggressive vaccination rollout.

“The skies are bluer after the storm. The light brighter after going through a dark tunnel. And even if we are not officially ‘out of the woods’ yet and may have to live with COVID-19 for quite a while, it would seem that the government strategy of aggressive mass vaccination has dramatically brought down the number of mortalities and severe and critical cases of COVID in the country,” Velasco said.

As a result, Velasco said the Inter-Agency Task Force on Emerging Infectious Diseases or IATF has approved the de-escalation of the National Capital Region to Alert Level 2 from Alert Level 3 starting last November 5.

Velasco, however, said there should be no room for laxity despite declining COVID-19 cases and hospitalizations.

“Parang nabunutan po tayo ng tinik sa lalamunan at tila nakahinga tayo nang maluwag matapos ang matagal na panahon ng pagpigil ng hininga. Subalit hindi ito ang panahon ng pagiging kampante. Let us not put our guards down,” Velasco said.

The House chief advised everyone to continue observing health protocols set by health experts especially as more businesses start to reopen and more citizens are allowed to go out.

Also during the event, Velasco announced the official rollout of the HousePass, an innovative system in ensuring the health, safety and security of House members, employees and visitors through the use of QR codes for contact tracing through health declaration forms, entry log-ins and antigen testing.

“We want to ensure that we can all work in a safe and healthy environment,” Velasco said.

The HousePass system, he said, is only part of a wide-ranging technological reform at the House.

“As Speaker of the House at this time of great change in our lives, it is my dream to bequeath these reforms to our House Members, Secretariat officials, and staff so that we all better adapt to the new normal working conditions,” Velasco said.

Velasco pointed out that the House started these innovations through the overhaul of its information technology organization and the implementation of the CongVax program, which enabled the chamber to have safe and efficient vaccinations.

He said foremost among the high-tech improvements is the new HRep ID, which will give members and workers access through the gates and will have a built-in e-wallet through Paymaya.

“It remains an Identification Card but with advanced security features that opens the speedgates found in our building lobbies and it also symbolizes how the House of Representatives is also leading the way in embracing the new digital economy,” Velasco said.

The House chief also cited the improvement of the Security Operations Center and the use of RFID gates and high-tech cameras at the main gates.

He said the turnstiles at the gates and lobbies can also detect body temperature so that those with fevers will not be allowed entry.

Aside from these health and security reforms, Velasco said the House has started implementing its Solar Power project for a more sustainable energy consumption, as well as the water catchment facility for a more sustainable and environment-friendly water consumption.

The Speaker said the House and its workers stand to benefit from these meaningful programs and projects for many years to come.

He also applauded the men and women of the legislative chamber for their “unity and commitment to keep the legislative mill working despite the present public health crisis.”

With all health and security protocols now in place, Velasco urged House members and workers to continue performing their duties and responsibilities to the best of their abilities.

“Let us work; and work better regardless of dark or clear skies. The leadership of the House values your diligence and sacrifice and has engaged these technological reforms, systems improvement, and streamlining processes to ensure your safety and continuous productivity,” Velasco.

“All we ask now is for all of us to work well and to continue to work hard, so we can deliver the kind of public service the Filipino people deserve from the House of Representatives,” he added.

Established Demonym: Marinduqueńo (3rd of a series)

In connection with an orientation meeting in Manila held in October 2019, to strengthen partnership between NCCA and the MIMAROPA provinces, a  team was sent by the provincial government to participate, namely, Ms. Marian Cunanan, Provincial Planning and Development Officer, Mr. Gerry Jamilla, Provincial Tourism Officer and this blogger, Eli J Obligacion as Culture and Arts Consultant. The team was surprised to be welcomed by the organizers, calling the team ‘Marindukanons from Marinduque”.

Strengthening partnerships between NCCA and MIMAROPA provinces, 2019.

Unexpected surprise there.

The team could only look at each other wide-eyed, but after regaining some composure I raised my hand, stood up and said: “We have never been addressed like that, none of us has been called that way so this is the very first time that we are being called ‘Marindukanons’, and it is a surprise that that word is reverberating in the halls of NCCA…”. 

Silence.

That was also the first time that I became aware that, what to me was some kind of deception among the gullible, has persisted.

MARINDUQUEŇO

It is an established fact that for generations Marinduqueńos have known and accepted as their demonym exactly that. An entry in “Fast Facts about Philippine Provinces‟ authored by Conrado M. Lancion, Jr., a Marinduqueňo himself states as follows:

PROVINCE: MARINDUQUE

ADJECTIVE: MARINDUQUENIAN, MARINDUQUEŇO

DEMONYM: MARINDUQUEŇ0,-A

The term demonym — from the Greek for "people" and "name" — was coined (or at least popularized) by lexicographer Paul Dickson. "The word was created," Dickson says, "to fill a void in the language for those common terms which define a person geographically. (Family Words, 2007). Often the name of a people's language is the same as the demonym. Some places, particularly smaller cities and towns, may not have an established demonym for their residents. ( Webster’s Quotations, Facts, and Phrases. Icon Group, 2008)

The spirit of patriotism and Marinduque’s beng recognized in that decade as an independent province saw the founding of associations such as the Marinduque Association in 1931. Social organizations have, likewise, been established in more recent times. One of the most active non-government orgs founded for caring and sharing with their “fellow Marinduqueńos” was Club Marinduqueńo in 1991.

In the United States, we are aware of the establishment, among others, of Marinduqueńo Association of the Capital Area (MACA), composed of Marinduqueńos from all over the province who have migrated and are residing in the U.S. capital area. It provides financial assistance to support educational, healthcare, and other initiatives to Marinduque. There's also the Young Marinduqueńo Association of the Capital Area (YMACA).

Just one local counterpart among others is Samahang Kabataang Marinduqueńo Association (KASAMARIN), engaged in the promotion of sports, culture and the arts among young people.

Don’t we already have a historically-established and adopted demonym? To just wake up one day and suddenly being called by another name, as what our experience was at NCCA two years ago, is just unthinkable and unacceptable.

Rectifications and apologies have been made by those who thought the new term they're being told and made to believe was the established one. 

But it was only the start. Unfortunately, more such unacceptable confusions were yet to come one after another.

(To be continued)

It's Marinduqueňo (or Marindukenyo) (Second of a series)

Malindig hispanized into Marinduque

Tagalog, history, remnants of old Tagalog, origin of Marinduque

One of the earliest historical records in the 17th century was a brief account from Murillo Velarde where he mentioned Tagalog as the dialect spoken in Marinduque. He provided an account on the martyrdom of Padre Juan de las Misas in the sea between Marinduque and Mindoro. Mises was the first Jesuit martyr in the Philippines. In part it read:     

“A la vuelta de predicar a los tagalos de la isla de Marinduque en la fiesta de San Francisco, una nave de camucones de las islas cercanas a Borneo ce les acerco asu barca,,,” (Murillo Velarde). (“On their return from preaching to the Tagalogs of the island of Marinduque at the San Francisco fiesta, a ship of camoucones from the islands near Borneo brought them closer to their boat… ").  (Murillo Velarde)

Misas who learned the language and ministered in Marinduque in Tagalog was born in 1593 and was martyred in 1625).

Another account from Biographical Catalogue of the Religious Franciscan Province of San Gregorio Magno of the Philippines from the First Arrival to Manila in 1577:  

“Fray Bartolome de la Cruz, confessor, professed in observant province of Santiago, he ministered in the Tagalog, he was appointed minister of the town of San Juan de Marinduque then called Malindig…”

Marinduqueńos have always known their dialect to be Tagalog, indeed. A certain study has described the Tagalog spoken in this island-province as “originally the roots, or among the roots, from which modern national forms have sprung, and that in them may, therefore, be found remnants of the more archaic speech of our forefathers.” (Cecilio Lopez)

Lopez is known as the 'Father of Philippine Linguistics', and his work on this subject,  (On the Boak Tagalog of the Island of Marinduque by Cecilio Lopez, University of the Philippines, 1924), has not been squarely contested nor debunked by anyone in the academe. He wrote:

"When listening to a conversation between people belonging to the speech-group here in question, a native from the country around Manila is likely to receive the impression that Boak Tagalog is simpler, more imperfect form of his own more highly developed speech, an impression comparable to that experienced under similar circumstances by an Englishman, German, or Frenchman, when listening to one of the different dialects spoken in his country.

"We should not forget, however, that altho they have followed a different development, such provincial forms of speech have been originally the roots, or among the roots, from which modern national forms have sprung, and that in them may, therefore, be found remnants of the more archaic speech of our forefathers, remnants long forgotten by our modern parlance but nevertheless of great interest to the linguist". (Lopez)

The Lopez systematic study included comparing the Boak Tagalog words and those spoken and their use in the former Tayabas, then Laguna, Batangas, Cavite, Manila up to Bulacan and their interesting evolution.  

Bantayog-Wika sa Marinduque: 

"Naiiba ang Tagalog ng Lalawigang Marinduque na tinatawag ding Marindukenyo..."

Incidentally, today, a marker that could be found in the Bantayog-Wika monument now installed at the capitol grounds, a project of the Provincial Government of Marinduque in partnership with NCCA and Komisyon sa Wikang Filipino (KWF), referring to the Putong ritual as an example where remnants of old Tagalog could be found, reads in part:

“… ang mga salitang ginagamit sa ritwal na ito ay kinapapalooban ng mga sinaunang Tagalog at itinuturing na sagrado. Tunghayan ang ilan sa mga panimulang linya ng ritwal:

Lakad mga kasama, iputong na ninyo,

Ang palma ay sa kamay, korona’y sa ulo;

Kahimaniwari ay makamtan ninyo,

sambahi’t igalang ang mahal na Santo/a.”

 And going back to the earlier-mentioned committee hearing, (see first part of this series), in trying to justify why ‘Marindukanon’ is “not yet fully established and that “the study on the said term is still on-going”, the good professor quipped that “hanggang ngayon hindi pa rin natin alam kung saan nanggaling yung 'Marinduque'.

This blog has, many years ago posted on this subject and for all it's worth may be useful to repost here even in part:

Fr. Miguel Bernad in a brief account commented on the origin of the names of a number of places in the Philippines, among which was Marinduque. He said that "Malinduk (or Malindik) is now Marinduque." Explaining that there are provinces, towns and villages whose modern names have been the result of some inability on the part of the Spaniards (or of others), to pronounce the original native name.

F. Arsenio Manuel (of the former National Historical Institute, a National Artist for Literature), who conducted a study of place-names, made an interesting one on the origin of 'Marinduque'. He said that 'Marinduque' could not have originated from Malinduk or Malindik but rather from "Malindug". 

This he said, has historical implication, for the word "malindig" which means "tall and elegant stature" in Tagalog has similar if not parallel meaning to the Visayan term "malindug". These were two cognate terms, Manuel wrote in the study, which fittingly describe the island's volcano, Mt. Malindig. (Obligacion)

However,  Lopez had written much earlier on Boak Tagalog, the focus of his work,  his own research about the origin of 'Marinduque':

"In old chronicles the name of the island occurs in such varying forms as Malinduc, Marinducq, Marinduc, Malindic, and Malindig, forms quite evidently to be analyzed into the well-known 'adjectival' prefix 'ma-' denoting chiefly existence, and a radical word, or stem, occuring in Tagalog as 'lindig', in Bikol as 'lindog' or 'lindug', the second vowel of both forms (i.e. Tag. 'i', Bik. 'o' or 'u'), going back, in accordance with the so-called 'pepet law', to the indistinct vowel 'e'.

"The change of the first sound of the stem, 'l', to 'r' is likewise in consonance with a common Indonesian phonetic law, while the conversion of final 'g' into the Spanish ending 'que' finds an exact parallel in the case of the town Paranaque on Manila Bay, which in Tagalog is called Palanyag. Note, in this connection, also the fluctuation of the last sound of the name Boac which is given by Buzeta y Bravo (Diccionario geografico de las Islas Filipinas) as 'Boac o Boag'.

"The stem 'lindig occurs, according to Noceda y Sanlucar, in the new obsolete Tagalog word 'maglindig', meaning 'rising up straight so as not to be covered by the water', while for the Bikol form 'lindog' Marcos de Lisboa states quite clearly that it means 'monte muy alto y derecho', both forms embodying thus the idea of English 'steep, towering'." (Lopez)

Curiously, the Lopez paper was written a hundred years ago, and even then he already had a strong warning against those "who seem to have allowed themselves to be guided away from that historical sincerity which true patriotism should dictate to them":

"A few words may here be said regarding the derivation of the name Marinduque, a word around which the same kind of regrettable, because superficial and erroneous etymologyzing and inventive story-telling has sprung up which is indulged in, nowadays, by only too many of my countrymen who seem to have allowed themselves to be guided away from that historical sincerity which true patriotism should dictate to them."

(To be continued) 

It's Marinduqueňo (or Marindukenyo), never something else (1st of a series)

  

Marindukanon o Marinduqueňo? Today's FB post of Mark Cesar Averilla Ola

 'Identity crisis'? Historical revisionism? Hoax?

That 'Marindukanon' was a mere 'coined word' was admitted by Dr. Randy Nobleza of the Marinduque State College (MSC) in a committee hearing held on September 6, 2019, by the Sangguniang Panlalawigan Committee on Tourism Development and Cultural Heritage* to resolve the issue: Is it Marinduqueňo or 'Marindukanon'. 

Nobleza, in the said meeting, revealed that the new term 'Marindukanon' they are introducing was, indeed, not based on facts, nor any study, nor any historical basis to back it up, and that Marindukanon is "not yet fully established", and “the study on the said term is still on-going”.

Due to the confusion created, to the extent that some board members opined that an "identity crisis‟ was being generated at a time when the province is preparing for its centennial celebration in 2020, an SP Resolution was eventually adopted. 

Resolution No. 104 dated September 27, 2019 “Urging the Marinduque State College (MSC) through the SUC President and the Board of Trustees (BOT), to exercise prudence in the use of the term Marindukanon that will effectively change the term Marinduqueňo unless a thorough scientific study was objectively defended that will justify the need to change the status quo”.

Apparently not satisfied with the college's continued use of the said term on social media, another Resolution was adopted after two months: Resolution No. 1194 dated November 17, 2019, “Urging the Marinduque State College (MSC) thru the college President and Board of Trustees to cease and desist from using the term “Marindukanon” that intends to replace Marinduqueňo without an in-depth and objective research that is justified and defended in an academic defense, and without the proper public consultation”.

It was a follow-up reso as it stated, "MSC continuously promotes the use of Marindukanon and even presented the same in various academic fora and discussions causing confusion to the local people who have been accustomed to be called Marinduqueňos”.

"The separate actions being done by MSC, particularly Dr. Nobleza, might intend to help the Provincial Government in gathering necessary documents relative to the province's centenary celebration and promotion of its culture and tradition; however, a contrary was created, glitches happened, and the intention to promote Marindukanon became an advocacy to some faculty members without factual, scientific and historical basis.”, the Resolution added.

Rewind

It is noteworthy, however, to go back to the committee hearing held earlier. Nobleza claimed that the word was merely coined back in 2000 by another MSC professor, Dr. Rex Asuncion, to replace the established demonym, Marinduqueňo. He then gave instructions to his students to start using the term. 'Marindukanon' henceforth, as the new identity of the people of Marinduque, as well as the name of their indigenous language (Tagalog Marinduque/Marindukenyo), culture and people. According to Nobleza he merely continued what was started by Asuncion. 

During the hearing Mr. Rolly Larracas said that the use of name extensions in a province or city is more of a regional clustering, meaning "anon" is mostly used in Visayas Region while the "eňo" is for the Tagalog Region. He added that "it is confusing if we will be using 'Marindukanon' to be able to define the Marinduqueňos. He believes that the term Marinduqueňo should be maintained since having multiple identity leads to identity crisis.

Meanwhile, in a social media exchange with lawyer, Atty. Mara Sore, however, Asuncion appears not inclined to answer directly his basis for the term and refers to Nobleza as more knowledgeable on the subject. The lengthy exchange between the two transpired in August 2021, and was read in part during the hearing.

Excerpts: Mara: "Bakit marindukanon tawag nyo Rex? Asuncion: "Just the way Mindoranons and Romblomanons call themselves. We call ourselves Marindukanons initiated by MSC Sentrong Pangwika and MSC Culture and Arts based from local researches and result of cultural mapping... This include also history.. pulang lupa, labanan sa paye with local heroes..."  Mara: "Yung basis for the term lang like mindoreňo, marinduqueňo, batangueňo, caviteňo, etc.. Pabasa naman nung research on marindukanon lang... " Asuncion: "Hiwahiwalay... Marindukanon term is too broad... Marindukanon language kay Dr. Randy Nobleza..." Mara: "Always have been a Marinduqueňo as far as I can recall. Might be missing out on something..."

The hearing ended with Nobleza conveying to the Committe that he would cease from the usage of Marindukanon, concluding that the “people are not ready for it”.

(To be continued)

(*SP Committee on Tourism Development and Cultural Heritage board members are BM Mel Encabo, BM John Pelaez, BM Adeline Angeles, BM Ishmael Lim and BM Mercedes Rejano. Also invited to the hearing aside from Dr. Randy Nobleza were Rolly Larracas (PGO), Gerry Jamilla (PTourO), and Eli Obligacion (PGO)

SP Resolution No. 104 Series 2019:

Resolution No. 1194 Series 2019

Remembering the departed and our ancient ancestors

 

Due to the pandemic, for the first time all cemeteries have been closed for the annual celebration of All Saints’ Day and All Souls’ Day so we couldn’t even come close to the graves of our loved ones. The visits could only take place before and after November 1 and 2 to prevent a big crowd from taking place.

But in lighting candles, not beside their graves, we might also wish to remember our ancestors who were here centuries ago. 

Prior to the introduction of Christianty to native Filipinos, we might ask how did our forefathers treat their dead? Antonio de Morga who was a Spanish soldier, lawyer, and a high ranking colonial official who stayed in the country for 43 years (1594 to 1604). Best known for his early historical writings on the Philippines, he wrote in Sucesos de las Islas Filipinas:

“They buried their dead in their own houses, and kept their bodies and bones for a long time in chests. They venerated the skulls of the dead as if they were living and present. Their funeral rites did not consist of pomp or assemblages, beyond those of their own house—where, after bewailing the dead, all was changed into feasting and drunken revelry among all the relatives and friends.”

But Rizal, our national hero had much more to say, apparently based on the historical accounts of the Jesuit Francisco Colin, one of the pioneers in the Philippine missions:

“In the Filipino burials, there were mourners who composed panegyrics in honor of the dead, like those made today. “To the sound of this sad music the corpse was washed, and perfumed with storax, gum-resin, or other perfumes made from tree gums, which are found in all these woods.

“Then the corpse was shrouded, being wrapped in more or less cloth according to the rank of the deceased. The bodies of the more wealthy were anointed and embalmed in the manner of the Hebrews, with aromatic liquors, which preserved them from decay.... The burial-place of the poor was in pits dug in the ground under their own houses.

“ After the bodies of the rich and powerful were kept and bewailed for three days, they were placed in a chest or coffin of incorruptible wood, adorned with rich jewels, and with small sheets of gold in the mouth and over the eyes. The coffin was all in one piece, and the lid was so adjusted that no air could enter. Because of these precautions the bodies have been found after many years, still uncorrupted.

“These coffins were deposited in one of three places, according to the inclination and arrangement of the deceased, either on top of the house among the treasures ... or underneath it, but raised from the ground; or in the ground itself, in an open hole surrounded with a small railing ... nearby they were wont to place another box filled with the best clothes of the deceased; and at meal-time they set various articles of food there in dishes.

“Beside the men were laid their weapons, and beside the women their looms or other implements of work” (Colin).—Rizal.”

Putong: What Rizal and Morga had written

 

From this. Common Tagalog native men. From Boxer Codex, 1590.

Sucesos de las Islas Filipinas (literally, Events in the Philippine Islands), by Antonio de Morga, published in 1609, is considered one of the most important works in the early history of Spanish colonization.

In describing what were worn by the natives of Luzon before the coming of the Spaniards, Morga wrote:

 “ They also wore a strip of colored cloth wrapped about the waist, and passed between the legs, so that it covered the privy parts, reaching half-way down the thigh; these are called bahaques. (bahags) They go with legs bare, feet unshod, and the head uncovered, wrapping a narrow cloth, called potong”.

'To crown'

Dr. José Rizal was impressed with his work and decided to annotate it, completing it in Paris in 1890. The narrow cloth called “potong” did not escape Rizal's attention. He wrote:

“They wrapped it in different ways, now in the Moro style, like a turban without the top part, now twisted and turned in the manner of the crown of a hat. Those who esteemed themselves valiant let the ends of the cloth, elaborately embroidered, fall down the back to the buttocks. In the color of the cloth, they showed their chieftaincy, and the device of their undertakings and prowess. No one was allowed to use the red potong until he had killed at least one man. And in order to wear them edged with certain edgings, which were regarded as a crown, they must have killed seven men” (Colin). Even now any Indian is seen to wear the balindang in the manner of the putong. Putong signifies in Tagál, “to crown” or “to wrap anything around the head.”—Rizal.

To this. The happy welcome ritual. (Joseph Biggel's homecoming)

In Marinduque, where the historic putong (or tubong) has evolved into the practice of performing a happy song-and-dance ritual for a celebrant, an honoree, a special guest, or a family member as a form of thanksgiving and to wish them well in the days to come, the meaning of the Tagalog word has remained the same - four centuries after Morga wrote it. But it has now evolved into a new form, in celebration of the past, present and future.