PART I | PART II
Full transcription of the so-called “Historical Data” for the barrio of Sirang Lupa, Batangas Town, 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.
HISTORY AND CULTURAL LIFE OF THE BARRIO SIRANG LUPA
PART I – HISTORY
1. Official name of the barrio – Sirang Lupa
2. Popular name of the barrio, present and past; derivations and meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio.
3. Date of establishment
(a) Sirang Lupa|
During the early part of the eighteenth century.|
Sometime in 1840-1850.
Sometime in 1820-1830
Sometime in 1850-1860.
4. Original families
(a) Cabisang Damaso Dotig|
(b) Cabisang Faustino Claveria
(c) Domingo Ebora|
(d) Bernardino Gamboa
5. List of tenientes from the earliest time to date.
(b) Mariano Velasquez ( " ) He was the one who led to the construction of the road of the barrio of Sirang Lupa.
(c) Vicente (Spanish time)
(d) Manuel Guico . . . . . 1900-1906 (American Occupation)
(e) Domingo Ebora . . . . 1906-1911 (American Regime)
(f) Isabelo Ebora . . . . . 1911-1919 (American Regime)
(g) Jorge Gamboa . . . . . 1919 up to the present
6. Stories of old barrios or sitios within the jurisdiction that are now depopulated or extinct.
7. Dates of historical sites, structures, buildings, old ruins. etc.
the sitio of Ginhawa was donated to the government for school purposes by Mr. Lucas Gamboa in 1910.
(b) In 1911, a Gabaldon semi-permanent school building was constructed in the sitio of Ginhawa.
(c) In 1949, the Gabaldon school building was destroyed and a schoolhouse was built in Sirang Lupa proper in the same year.
(d) In 1950, the lot where the new building was erected was acquired by using the amount from the sale of the former school site in Ginhawa.
8. Important facts, incidents or events that took place.
(a) During the Spanish occupation.
(b) During the American occupation to World War II.
(a) Construction of the Concentration Camp of the Filipino Soldiers called “Insurrectos” in 1897-1898.
(b) Construction of the semi-permanent school building in the sitio of Ginhawa in 1911.
(c) During and after World War II.
During the early part of World War II, this place was thickly populated by the evacuees from the poblacion and from the neighboring barrios.
In February, 1942, a concentration camp of the Japanese was established in the sitio of Malalim. The whole sitio was occupied by the Japanese forces up to the latter part of March, 1944.
(2) The school was reopened in July, 1947. A great hatred arose between the people of Malalim and Sirang Lupa proper in 1948 due to the transfer of the school building from the sitio of Ginhawa to Siran Lupa proper.
Destruction of lives, properties, and institutions during wars especially in 1896-1900 and 1941-1945.(a) 1896-1900
(1) A prominent man of Malalim by the name of Juan Ebora, brother of Domingo Ebora who became one of the barrio lieutenants in this locality, was killed by the American soldiers in the battlefield of Banay-banay, Lipa, Batangas in August 1899.
(2) No lives nor properties were destroyed as caused by war except the one mentioned above.
(1) The public school was closed.
(2) Almost all business was paralyzed especially in the sitio of Malalim where a concentration camp of the Japanese was established.
(3) The people of Malalim suffered greatly for the loss of their properties like cattle, pigs, goats, chickens, rice, cassava, corn, and many other edible things.
(4) Not a life was lost in this place as caused by World War II.
(c) Measures and accomplishments toward rehabilitation and reconstruction following World War II.
PART II – FOLKWAYS
I. Traditions, Customs, and Practices in Domestic and Social Life; Birth, Baptism, Courtship, Marriage, Death, Burial, Visits, Festivals, Punishments, Etc.
Kapag ang isang babae ay nagdadalang tao ay masama na ang asawa niya ay gumawa o maghulma ng anumang bahagi ng bahay pagka’t kung siya ay gagawa noon ay maghihirap sa pag-anak ang kanyang asawa at kaipala’y maaaring mamatay sa pañgañganak.
When a wife is on her family way, her husband ought not to make his home or any part thereof, for doing so would make his wife suffer or even die in the course of her delivery.
Ang batang bibinyagan nang bata pa ay mabuti, pagka’t iyon ay nakakapagpalusog sa bata. Ang mga batang mahusay o Malaki ang handa sa kanyang pagbibinyag ay malaki ang pag-asa na magkakaroon ng masaganang kabuhayan sa mga araw na hinaharap. Tangi pa rito ay naghahanda o naga-aanyaya ng husay ang isang mag-anak bilang pasalamat sa pagkaligtas ng ina sa kanyang pañgañganak.
The earlier the child is baptized, the better. It would mean a fast growth and a healthy life on the part of the child. By having an elaborate baptismal party would mean that the child would have a greater prospect to live in abundance in the future. Besides, this celebration is a thanksgiving for the salvation of the mother in giving birth.
Ang isang nangingibig ay pagkapasok sa pultahan ng dalagang kanyang nililigawan ay dapat magpugay kaagad ng sombrero at kapag siya ay nasa bahay na ng dalaga at nakaupo sa bangko o anumang upuan ay hindi dapat niya iuugoy o itatabyon ang kanyang paa.
Ang isang nangingibig na lalabag sa naulit ng mga gawain ay malamang na mabigo sa kanyang pangingibig.
Here are some of the traditional beliefs regarding courtship:
(a) Though the young man and maiden are already engaged and though the parents of both parties are in good terms already, the suitor should not make or repair stairs or the back porch of the maiden’s house for by doing so a hatred or enmity between the contracting parties may soon arise. Consequently, the marriage of the prospective couple may not be continued.
(b) The suitor, upon entering the gate of the maiden’s house, should take off his hat and when he is in the house already sitting on a bench or on any kind of seat, he should not swing his legs to and fro. Disregarding these traditions may result in fruitless courtship.
(a) Paglabas sa simbahan ng bagong kasal ay hindi sila pinapapanhik ng bahay hangga’t hindi nasasabugan ng bigas ang napapangain ng matamis na kung tawagin ay kalamay.
Ang bagong kasal ay sinasabugan ng bigas upang magkaroon ng masaganang kabuhayan sa mga araw na hinaharap. Sila ay pinapangain ng kalamay upang ang magasawa ay maging mamalamigin ang ulo at lagi silang magkasundo.
(b) Ang dalagang bagong kasal sa unang dating niya sa bahay ng lalaking kanyang naging asawa ay dapat tumuloy agad sa kusina at maglinis ng abuhan. Ang babaeng bagong kasal na gumagawa noon ay magiging tapat o lansak sa kanyang asawa at sa lahat ng kasamahan ng kanyang asawa.
(a) Soon after the newly married couple comes out from the church, they proceed to the house of the bride. They are not allowed to enter the house till they eat some sweet called “kalamay.” Rice is showered on them with the belief that doing so would mean that the newlyweds would have [a] prosperous life in the future.
They are made to eat some sweet called “kalamay” in order that they will have a harmonious, happy married life.
(b) At first arrival of the bride in the house of her husband, she should proceed at once to the kitchen and clean the stove. The bride who does this is predicted to be true and loyal to her husband and to her husband’s family, relatives and friends.
(a) Kapag ang isang tao ay namatay ay ang mga kamag-anakan at kapitbahay ay dumadalaw. Halos lahat ay kusang loob na nagbibigay ng tigkakaunting halaga bilang abuloy sa pagpapalibing ng bangkay.
(b) Kapag ang isang tao ay namatay ay ang kanyang kasamahan at ang lahat ng kamag-anakan ay hindi dapat maggugulay ng malunggay o ng anumang gulaying gumagapang hanggang hindi nakakadaan ang ikasiyam na araw.
Ang paggugulay ng malunggay o ng anumang gulaying gumagapang ay nangangahulugan ng maagang pagkamatay ng isa sa kasamahan ng namatay.
(c) Sa mga boda o handaan na idinadaos sa apatan o siyamang araw ng isang namatay ay masama ang magpapatong-patong ng pinggan pag hindi pa huhugasan. Ang pagpapatong-patong ng pinggan ay nangangahulugan ng sunod-sunod na pagkamatay ng mga kasamahan ng namatay.
(d) Ang bangkay ay kapag inihuhulog sa hukay na paglilibingan ay ang kasamahang umiiyak ay hindi padungawin sa hukay pagkat baka matuluan ng luha ang
Ang paniwala ng matatanda ay ang bangkay na natutuluan ng luha ay ang kaluluwa ay hindi matatali at mamamalagi sa paghihirap.
When a person dies, here are some of the beliefs of the people in this locality regarding death.
(a) When a person dies in this locality, the relatives and neighbors visit the dead. Majority of them voluntarily give some amount as a help for the burial of the corpse.
(b) When a person dies, it is bad for his family and close relatives to cook “malunggay” or any kind of vegetables that creep for doing so would mean more deaths among the members of his family or of his close relatives would follow.
(c) At the party that is being held on the fourth day of the death of someone, it is bad to pile the used dishes for doing so would mean that the members of the family of the deceased would die one after the other within a short duration of time.
(d) When the dead is to be lowered into the grave, the members of his family that are crying are prohibited to stay at the side of the grave for their tears might drop inside and wet the coprse.
It is the belief of the old folks that when the corpse is wet by the tears, his soul would never rest in peace.
(a) Ang isang ina na babagong nakapanganak ay dinadalaw o binibisita ng mga kapitbahay maging kamag-anak o hindi. Ang marami sa mga bumibisita ay may dalang tinapay o anumang makakain ng nanganak.
(b) Ang mga tao sa nayong ito ay mainam dumalaw o bumisita sa isang may sakit. Ang karamihan sa kanila ay nagbibigay ng inaakala nilang ikatutuwa ng may sakit.
PART I | PART II