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January 2, 2018

Bagon-Tubig, Calaca, Batangas: Historical Data

Full transcription of the so-called “Historical Data” for the barrio of Baklas in the Municipality of Calaca, Batangas, the original scanned documents at the National Library of the Philippines Digital Collections not having OCR or optical character recognition properties. This transcription has been edited for grammar, spelling and punctuation where possible. The original pagination is provided for citation purposes.

[Cover page.]

DIVISION OF BATANGAS
DISTRICT OF BALAYAN
DACANLAO ELEMENTARY SCHOOL







HISTORY AND CULTURAL LIFE
OF THE BARRIO OF BAGON TUBIG





RESPECTFULLY SUBMITTED BY:

(MISS) MARCELINA P. MENDOZA

(MR) SANCHO GENEROSO

[p. 1]

Part One – History

One of the existing and peaceful barrios today that has its own historical events clothed to be its own treasure is Bagon-Tubig. Bagon-Tubig lies within the jurisdiction of the town of Calaca. From the poblacion, it is just a kilometer away. Bagon-Tubig lies no the northwestern sie of the poblacion. It is located in the interior side a kilometer away from the provincial roadway going to Balayan.

How Bagon-Tubig Got Its Name

With regards to the data gathered from reliable persons who know much about the place, this prospective barrio would give us a lively idea how nature borne the true meaning of its name.

Long before the town of Calaca was settled by people of different places, there was a couple who hailed from a certain town that first reached the place. The place seems to be better to cultivate than the place they vacated. They built their hut and determined to stay there forever.

The man was very cruel to his wife. The wife was the one getting water from a very distant place. She was the one gathering fuel and pounding rice.

One late afternoon, the man arrived home and found that there was no water to drink. He whipped his wife and forced her to get water. Even though the woman was afraid to go out that time of the night, she could not deny for fear that her husband might whip and kick her again. She got the jar and started to get water. Near their hut was a deep ravine that she would cross in going to the stream that was three kilometers away from their hut. On her way, she was praying to God to help and guide her in going to the stream and in returning home. While crossing the ravine, she was shocked by the noise [that] she heard. She was about to run when she noticed that in the ravine, there was water flowing. At first, she was afraid to get water for she thought that a ghost might be playing and joking [with] her, but because of her husband’s longing for water, she filled her jar with water.

Upon reaching their hut, her husband was very much surprised to see her back for a short time with water. The wife told her husband the whole story. They let the night pass and early in the morning, the couple went down the stream and they saw the continuous flowing of the water. So, from that time, the couple called the place where they lived in Bagon-Tubig. From that time up to the present, this name has been so popular among people living in this barrio.

Its Establishment:

The date of establishment of the barrio could be pictured more or less in the year 1866 which was almost eighty years now. The original family that still linked up to date are purely Tagalog. The true Tagalog blood of our forefather was traced in the living veins of our youth today.

Since the establishment of this barrio, it has been ruled by the following tenientes who maintained peace and order in the barrio. From the earliest time to date, it has been noted that Messrs. Segundo Buhay, Eleuterio Tumbaga, Catalino Vidal, Fedel Piliin, Martin Tumbaga, and Luis Mercado the incumbent.

[p. 2]

The barrio of Bagon-Tubig and its sitios within the jurisdiction did not have any change or become depopulated since then it continues to be the people’s means of livelihood and better economic stability. Camatchilisan is a sitio of Bagon-Tubig and now it is populated. It is south of Bagon-Tubig which is located near the sea. There are no ruins, buildings nor sites of historical events except [a] few touching sitios, Bantayan and Camatchilisan.

Improvement fact, incident or event that took place in the barrio.

I – Spanish occupation

During the Spanish occupation, slight events took place. Only during the revolution, the people of this barrio just evacuated to the remote barrio far from the town, because of the Spaniards, and kept in a certain place with a period of several days (Suna).

II – American Occupation to World War II 1898-1941:

During this time, people who evacuated from the remote barrio during the revolution came back to their homes again. They fixed their houses and began to live happily. Peace and order took place. Their mode of living improved little by little. But in the year 1941, again they were disturbed because of World War II.

III – Japanese occupation 1941-1945:

Again, people evacuated to the nearby barrios far from the town, because they were afraid of the Japanese soldiers. It took only several months stayed in the mountain again they came back. However, [a] little sort of robbery took place. When a person in the barrio sold a pig, chickens, carabao, cow or horse, there was somebody who would go around and rob if they had the chance.

While [the] Japanese during their stay in the town reached this place and selected lot or land for the cotton plant called ramie. People were made to labor in places that [the] Japanese soldiers wanted, too. [Blurred word] little shortage of food took place cause of the lots occupied that were planted with ramie plant.

IV – Period of liberation

During this time, when the Americans landed [in] Nasugbu bay, [the] Japanese soldiers roamed around and became so cruel to the people. Again, [the] people were disturbed, and they evacuated to Nasugbu. They went there by hiking, having with them their families and little food. They stayed almost a month. People of this place were censored and they were given rations by American soldiers.

When American soldiers could go back and forth from Nasugbu to Batangas, again [the] people went back to their homes. They began to live happily and peacefully. Peace and order existed in the barrio. People proceeded with their normal activities and even up to the present.



[p. 3]

Part Two: Folkways

The people of this place are very courteous. When they see or meet each other at any time, they greet each other, either a smile or nodding just a sign of respect. The younger people usually greet the older people. Men usually remove their hats when entering any house or building. The expressions “sir” or “po” in Tagalog are very common expressions especially among the younger people when talking with old ones. The expression “May I pass” or “Makikiraan” through yards of each other is also very common. In general, the people of this place are hospitable. If there is any visit on a house, especially strangers or foreigners, they usually offered food to eat and even to take a rest or sleep in the house whenever he might be overtaken by the night.

Practice in Domestic Life:

The family has a common plate at any meal, they usually gather around and use the common plate and common glass. They usually use hands for eating. People in this place are a little bit sociable. Besides, they have obtained a little education among [the] younger ones. People are attending parties. When a party is to be held, the host and hostess invite the people of the barrio or nearby town or barrio.

At Birth:

When a mother gives birth to a child, a midwife or “hilot” renders services to the giving of birth up to her recovery. At the time of birth, especially the first-born child, the couple or family prepare a little preparation thanking [the] Lord for the safe delivery of the child. A sort of little firework (labintador) should be done showing whether the child is a boy or a girl. In case it is the first-born child, the parents of the couple would select to whom should be the first child’s [blurred word] godmother or godfather. Then, they will go [to] the house of the selected sponsor and tell the matter. From that time, they have their calling compadre or comadre, and the child called “Ninang” or “Ninong.”

Baptism:

In case the parents of the child want to celebrate the christening, they have to announce (really) the matter to the compadre or comadre before the said party so he or she will know the fixed date. At the christening of the child, the sponsor is the one responsible for the clothing used by the child. Full preparation should be done either lunch, breakfast, or supper and the couple is in a position to have it like pigs, goats, chicken, suman and other foods for the occasion. At the eve of the party, the child’s father brings some present (regalo) to the sponsor compadre or comadre. Both of them invite friends to attend the party. Before the godmother or godfather leave the house of their compadre after the occasion, they leave an envelope containing money, or jewels in the hand of the child. This is their gift or something else for the baby (Pakimkim) ng Ninang or Ninong.

[p. 4]

Courtship:

During the early days, courtship was indeed a trial affair. The man was quite shy to express what he felt to the lady of his choice. In spite of his shyness, he showed [a] manifestation of his love for the lady. He usually helped in any undertaking in the home. He fetched water, prepared fuel, did farm work for the family of the lady and many other things. Courtship was done by the parents of the man who arranged with the parents of the girl. If they agreed with each other, they fixed up the marriage feast. During this period of courtship, the man had more talk with the girl. Engagement took place. When they liked to enter to that situation, the boy would tell to the parents of the girl their decision about love affairs. So, both parties would decide or arrange about the marriage feast of their children. The family of the boy was supposed to serve for a certain period agreed upon. During the marriage feast, the family of the boy and close relatives would go to the house of the girl bringing everything with them. They had to prepare food for the occasion agreed upon.

Death:

In case of death, the old tradition which is still carried at present has for some sentimental reason. As a sign of respect and love to the parted soul, they wore black clothes for a period of one year. They offered prayers and sacrifices of true devotion to our Lord for the salvation of sin if ever they were committed on earth. They had the (Fourth Day) (Apat na Araw) (Ninth Day) (Siyam na Araw) and the last day of the year since the death (Babaang Luksa) for the departed soul.

Visits:

One who visits a sick friend usually brings with him something that the patient appreciates most. Mostly delicious food was given to the sick. Books and other reading materials in case she desires. In this visiting relative hospitality is shown to the most extent. The visitor would feel very satisfying. This practice is very common to them.

Punishment:

In the early days, there were established rulings followed strictly according to their own laws. There were times when you had done wrong against them that you were hogtied, hanged and bitten. If you stole a certain thing, your hand would be burned. Sometimes, you were drowned. There were punishments that you would be thrown to the deep well, your tongue would be cut, together with the lips and ears.

Myths:

Many beliefs still exist among the people. Such beliefs are as follows:

That a witch (Mangkukulam) is an ugly man or woman with [a] head like a horse and with two long legs which could usually change to any form he desired to be.

That when the patient is hovering between life and death, the “ike” is on the roof while the “aswang” is under the house to get the liver of the patient.

That lightning, thunder, storm, earthquakes are created by God.

[p. 5]

That when someone is lost in the wood or forest, some evil spirit had acted on him. In order to look for him is to get a drum, cans and bells. The drum should be beaten loud enough and people should call the name of the lost person.

That when the priest puts his legs out of the window facing the south, [it] would mean “pestilence” or “salot” and cause many deaths on the people.

That when one sweeps late in the afternoon, especially when the sun is setting, [it] would mean that he or she is driving away good fortune.

That when hens cackle at midnight, [it] may mean some misfortune will soon be coming. It may mean that a lady is conceiving.

That when a dog howls at midnight, someone will soon die in the neighborhood.

Popular songs, games and amusements:

The popular song common in the early days was the Lulay. The music and dance was the Pandanggo.

Popular Songs:
Magtanim ay di biro, Maghapong nakayuko
Di naman makaupo, Di naman makatayo
Magtanim ay di biro, Maghapong nakayuko
Di naman makaupo, Di naman makatayo

Halina halina mga kaliyag
Tayo’y magsipag unat-unat
Magpanibago tayo nang lakas
Para sa araw ng bukas

Bahay Kubo:

Bahay kubo, kahit munti
Ang halaman doon ay sari-sari
Singkamas, singtalong suigadilyas sing mani
Sitaw bataw patani

Opo’t kalabasa, kondol at patula
At saka mayroon pa labanos mustasa
Sibuyas, kamatis, bawang at luya
At sa paligid ligid ay puro linga.

Puzzles and Riddles: (Tagalog)

1. Kung maliit ay minamahal
Kung lumaki’y pinupugutan. (Palay)
2. Naunang umakyat
Nahuli sa lahat. (Bubong)
3. Kandado roon, kandado rito
Kandado hanggang dulo. (Kawayan)
4. Sa init ay sumaya
Sa lamig ay nalalanta. (Akasya)
5. Bagaman at nakatakip
Masisilip. (Salamin sa mata)

[p. 6]

Proverbs and Sayings: (Tagalog and English)

1. A tree is known by its fruit.
2. Haste makes waste.
3. He who will not toil shall not live
4. Never do but one thing at a time.
5. Never put off till tomorrow what you can do today.
6. Be thrifty if you want to be wealthy.
7. Patience is bitter but its fruit is sweet.

1. Pag may sinuksok may titingalain.
2. Kung ano ang itinanim, siyang aanihin.
3. Ang kasipagan ay kapatid ng kayamanan.
4. Pagkaroon ng ulap lilitaw ang liwanag.
5. Kung ano ang masama sa iyo huwag gagawin sa iba.
6. Ang maagap daig ang masipag.

The primitive method of measuring time is by:

1. The crowing of the cock early in the morning.
2. By the position of the sun in the sky.
3. By the cat’s eyes.
4. By the shadow.
5. At present is by the clock.

Part Three:

Regarding the information on books and documents treating of the Philippines and the names of their owners, the barrio of Bagon-Tubig does not possess any one of them. The same as Filipino authors born or residing in the said barrio, there is nothing to be recorded.

Note:

Names of persons from which information and data were gathered:

1. Mr. Pastor Mercado
2. Mr. Luis Mercado
3. Mr. Silverio Pastoria

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Notes and references:
Transcribed from “Historical and Cultural Life of the Barrio of Bagon Tubig” 1953, online at the National Library of the Philippines Digital Collections.

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