Full transcription of the so-called “Historical Data” for the barrio of Reparo in the Municipality of Nasugbu, 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.
PART ONE: HISTORY
1. Present official name of the barrio. – Reparo
2. Popular name of the barrio, present and past, derivation and meanings of these names. Names of sitios included within the territorial jurisdiction of the barrio:
The small place or barrio of Reparo has been called [by] that name since the Spanish occupation until now.
It was said that during the olden days, Reparo was very mountainous and almost uninhabited. It is very near the mountains of Latag (which is [the] connecting link to Marigondon, Cavite). “Buhay Usa” and “Kabong Leon.” During that time, the bad elements, called “mangloloob” or the robbers, used Reparo as their meeting place. Before they raided any place, they met in Reparo and after the raid, they met there again. “Reparohin” ang mga nangyari, ang mga nakuhang salapi, hayop at mga alahas at iba pang mga bagay na ari-arian ng mga tao.”
Later, it became also the meeting place of the Katipuneros who were under the leadership of Capitan Sales, especially when they had a fight with the Casadores.
Reparo, therefore, is a word of Spanish origin. To the folks, [it] means to review or words to that effect.
Reparo has three sitios under it, namely:
1. Pingkian – This was so called “Pingkian” because on it are found abundantly a kind of stone called pingkian which is hard, metal-like and having the color of dry leaves and sometimes white. This kind of stone was used for making fire. (To build fire, strike the pingkian stone with steel and place between them the “konbad,” a kind of kindling material from [the] “kaong” tree.
The name “Pingkian” became more fixed when the “makikisig na lalaki” or men who had “anting-
anting" used this place in trying the worth of their “anting-anting” on Good Fridays.
The school of barrio Reparo, which was an extension class, was opened on Nov. 10, 1952. It is located in Pingkian and during the meetings of the P.T.A. or the purok organization of the Young Men and Ladies Clubs, called “Sagisag ng Kabataan,” the word pingkian is a source of inspiration for instant action. Some of their popular sayings as motivation are:
2. Kinabugsukan – It is a low place as compared with other places near it. What more, it is said to have been composed of [a] very soft kind of soil during the olden days. That kind of soil was not much eroded yet and during the rainy season, there were plenty of muddy whirlpools called “kominoy.”
The sitio of Kinabugsukan was the ideal passage of the people of Tala, Reparo, Latag, and others in going to the town because of its nearness to the town and during that time, it was the only cleared place, so that it was impossible for the people not to pass through this place.
The people, as well as the horses and other cattle, used to be trapped by these “kominoy.” They were said to be “busugaok” and the place was the “kinubugsukan” or “kinabugsukan” “ng mga tao sa una.”
3. Tampisaw – During the Spanish occupation, the tree called “tampisaw” grew abundantly in the said place and so, the place was called “Tampisaw” from that time on until the present.
4. Date of establishment – 1901
5. Original families:
A. Reparo – Jugo Bayoneto, Julian Filler, Damasino de la Cuesta, Bayaborda
1. Rafael Bayaborda|
2. Antonia Barranggas
3. Estanislao Atic|
2. Florentino Cailing
3. Nicolas Dasal
2. Fernando Chuidian – a Spanish mestizo
6. List of tenientes from the earliest to date:
(They are listed in the order of time in which they served.)
1. Francisco Cabases
2. Zuelo de la Cuesta
3. Eugenio de la Cuesta
4. Felipe de la Cuesta
5. Tiborcio Meneses
7. No old barrio or sitio was depopulated or extinct.
8. Data on historical sites, structures, buildings, old ruins, etc.
9. Important facts, incidents that took place.
B. During the American occupation –
C. During and after World War II –
10. Destruction – The sugarcane was not milled. The bad elements, like the robbers, who thought that war was the solution to domestic problems, frequented Reparo because they saw that the evacuees settled in Reparo. The era of lawlessness ushered and continued for a period of months until the helping hands of the constabulary men came.
PART II – FOLKWAYS
II. (A) Traditions, Customs and practices:
(a) In domestic and social life.
1. It is the custom to say “tao po” when one arrives in a house to let the people in the house know that somebody has arrived.
2. The folks greet each other in the morning with “magandang umaga po,” “magandang tanghali po,” when it is noon, “magandang hapon po,” and “magandang gabi po” when it is night time.
3. Kissing the hands of the old folks at night, especially after praying the Angelus and upon arriving from the church.
4. When somebody passes by one’s house, the passerby says, “makikiraan po” meaning “may I pass” and the owner of the house says “daan muna kayo” or won’t you drop in first if the passerby is an acquaintance.
5. In the barrios, it is the custom to greet or say “hello” to a friend or acquaintance with very personal questions, such as “saan kayo galing" or “where have you been” and “saan kayo pupunta” or “where
are you going?” This custom is admired because it is said that it makes no one go astray without knowing where he had been and where he is bound.
6. Praying at Angelus time.
7. Visiting the sick relatives and friends.
8. Extending condolences to the bereaved family.
9. Visiting the dead.
(1) When the persons in the house are eating, and when a visitor arrives, they invited him to eat with them by saying, “Kain na kayo!”
(2) Giving cigarettes or sweets, “nga-nga,” wine if there is any, as a gesture of hospitality.
(3) Visitors are allowed to eat first before the host or hostess eats.
(4) Women are given priority in eating in parties, etc.
(5) Helping the old folks carry their things.
(6) Respecting the elders or “matanda sa nayon” by saying “po” or “opo” in conversations.
(7) Introducing parents, friends and acquaintances to each other.
(8) Celebrating holidays and feast days.
(9) Entertaining moderately during weddings, birthdays, baptismal parties and feasts.
(10) Entertaining visitors when holding forums and assemblies in small tiendas and in the school.
(2) Educating their children for civic efficiency.
(3) Giving the dead a decent burial
(4) Helping each other in performing some activities like planting or harvesting crops or in moving a house.
(5) Acting modestly, dressing modestly, and talking modestly.
Almost all parents feel the need of giving proper care and guidance to their child. However, practices, customs and traditions vary in the different social classes. What they think is best, they follow and what they learned, they follow, too. These are the things that the barrio folks learned:
Great care is given as to where and how the placenta of the newly-born baby is placed and buried. The placenta of the baby is placed in the gales [?] so that the teeth of the child will become white and brilliant. The placenta is buried either in the field so that the baby will be brave against the heat of the sun or in the awning of the house to be resistant to cold.
During the first bath of the baby, articles like [a] needle, thread, and others are placed in the bathing solution if the baby is a girl in order to be a good modista and hammer, nails and chisel if the babyis a boy in order to become a good carpenter.
Before baptism, another ceremony called “buhos tubig” is performed in order that that the child will not always be susceptible to sickness. During the ceremony, the godfather or godmother, as the case may be, holds with one hand a lighted candle while the one presiding over the ceremony says some prayers. After the prayers, the person performing the ceremony pours water over the head of the child and the godfather or godmother blows on the face of the child so that the child’s ways will be more or less identical to those of the godfather or godmother.