Thursday, October 17, 2019

The town fiesta in the '70s

Fiesta time in Bayambang town in the 1970s and before that was quite a far cry from today's festivities.

Almost everyone at the time was a devout Catholic -- when the 6 PM siren sounded, every soul on the street stopped for a minute to pray the Angelus. So, of course, on fiesta day proper, there was the usual grand procession around Poblacion after the high mass at the parish church. Townsfolk lit candles at their housefront the moment the carroza of San Vicente Ferrer passed by their place as a gesture of paying homage.

In the homes, busily prepared were the traditional feast of assorted meat dishes that utilized the poor fattened pig (or cow) "from nose to tail," to go by today's parlance. There was quite a wide array of choices: igado, menudo, baguisen, mechado, caldereta, crispy pata, patatim, hamonado, pinapaitan, morcon, embotido, spare ribs, and a fatty pork dish that is pininyahan (cooked in pineapple juice). Obviously, this required many hands to prepare, usually immediate kith and kin recruited from the barrios whom the family referred to as "angapo'y arom" (literally "no one else" but used in a positive sense: "not different from us") or "kanayon a peteg" (a member of the clan who is a very close relative whether the family member has just met him or her for the first time or already some sort of a best friend). Certain dishes had to be prepared the night before -- there were no shortcuts, as there were no food processors yet.

Friends and relatives from afar, even as far as Manila, visited and dined together, renewing ties by exchanging happy updates about their lives.

***

About a couple of weeks prior to the fiesta week, the "caravan" or roving vendors of various goods arrived in town and set up makeshift shops. They made brisk sales, as locals lapped up their diverse offerings, from dining sets to shirts to plastic toys.

***

As the feast day neared, the plaza was invaded more and more by the peryaan (perya) and sirko (circus) with the arrival of a roving troupe from afar. There were fun games of all sorts, like in today's mall arcades. You hit balloons with a dart, and you win a stuffed toy. You threw hoops into a target and there was an equivalent prize, like some nice glassware for the kitchen. The air was, of course, pervaded by happiness and amusement, one that is punctuated by shrieks of surprise.

Children and their tenders eagerly awaited their turn as they lined up for the Ferris wheel, caterpillar, octopus, and other fun rides, and later in the '80s, the horror train and the haunted house.

For the circus, a giant parachute was set up as a tent. People, of course, paid considerable fees to get inside, but the shows were affordable to the huge majority. The locals got their money's worth through nightly shows featuring magicians of all sorts, jugglers, a flying trapeze troupe, animal shows featuring dogs that solved math problems and other amusing tricks. Some daredevil threw daggers within a literal inch of a poor lady's life who stood throughout the ordeal with her body positioned like a cross, and the audience, of course, watched with bated breath. Then there were the magic tricks that invited more horror, as in the case of a lady's body being seemingly cut up and rearranged in boxes piled on top of one another, and the piece de resistance: the elaborate horror show of cutting up another lady in two pieces using a giant saw...only for the ladies in all instances to emerge totally unscathed, and smiling too -- to the wild applause of the dumbstruck audience.

During those politically incorrect days, persons with various disabilities, now called PWDs, were made into a spectacle too, with the PWDs performing various stunts to entertain the crowd. They were marketed in a sensational way, as in, for example, "Ang Lalaking Ahas" for a man born without hands but who could shoot balls in a hoop, etc.

There were two shows that were most unforgettable to locals. One was "Ang Babaeng Kumakain ng Manok na Buhay" and a motorcycle stunt that featured whizzing daredevils negotiating a circular wall that slowly turned vertical on the way up.

***

The crowning of Miss Bayambang, which reportedly started in the 1920s, was a far cry from the star-studded beauty-and-brains pageant type of shows of today. It was done in "kwartaan" style, which means that each candidate had to solicit an amount of money from friends and relatives, and the girl who had solicited the greatest sum would emerge as the winner.

But it was not that simple. On the big night, which was scheduled after the feast day proper, there was the so-called "Social," where prominent townsfolk who came home from far and wide just for the festivities would jump a surprise by donating something unexpected, whether live chickens or cold cash, for their favored girl. And of course, the most favored one would be crowned Miss Bayambang.

At the center of the plaza was a giant crown-like structure that served as the holding area for the beauties and their respective families, and the crowning was held at the fronting stage with much pomp and pageantry. The costume, the crown, and the hair styling never failed to elicit oohs and aahs from the audience. The giant crown structure has since been transferred to the entrance of the plaza.

Proceeds went to development projects for the town.

After the fiesta, the town plaza stank from all that refuse and rubbish left by the perya people and the sirkeros and had to be thoroughly cleaned.

Wednesday, October 16, 2019

Sitio Caboloan: The many uses of bamboo among locals

The kawayan or bamboo tree -- or to be more botanically accurate, bamboo grass -- figures prominently not just in the local culture but in all of Pangasinan culture. After all, the province of Pangasinan used to be called Caboloan, meaning a place where there is a profusion of bolo, a species of bamboo. It must have been when salt, asin, 'took over' the province's identity over bamboo that Caboloan was replaced with Pangasinan.

The kawayan bolo or Gigantochloa levis (Blanco) Merr. is "a very thin bamboo that grows in the midlands and can be planted by seed or offset, and is primarily used for sawali (traditional woven wall)."

A common local riddle reveals another native species: "Kawayan kiling, aga natakiling," which translates to "Kiling bamboo/can't be viewed from below," which is a riddle that has "the sun" for an answer. This riddle indicates that this variety of bamboo, scientifically named Bambusa vulgaris Schurd ex. Wendel (or is it Dendrocalamus asper Schultes f.?), is particularly towering.

Another species is called kawayan bayog, Dendrocalamus merrillianus Elm. or  Bambusa blumeana var. luzonensis. It is a variant characterized by "a diameter as small as that of kawayan tinik (Bambusa blumeana Schult), but with thicker walls and is used for the superstructure of buildings and homes." It "often has curved culms and may be used for furniture for a desired effect, and is slightly thorny and grows in the lowlands."

According to research, "there are 12 bamboo genera consisting of 49 species in the Philippines." Today, 16 species reportedly thrive in the country, which now include introduced species: These are "Indian bamboo, kawayan tinik, Oldham bamboo, bayog, laak, kawayan kiling, giant bamboo, machiku, Calcutta bamboo, kayali, bolo, iron bamboo, muli bamboo, anos, buho [Schizostachyum lumampao (Blanco) Merr.], and Thailand bamboo." "But only eight are extensively used, and these are the most likely indigenous kawayan tinik, kawayan kiling, bayog, botong, giant bamboo, bolo, anos and buho."

Traditionally, the bamboo has myriad uses: as posts, beams, and flooring for the alulong (hut), kubo (pig pen), papag (table), katre (bed), alar (fence), sawali (woven wall), galosa (carabao sled), kariton (cart), taytay (footbridge), pole (especially for the palo sebo game), scaffolding, baston (cane), tapa (broom for removing cobwebs), bislak (flat whipping stick), lewet (whipping rod made of bulawit or the small thorny branches), kalawit and alawa (types of fruit picker), panagtapa (cobweb broom), sipit (clothespin), barbecue sticks, sunscreen... A little, low, recliner-type of  chair made of bent bamboo sticks used to be commonplace in the barrios, and so were baby's crib-hammocks (baba or anduyan) made of loosely woven bamboo strips. According to old-time resident-educator Dr. Leticia Ursua, this type of baba was called tayok-tayok, because you moved the hammock up and down instead of from side to side so the baby wouldn't get bloated, or so old folks' belief goes. One needed a long, thick kawayan bayog type of bamboo slat for this type of hammock, so it could be bent and the anduyan could be hung on it like a basket.

 Bamboo is also the preferred material in making buksot (handle-less basket), talakeb (fishing implement), bigao (winnowing tray), yakayakan (winnowing tray with holes to separate the umek or small broken rice grains from the whole rice grains), ubong na manok or baki (chicken nest), karaykay (rake), tiklis or kaing (big basket), and other old-fashioned household furniture and furnishings such as ashtray, salt holder, chicken feeder, planter, etc.

Bamboo shoots are part of traditional dishes such as adobon labong, sinagsagan ya labong (bamboo shoots stewed in bagoong with saluyot and topped with fried or grilled bangus or another fish), labong cooked in gata with chicken or pork bits, etc.

Two notable uses of bamboo in the cultural life of Pangasinenses are the kung-kong and bong-bong. The kung-kong is a communication tool that a community leader strikes in times of emergency or when communal help is needed, as in tagnawa or bayanihan, the lifting of houses from one place to another place with the voluntary help of the able-bodied men of the community. The bong-bong is a traditional bamboo New Year's Eve cannon that uses water and kalburo (calcium carbide) as explosive.

Through time, bamboo has found many other uses. It is now being used in making artful liken (table coaster), toothpick, chopsticks, chopping board, a decorative mini-hut with roof net, and an entire sala set, for instance. It is also being used in building floating fish cages in lakes and ponds. In Pangasinan State University-Bayambang Campus, a former professor there, Rufino Menor, experimented with bamboo poles by his lonesome in the '80s to copy the Indonesian anklung and, out of it, founded his Pangkat Kawayan.

In April 2019, engineered bamboo wood was used to build the Guinness Record for the world's tallest supported bamboo sculpture. 

The apotheosis of bamboo use may probably be found in the rise of the factory of the eco-firm that Dr. Cezar T. Quiambao initiated, the CS1st Green Agro-Industrial Development Inc. or CS1st Green AID Inc. in Brgy. Amanperez. It produces bamboo floorboards, bamboo briquettes, bamboo souvenir items, including miniatures, and other handicrafts, bamboo paper, bamboo textile, and even bamboo beer. Who would have thought the lowly bamboo could be all that and more?

Webliography:

https://buglas-bamboo.weebly.com/blog/bamboo-in-the-philippines
http://agris.fao.org/agris-search/search.do?recordID=PH9610936
https://www.philstar.com/business/agriculture/2005/07/31/289153/16-bamboo-species-named-rampd-work
http://www.science.ph/full_story.php?type=News&key=5770:pcaarrd-advocates-planting-of-more-bamboos-
Pizarro, Corazon M. "Say Kawayan" [poem] (n.d.)

Tuesday, October 15, 2019

Pantawtawag and Panagkamarerwa

They came knocking at the door, telling the homeowners in a song that they are spirits from the hereafter, pleading for help, for some kind of relief. The song sung by the cantores is called “Taotaoag.” It is a dramatization of the poor souls in purgatory’s need for intercessory prayer.

Members of the Municipal Council for Culture and the Arts, together with Rotary Club of Bayambang and the Office of Senior Citizen Affairs, knocked on the doors of six prominent Bayambangueños in the late afternoon of October 31 to sing the “Taotaoag,” which is a traditional chant in the Pangasinense language. Sung in freestyle and monotone, it opens with an appeal to Christians and ends in a lively counterpoint:

“Ay denglen yo pa Cristiano/So pantaotaoag mid sicayo”



“Say irap mi pay talineng yo/A lilicnaen mid purgatoryo.”

The houses of Dr. Henry and Julie Fernandez, ex-Vice-Mayor Jose ‘Boy’ Ramos and wife Judith, Vice-Mayor Raul Sabangan, Municipal Engineer Eddie Melicorio, Mayor Cezar T. Quiambao and Ms. Niña Jose, and Mr. Danilo Gozum were visited one after another by the MCCA led by its Executive Director, retired Professor Januario Cuchapin, and wife Prof. Erlinda, Dr. Clarita Jimenez, Dr. Annie Manalang, Prof. Salome Malicdem Montemayor, and Mr. Rafael Saygo; Municipal Administrator Atty. Rodelynn Rajini Sagarino; Municipal Librarian Leonardo Allado; Rotarians including President Leticia Ursua, Secretary Gloria Valenzuela, Lita Bautista, and Asteria Perez-Wilhelm; and OSCA Chair Iluminada Mabanglo; among others. Telbang Kagawad Oscar Ora served as the guitarist.

Part of the tradition in the singing of “Taotaoag” is the old-time practice of panagkamarerwa, which is said to be an indigenous version of Halloween trick o’ treat. The house being visited either had to offer treats in the form of native delicacies or be subjected to panagkamarerwa (the trick part), which is somewhat a legalized form of stealing anything around the house that could be spirited away in the gathering darkness.

Some of those who were visited were prepared, while some were caught by surprise. Mrs. Julie Fernandez invited the ‘intruders’ to a spread of puto Calasiao, latik deremen, pancit sotanghon, and fresh lumpiang ubod. By the time the “Taotaoag” cantores reached the second house (the Ramoses’ mansion nearby), which prepared an equally lavish set of afternoon snacks, the cantores were too full for more. Thankfully, the next households offered treats in other forms (drinks, juice, cupcakes, cash). Apparently, no one of the homeowners wanted to get tricked.

To all the participants, the experience was an unforgettable revival of an almost forgotten cultural tradition. It is hoped that, as Prof. Cuchapin put it, the event would become a yearly tradition once more from hereon in. (Bayambang PIO/Media Affairs)

***

Lyrics: Taotaoag

1.      Ay denglen yo pa Cristiano
So pantaotaoag mid sicayo
               Say irap mi pay talineng yo
               A lilicnaen mid purgatory.


2.      Ay ama, ina, denglen yo pa
So pantaotaoag da ray anac yo
               Say irap mi pay talineng yo
               A lilicnaen mid purgatoryo.

3.      Alai ermin min ag nabalsacan
Alai apoy sancasulitan
Alai dosai Dios Cataoan
A liicnaen mi dia natan
Ta agkami acasipot ditad mundo
Yan manbayar na otang mid sicato.
               Say irap mi pay talineng yo
               A lilicnaen mid purgatoryo.

4.      Alai caaoetan yon manbilay
Alai poso yon binmalatyang
Alai lingo yo! Alai calamangan
Sicamid purgatoryon manaayam
Sicami pay linguisen yo
No angan mogmo lan itolong yo.
               Say irap mi pay talineng yo
               A lilicnaen mid purgatoryo.

5.      Siguin cacanayon min dili
Asaoa mi no anac mi
Anto lay tipel yo casi
A manaquilingoanan ed sicami
Italineng yo pay laiag yod
Cairapan min panusai Dios.
               Say irap mi pay talineng yo
               A lilicnaen mid purgatoryo.

6.      Sicato laya angaan la
Na pantaotaoag min cacamarerrua
Andi ibas a picasi yo cami pa Ed Dios tan Virgin Maria
Pian dead taoen minabang itayo
Ed glorian ando lang ando.
               Say irap mi pay talineng yo
               A lilicnaen mid purgatoryo.

(English Translation by Resty Odon)

1. Hear oh hear, oh Christians
Our call on you
Please take notice of the suffering
that we endure in purgatory.

2. Oh, father, mother, listen please
To the calling of your children
Please take notice of the suffering
that we endure in purgatory.

3. Oh how deep is our sadness
How unquenchable the fire
How punishing is our Lord
Ah, the pain we are going through now
Because we were unable there on earth 
to pay for our debts to Him.
Please take notice of the suffering
that we endure in purgatory.

4. How hard-hearted you live your life
How your heart has turned into steel
Oh the mistakes that you make! You have no idea
We dwellers of purgatory
Would you please take a look at us
and help us even just a bit.
Please take notice of the suffering
that we endure in purgatory.

5. You who are our relatives from of old
Whether our spouses or our children 
How could you be 
ever forgetful of us?
Would you please lend your ears 
to the hardship of God's punishment.
Please take notice of the suffering
that we endure in purgatory.

6. This is the end
Of our calling on you as souls
Please pray for us without ceasing to God and the Virgin Mother
So that in heaven we will benefit 
From the unending glory. 
Please take notice of the suffering
that we endure in purgatory.


Republished from: https://www.bayambang.gov.ph/2016/10/31/taotaoag-tradition-revived/ (Originally posted on Monday October 31, 2016)

Saturday, October 12, 2019

CS1st Green AID Inc.'s engineered bamboo factory rises in Bayambang



In Brgy. Amanperez, this town, a factory that produces an array of bamboo products rose around 2017. Initiated by Dr. Cezar T. Quiambao, it is called CS1st Green Agro-Industrial Development (AID) Inc. Dr. Quiambao took inspiration from the existing bamboo industry of Anji, China after he was able to visit the place.

The company's first manager was the town's former Councilor Levin N. Uy, and according to Uy, CS1st Green AID is the country's "pioneering company in the establishment of vast bamboo plantations, biggest bamboo nursery, and [largest] manufacturer of engineered bamboo products, specifically the bamboo floorboard."

The company's operation is currently under a new president, Engr. Bernard O. Bawing, and its Operations head is Forester Webon Lomong-oy.

The factory, among other things, has the capacity to manufacture 7,070 sqm of floor boards per month. Aside from floorboards, CS1st Green AID also produces briquettes, handicrafts (miniatures, etc.), and other products.

Bayambang is unable to supply its need for a steady supply of bamboo wood, so CS1st Green AID has resorted to importing raw bamboo wood from all over the Philippines. It has also been growing the kawayan tinik bamboo variety at a 300-hectare plantation with nursery in Sitio Mapita, Brgy. Laoag, Aguilar, Pangasinan, plus in six other towns in Western Pangasinan, to help supply future needs while reforesting the denuded rocky landscape. Towards these twin purposes, this enterprise has partnered with the Department of the Environment and Natural Resources and the Department of Trade and Industry.

The company uses new technology in growing bamboo seedlings. Instead of traditionally growing from seeds or transplanting bamboo shoots from their mother tree to other spots, it uses the so-called "one node culm technology" to grow seedlings that can be readily transplanted.

High technology is also used in the processing of bamboo wood for use as coal briquettes and floorboards. The briquettes are said to be superior to the usual coal because it easily catches fire. The company has piloted various machines from the Department of Science and Technology-Forest Products Research and Development Institute or DOST-FPRDI for this purpose, namely sowing machine, splitting machine, planing machine, boilers, carbonization furnaces, hot press and gluing machine, and finishing and packaging machine.

Leveraging the numerous advantages of bamboo including "low weight (ease of transport/handling), unusual strength, low cost, sustainability (grows rapidly and abundantly)," and multiple uses, CS1st Green AID Inc. is an "inclusive growth" enterprise as it employs farmers and other folk from the grassroots level while at the same time instrumental in helping government realize its goal of regreening the Philippines on a massive scale.

References:

https://vimeo.com/122939594
https://www.facebook.com/csfirstgreen/
http://www.dost.gov.ph/knowledge-resources/news/48-2017-news/1289-dost-s-bambooo-charcoal-technology-helps-pangasinan-firm-in-bamboo-charcoal-making.html
https://www.pna.gov.ph/articles/1084006?fbclid=IwAR2AwQ0WNSwP_28VnnUaCOl_CX4AnSTgL80erAAjLdPZ9UfOI1JU0XumqUU

Local standards of measurement

Someone has noted that Filipino culture is an inexact culture, or at least, to be more accurate, there is a strong element of inexactitude. That is, except in terms of measurement of gold, which reportedly has advanced terminology among pre-Filipino ancients.

But there is truth to the observation among present-day Filipinos. Mike Lu, a former president of the Birdwatchers Club of the Philippines, once pointed out that Filipinos typically are content to call any little bird either maya or pipit. Although certain localities have specific names for specific birds and other species, the terms tend to generalize more than distinguish or specify: yung itim na ibon sa parangparu-parong bukiddamong-ligawhalamang dagatdaga at bubwit (mice are different from rats and shrews, and the Philippines has several species of mouse-like rodents)... 

In particular, Pangasinenses use the word sira to refer not just to fish in general but also to the day's viand or main dish, and manok to refer not just to chicken but also to birds in general. Kanen, which is related to kanin (cooked rice), refers to not just rice cakes but all kinds of kakanin or even if made of corn, tapioca, cassava or some other starchy ingredient as long as it looks like rice cake. The list goes on, for other Philippine ethnolinguistic groups.

Even in cooking, one veteran cultural worker, Corazon Alvina, noticed this while featuring a regional cook on TV. She said, "You don't have specific measurements, no?" "Yes, tantya-tantya lang" (estimates only), replied the cook.

Similarly, Doreen Fernandez likened the sawsawan (assorted Filipino dips) concept to a chemical titration test (or jazz to be more accurate), with each dip slowly adjusted until it is perfected according to the diner's personal preferences and not to any existing standard. This high level of deviation and brash experimentation, or total lack of exacting standards, in Philippine cooking has resulted in not just the high variation in these dips, but also, in the various interpretations of adobo, pancit, longanisa, etc., even among households within a given town.

This lack of standard has been lamented by the likes of chef-restaurateur Margarita Fores and sought to address it with prescribed measurements, but then it can be argued that that is the whole point of Filipino cuisine -- it thrives in dizzying (or is it dazzling) diversity of interpretations or versions instead of aiming for just one standard.

When the Spaniards arrived, their measurement system -- which introduced the concept of exactitude -- became the natives' measurement system. But the other generalistic indigenous terms apparently persisted.

A Facebook post that made the rounds listed the following as the most well-known Philippine measurement units today, whose amounts are at best rough estimates.

Length/Distance: piranggot, kapiranggot, sandamak, sandamakmak, dangkal, talampakan, bisig, dipa

Mass/Weight: dakot, guhit, kagitna, gatang, chimanta, kaban
Volume: salok, saro, mangkok
Time: kisapmata, saglit, sandali

Not on the list are: litro, katiting, kapiraso.

Which reminds of a new joke that goes, "Ano ang tawag sa maliit na pusa?" (Answer: katiting.) Ano ang tawag sa maliit na aso?" (Answer: kapiraso.) "Ano naman ang tawag sa maliit na kambing?" (Answer: kapiranggoat.)

Hyperbolic words are a dime a dozen (assuming the regions have other equivalent terms): sangkatutak, sandamakmak, sangrekwa, sanglaksa, sandamukal, sangkaterba.

Regional terms

In Pangasinan, before we ever resorted to the use of guhit in weighing scales, the following were the terms that used to be commonplace in the public market.

litse (leche) - equivalent to a can of Alaska condensed milk
ganta, gantas - what Tagalog call gatang; 10 chupas?
chupa - cup
gantilla
salop - 2.5 kilos?
limon - equivalent to the biggest can of Del Monte pineapple juice available in the market
takal
kaban - 50 kilos?

Nonetheless, long before we Filipinos standardized our system of measurement to the kilogram for weight and the kilometer for length, we already had developed our own. It may not be an exact science like today's calibrated scales, but the measures worked in an environment where bounty and diversity were such a reality that they were probably too hard to deal with, much less to count down to the last degree of magnitude.

References:



Thursday, October 3, 2019

Cezar Quiambao: From STRADCOM’s CEO to Bayambang’s Anti-Poverty Czar


If Cezar Quiambao is not famous yet outside of his hometown of Bayambang, Pangasinan, he should be. Maybe part of the blame is his distaste for publicity.

If there is name recall at all, it's probably limited to his being associated with Pinoy Big Brother-Teen Edition star-turned-actress Niña Jose (as her husband), or at least as the current mayor of Bayambang.

But the few who are in the know are well aware of his own achievements, which are nothing short of historic, at least on the national stage.

Aside from being a successful businessman and philanthropist, consider the following:

In 2008, he automated the elections in the Autonomous Region of Muslim Mindanao, preventing electoral fraud.

He was behind the computerization of the Land Transportation Office through his IT company, Stradcom, thus cutting red tape and eliminating notorious fixers associated with the government agency. 

He was also behind the digitization of the Land Registration Authority’s land title records, through his company, Land Registration Systems Inc. (LARES). His achievements in IT didn’t escape the attention of Computerworld, which honored him as one of the recipients of the 2008 Honors Laureates in Washington DC, USA.

Quiambao is also the pioneer of PPPs or public-private partnerships, particularly the Build, Operate and Transfer (BOT) scheme between the government and private sector through the Metro Manila Skyway project – a groundbreaking project worth USD514M. He was also behind the STAR (Southern Tagalog Arterial Road) Tollway, again through the BOT scheme, a project immensely benefiting Calabarzon or the southern Tagalog provinces.

Because of these extraordinary feats, “the man of humble beginnings but with a great vision” – or in the words of former President Gloria-Macapagal-Arroyo, “the local boy who made good,” became the recipient of a Doctor of Humanities (Honoris Causa) degree from the Polytechnic University of the Philippines Graduate School and Open University during their Commencement Exercises in April 25, 2013. Not to be left behind was Pangasinan provincial government’s conferment of its prestigious ASNA Award for outstanding Pangasinenses like him.

In 2014, now as Dr. Cezar T. Quiambao, he financed Bayambang's attempt to snatch the world record for the longest barbecue grill from Turkey, with 8,000 pieces of fish grills that altogether are 8 kilometers long.

This is on top of other big-ticket projects abroad in which he has been a partner, namely the Guam Regional Medical City, a USD219M tertiary hospital, the Second Vivekananda Bridge Tollway in India, which was worth $145M, and another tollway project in Vietnam.

***

Who is Cezar Terrado Quiambao?

It was on November 17, 1948 when Cezar Terrado Quiambao was born in the town of Bayambang. As the second child of small-scale business folk Simplicio Quiambao of Guagua, Pampanga and Veronica Terrado of Bayambang, Cezar first dreamed of a better life when he was just a pupil at Bayambang Central School. He carried this dream until he finished secondary education at Bayambang National High School (BNHS) and when he left for Manila in 1969 to take up Business Administration, with a major in Accountancy, at the University of the East and even beyond that, when he took up Strategic Economic Program at the University of Asia and the Pacific. In college, he experienced being a working student. At one time, he also became a messenger and a jeepney driver.

When he found an opportunity to work abroad, in Indonesia, it was a big leap for Cezar in fulfilling his childhood dream. There, he worked for 20 years, and through patience and diligence, his slow rise to the top became steady. In 1977, he became Executive Vice-President of PT Green Timber Jaya, a leading timber company in Indonesia. It was in that country where he found a wife and started a family.

Later, back in Manila, he became the Chair and CEO of Strategic Alliance Development Corp., and the President and CEO of Stradcom Corp.

Upon retirement, he had over three decades of executive experience in various industrial activities, infrastructure and development projects, information technology applications, management knowhow and corporate planning, and banking, finance and investments.

It was in 1994 when Cezar decided to come back to his hometown for good. Armed with formidable knowledge and experience gained in Indonesia and having witnessed the kind of economic progress and development in the different countries he had visited in between, he initiated together with his batch-mates from BNHS Class of 1965 the program called “Baley Ko, Pawilen Ko, Aroen Ko, tan Tulungan Ko” (literally “My hometown – where I shall come back to, to love and to help”). The program was conceived because of Cezar’s dream which through time evolved into a dream not just for himself but also for his hometown.

His dream started to become concrete quite literally when he had the muddy road from Barangay Tanolong going to Barangay Bical Norte paved with gravel and sand, after learning how the poor teachers in the area were having a hard time navigating it just to reach their school. After this project came a similar project benefiting a road in Mangabul.

He continued giving help in his own quiet way in the ensuing years. One of the most important of these is the renovation of the Public Plaza which, back then, had quite a reputation for its pervading stench – a great embarrassment to visitors.

He also had a hand in the establishment of the College of Information Technology in Pangasinan State University-Bayambang in 2000, and the number and quality of its graduates 19 years hence are quite evident.

In 2004, a most notable project was born: he founded the Kasama Kita sa Barangay Foundation with the help of Bayambang ex-Councilor Levin Uy in order to be of help to the out-of-school youth and the unemployed through trainings and seminars in TESDA-accredited courses and livelihood projects.

In his own way, Cezar was instrumental in the slow-but-sure rise of his beloved Bayambang, but real progress only came in 2012 when he put up his own mall in the heart of town. He called it Royal Mall, the first mall in Bayambang. This mall, together with Strategic Alliance Holdings Inc. (SAHI), LARES, and STRADCOM, all Cezar’s businesses whose headquarters he transferred from Manila to the third-class municipality perpetually referred to as “sleepy,” became a huge source of funds for the local government under other mayors due to the sheer amount of tax that they put into the coffers of the municipal treasury. The funds were so big that, if only utilized properly, would have made a great impact on the lives of ordinary Bayambangueños.

When Bayambang celebrated its 400th year of foundation as a town, Cezar played a big role. Using his savings, he donated P15M to the local coffers to help the town snatch the Guinness World Record for the longest barbeque on April 4, 2014 which a town in Turkey previously held. This feat put little-known Bayambang town on the world map, so to speak, if only in a small way.

It was a joy-filled and successful achievement in the history of the town, but it was also an eye-opener for Cezar with regard to the appalling political realities at the time, when he found out that the grills he had donated for the ‘Kalutan ed Dalan’ giant street-grilling event were sold to the townsfolk by those in authority.

With Cezar being a long-time patron to the town’s succession of politicians, this incident broke the camel’s back, so to speak. In the 2016 elections, he decided that he himself would throw his hat into the political ring to ensure a win against the incumbent leader who was seeking another post. Upon his assumption of office with his team of councilors led by Vice-Mayor Raul Sabangan, Bayambang’s socio-economic ascent became evident and unstoppable. Together with Team Quiambao-Sabangan, Cezar fought off corruption, criminality, and political dynasties, and together with his entire Local Government Unit of Bayambang family, continues to fight against poverty through a concrete plan called the Bayambang Poverty Reduction Plan 2018-2028.

Cezar’s childhood dream proved to be the same dream that would lift the living standards of his town-mates. That is why Cezar is doing and giving his all to ensure that every man, woman, child, farmer, teacher, and worker in his beloved town will have a good future to hope for.

He dreamed big, he worked hard, and now he has fulfilled his dream of giving back to Bayambangueños of every color and stripe, and on an unexpected level too as municipal mayor – that is who Cezar Terrado Quiambao was, is, and has become. And to think that he didn’t have to do it, for it was easier by far to settle in the creature comforts of the big city.

***

New personal pet project: St. Vincent Ferrer Prayer Park

And now using his own money, through funds funneled from Kasama Kita sa Barangay Foundation and his companies, the local visionary with a taste for transformational leadership honed in the corporate world is gunning for another world record for his beloved hometown: the world's tallest supported bamboo sculpture. The 51-meter St. Vincent Ferrer Statue in Bayambang, Pangasinan is built in honor of the town's patron saint. Taller than the Christ the Redeemer in Sao Paolo, Brazil and the Statue of Liberty in New York City, USA, it is made of a steel frame and ‘engineered’ bamboo panels as cladding material.

An abstract design for the statue was decided upon by the main project proponents, the Quiambao couple. During the planning stage, the problem of the placement of the bamboo polygon-shaped panels on the abstract-design statue was solved by engaging the help of Puzzlebox 3D with its cutting-edge three-dimensional printing technology. The bamboo tiles used, of Moso or Mao variety, were imported all the way from China, and they had been treated in such a way that "they are stronger than steel," thus the term "engineered bamboo." The bamboo strips had to go through a long process of pest and decay prevention, carbonization, moisture balancing, strip milling, strand weaving, extreme pressure treatment, and finishing. The project manager, Architect Jerry Suratos, said the use of 3D design technology cut the work by three to five years.

With this statue, Bayambang is eyeing to clinch another title in the Guinness Book of World Records after breaking Turkey's record for the world’s longest barbeque grill in 2014. The statue will be the centerpiece of the soon-to-be-developed St. Vincent Ferrer Prayer Park (SVFPP), which is envisioned as a sprawling space where people can visit to gain peace of mind, where pilgrims from all over can pray, meditate and venerate the 'patron saint of builders,' St. Vincent Ferrer. Mistakenly dubbed by some mediapersons as an “amusement park,” SVFPP is really more of an unofficial shrine. (The Vatican is strict in conferring on churches the official title of “Shrine.”)

The contractor chosen for the project was Far East Industrial Supply & Company (FEISCO), whose one notable major project in its portfolio is Manila’s first Skyway. JQS Builders, together with RAA–Architects, Engineers & Consultancy Services, were the architectural/design team, with assistance from Palafox Associates to determine the best location.

Truth to tell, this project is just a child’s play to ‘CTQ’ – as his fond corporate moniker goes, considering his earlier projects. But this is meant to jumpstart his long-dreamt of new town center and new economic zone for his beloved hometown.

***

Bayambang: Getting to know a town that produced a Cezar Quiambao

What kind of town would produce a Cezar Quiambao?

If we study its history, the clues are provided here and there. It is a kind of town where heroes would take refuge, the kind where a deputy general (Antonio Luna) would case and scope, there to perhaps brainstorm preliminary military tactics with his band of revolutionaries, and would eventually be declared by his superior (Emilio Aguinaldo) as the budding republic's 5th capital. Historian Jaime Veneracion speculates that Aguinaldo, Luna, et al. chose to stop by at Bayambang for it was a town friendly to the revolutionaries.

That is not surprising, for after all, it had a reputation for pocket rebellions, as per Rosario Mendoza Cortez’s account in her book, “Pangasinan: 1572-1800” (1974): first, as a “flashpoint of the first anti-Spanish revolt led by Andres Malong in October 1660” and that of “the second Pangasinan revolt in 1762-1764 led by Juan dela Cruz Palaris, a revolt surpassing all revolts in the history of Northern Luzon in terms of scope and duration.” Another account would say that this is the reason why almost no Spanish-era houses survived in the town because of the resultant burning and pillaging following these revolts.

While it is true that the town today is just another one of a series of insular, nondescript towns where travelers going north routinely pass by or briefly stop over, it has also attracted its fair share of enterprising businessmen in the colonial era (e.g. Smith Bell & Co., etc.)

It is largely a rustic town, a major producer of rice, corn, onion, and various delicacies made out of these. Formerly, it was also a major source of freshwater catch of all kinds, thanks to the 2,000-hectare Mangabul Lake, which unfortunately has been buried in lahar after Mt. Pinatubo erupted in June 15, 1991, but has left a legacy of buro-making, among other delicacies. The binasuan folk dance, which requires a delicate balancing act involving drinking glasses, is also reputed to have originated in Brgy. Sancagulis, this town.

But in the face of this agrarian background, it is easy to forget that Bayambang is also an old university town, specifically a long-time training ground for generations of the country's best teachers. Pangasinan State University-Bayambang Campus used to be called Central Luzon Teachers' College and before that, Pangasinan Normal School, and this institution of learning pioneered a number of unsung 'laboratory experiments,' so to speak, in the field of education.  Founded in 1922, it put up the country’s first Child Study Center, the first pre-elementary school or kindergarten, and the first Opportunity Class for exceptional children. In 1953, it became the seat of the Philippines-UNESCO National Community Training Center (PUNCTC) where scholars from all over the Philippines and the world came together to learn about the realities in the town’s interior barangays as a kind of benchmarking activity in the field of nutrition. In 1962, it also became the venue of the First National Institute in Physical Education and Recreation in the Philippines.

It is only expected that PSU has a long list of educators who were and are experts in their rarefied fields. Today, PSU-Bayambang is the site of a Food Innovation Center that was put up in cooperation with the Department of Science and Technology. FIC is a place where food research is being done to find alternative means of taking advantage of local farmers’ bumper harvests. In fact, upon the prodding of Mayor Quiambao, Manila-based One Document Corporation headed by Jorge Yulo signed a Memorandum of Agreement with PSU on December 19, 2017 to establish a partnership for this purpose.

From the foregoing, it can be gleaned that even though nothing else much seems to happen on the surface, Bayambang makes some quiet but deep impact. Bayambang Central School, the town's public elementary school, is reported by one Manila Times news item as Pangasinan's oldest, having been established in maybe at least 1915. This reflects the fact that Bayambang is relatively an ancient town side by side most other towns in the country, tracing its founding to April 5, 1614, when an outpost called Malunguey of Binalatongan parish (in the present San Carlos City) became a visita, indicating a degree of independence and thus a distinct identity as a governed locality.

Bayambang apparently is also a bastion of Catholic faith. The people's devotion to their patron, St. Vincent Ferrer, is no less than remarkable. One can say it is a town of San Vicente Ferrer devotees. In the old parish church's Prayer Room can be found an authenticated relic of the saint, a reputed miracle worker. In the third year of 'Paskuhan sa Bayambang,' the country's biggest animated Christmas display according to no less than its maker, the Rosario family of Cubao COD's giant Christmas display fame (circa 1970s), the winged saint from Valencia, Spain (he was actually a Dominican priest), is credited for saving a nearby house on fire and for sparing the church itself from wartime bombs dropped by Japanese forces. There are, of course, an entire host of similar stories around town, and it begs for a book compilation.

One curiosity is the Bubon nen San Vicente, an ancient well along nearby M.H. del Pilar St. whose water runoff, locals believe, has healing properties. In a coffeetable book on the St. Vincent Ferrer Parish Church by local historian and former PSU dean, Dr. Clarita D.G. Jimenez, Subol na Pananisia, a woman named Marcelina Malicdem of Brgy. Tanolong says that her parents, in 1928, stumbled into a wooden image of St. Vincent Ferrer floating on a river there, and the image has proven to be miraculous to her family since then.

Another interesting side note: One Spanish priest who served the parish in the early 1700s, Fr. Lorenzo Fernandez Cosgaya de la Concepcion, wrote the first-ever Pangasinan-Spanish dictionary here, and the original copy is now found in a museum in London, which according to historical accounts, Jose Rizal must have perused while on his European 'sojourn.'

Bayambang, it must be noted further, used to have a large territory, and so its history won't be complete without noting that this includes the former barrio of Bautista (now a neighboring town), where the lyrics of the national anthem were written by Jose Palma, and the former barrio of Camiling (now a town in Tarlac), the home of Rizal's muse, Leonor Rivera, and former President of the United Nations General Assembly, Carlos P. Romulo. It is only logical that Bayambang is a town where Rizal often visited via the old Ferrocarril de Manila-Dagupan or on a horseback (he was a "most wanted" man back then) to court the elusive 'yes' of the love of his life, whether she was staying in Camiling or in Dagupan.

Bayambang is the hometown of these other notable personalities: Atty. Geruncio Lacuesta, a former Manila mediaman who is considered today as “the father of Philippine cycling”; former University of the Philippines Vice-President for Public Affairs and now Commission on Higher Education Chairman, Dr. J. Prospero ‘Popoy’ E. de Vera, today a popular resource person on political matters and other topics in the trimedia; Sr. Mary John Mananzan, RGS, a world-renowned leader in religious, feminist, academic, and activist circles; and Christopher Q. Gozum, the director of Anacbanua, the first full-length film in the Pangasinan language which is an internationally acclaimed arthouse film about his native Pangasinan. Showbiz personalities Wendell Ramos and Donita Rose trace their lineage to the town’s Ramos clan. There are several other notables.

Cezar Quiambao's Bayambang is apparently a town where rabid patriots lived while breathing fervent Catholicism, and a rustic town where significant experimentation and pioneering feats are nonetheless attempted and made, creating silent ripples. In history's 20/20 hindsight, MCTQ is a logical and legitimate child of Bayambang.

 ***

Cezar’s journey from CEO to ‘Czar’

These contributions, however, hardly translated to satisfactory economic gains that trickled down to the grassroots. What CTQ left in the ‘70s was the same Bayambang he saw when he came back in the ’90s. Lack of political will appeared to be a stumbling block, but more than that was the institutional structures that blocked progress.

That’s why among his 4-point strategy when he ran for public office in 2016 was to eradicate poverty, the other four being to get rid of criminality, to dismantle political dynasty, and to combat corruption.

One of the things he discovered is that the government has a lot of existing programs against poverty, each facing the enemy head-on in its own way, on various fronts and at different levels of governance (barangay, municipal, provincial, regional, national, international). But many of these projects, he noticed, are similar in nature, that if only they were properly coordinated, would result in bigger and more effective but streamlined projects. Getting rid of duplication or redundancy will also save the precious few resources at government’s disposal. Proper coordination, he believes, will bring about benefits of convergence and synergy among all LGU departments, national agencies, other offices/units, and the private sector in its various incarnations (NGOs, COs, and POs).

In August 28, 2017, National Heroes’ Day, he boldly declared a Rebolusyon Laban sa Kahirapan in front of the Dr. Jose Rizal’s statue at the Municipal Plaza. He expressed hopes that by 2028, the number of 4Ps members would be down to 0% from the current membership of 6,228 households (as of December 2018). Incidentally, it was also the date Martin Luther King of American delivered his historic speech, “I Have a Dream.” If his critics – and there is a rabid band of them – thought that this was mere posturing, they got it wrong, for this would be the biggest revolution in town since Malong and Palaris.

True enough, not long after that, with the concurrence of the Sangguniang Bayan, he wrote an Executive Order reassigning the Municipal Administrator, Atty. Rodelynn Rajini A. Sagarino, as Municipal Administrator on Anti-Poverty Concerns. Atty. Sagarino, in a previous life, as the fashionable expression goes, happened to work with the National Anti-Poverty Commission (NAPC) in Malacañang. She was the perfect person for the job.

Atty. Sagarino, a former beauty titlist, and a young, eloquent leader with a passion to serve, lost no time in executing Mayor Quiambao’s marching order. On December 16, 2017, with the Mayor’s blessing and NAPC’s able direction, she organized an Anti-Poverty Summit, to consult the basic sectors of society: women, youth and students, senior citizens, persons with disabilities, children, farmers, fisher folks, cooperatives, victims of disasters and calamities, informal settlers, workers in the informal sector, Non-Government Organizations/Civil Society Organizations, formal labor/migrant workers, and business. And this soon led to the creation of the Bayambang Poverty Reduction Plan (BPRP) 2018-2028, which serves as the bible – or war plan – of LGU Bayambang in its fight against poverty. This ten-year plan, the BPRP, was drawn up in consonance with the two local government plans mandated by the Local Government Code of 1991 (the Comprehensive Land Use Plan or CLUP and the Comprehensive Development Plan or CDP), the national plan called Ambisyon Natin 2040, and the international Millennium Development Goals. As far as Quiambao knows, BPRP is the only one of its kind in the country.

From the Anti-Poverty Summit sprouted a number of other summits, each focused on one particular major sector, addressing that sector’s peculiar needs. There was the Farmers’ Summit, Youth Summit, Cooperative Summit, Negosyante Summit…

Sagarino’s job was no doubt herculean, so she had to organize her own team of “warriors,” and so was born the Bayambang Poverty Reduction Action Team. It functioned like a new LGU department, but it really is a coordinative body patterned after an existing special body called Local Poverty Reduction Action Team, which is a DILG-mandated body. With BPRAT, the fight became urgent.

In crafting BPRP, a technical consultant was hired, but it was the different department heads and staff themselves who labored hard to outline their own programs, projects, and activities within the given timeframe. The process was mentally exhausting, as the enemy proved to be a multi-headed monster with a complicated character. It spared nothing, affecting young and old alike, men and women, professionals and blue collar workers, and especially certain interest groups like solo parents, victims of calamities and PWDs. Soon, BPRP evolved to have five major thrusts as per the result of the multi-sectoral consultation: Agricultural Modernization, Socio-Cultural Protection and Development, Economic and Infrastructure Development, Environmental Protection and Resiliency, and Good Governance.

One crucial element in the fight is the work rendered by the MSWDO and its so-called LGU Links and the DSWD’s Regional Office I team from La Union who are based in Bayambang, including its Sustainable Livelihood Program (SLP) Project Development Officers and the Pantawid Pamilyang Pilipino Program (4Ps) team (called Municipal Links). This is because DSWD is the lead agency in the grassroots as far as the government’s antipoverty drive is concerned, particularly in the area of Socio-Cultural Development and Protection. As frontliners, they have the hard data and they are the ones working face-to-face with the major target in situ. Their obviously backbreaking work in the farthest sitios and barangays requires the cooperation of any office or individual touched by the long arm of the anti-poverty drive.

But government funds are limited and it is here where Mayor CTQ’s role is pivotal because he happens to be a long-time “philanthropreneur.” He puts to good use his old companies’ CSR funds in livelihood-driven causes – or as one writer puts it, “community capacity-building and human capital development” – and this includes college scholarships, alternative education, skills training, drug rehabilitation program, and other various forms of aid to indigent groups.

Quiambao’s work as municipal mayor and antipoverty czar did not escape the attention of outside observers. In 2018, Superbrands International invited him to accept his nomination to become one the year’s Most Outstanding Mayor Awardees. Other awards from various levels followed including his administration’s thrice-in-a-row conferment of DILG’s Seal of Good Local Governance, but the most significant, as far as poverty alleviation is concerned, has to be DSWD’s PANATA GAPAS Award, which recognized LGU-Bayambang’s role in microenterprise development among the poor of the municipality through the convergence efforts of BPRAT. Among the DSWD-initiated microenterprises he supported through his foundation include goat-raising, rag-making, hat-making, agricultural supplies store, sari-sari store, food cart vending, piggery, carabao milking, broiler chicken-raising, etc. This is on top of assistance his foundation provided to trainees in security guard service, food processing, computer systems servicing, basic electronics, reflexology, cosmetology, housekeeping, among others, as well as assistance to drug reformists.  

This have all been made possible, of course, with the cooperation of the Vice-Mayor and the Sangguniang Bayan, the Office of the Chief of Staff, Punong Barangays and Barangay Councils, Department of Agriculture (DA) (including the Provincial Agriculture Office, DA Regional Office I, Municipal Agriculture Office, Bureau of Fisheries and Aquatic Resources, Philippine Carabao Center, Philippine Crop Insurance Corp., Pangasinan Agricultural Training Institute, and Tarlac Agricultural University), Cooperative Development Authority, Department of Trade and Industry, Department of Education including Technical Education and Skills Development Authority (TESDA) and Alternative Learning System (ALS), Department of Science and Technology, and the religious sector.

With the GAPAS Award, Bayambang bested four other LGUs in the country with equally notable work, namely Iloilo and Nueva Ecija provinces, Ormoc City in Leyte, and the municipality of Real, Quezon.

With all his accomplishments in life, it was just an icing on the cake for Quiambao but constitutes enough encouragement to continue on with his vision of Bayambang as a “smart city” where no one is so poor that he or she does not have the capacity to rise from it.

Wednesday, October 2, 2019

Why there are hardly any bahay na bato left in Bayambang

Why are there hardly any bahay na bato left in Bayambang? Unlike other old towns, Bayambang does not have a profusion of the old Spanish-era houses that draw tourists from all over today. There are four most likely reasons, and the first is the most obvious one: the ravages of fire, flood, and typhoons, not to mention termites. The second is the need to keep up with the aesthetics en vogue at the time, at the same time with consideration to the prevailing economic realities (i.e., the price of materials and labor).

Another reason could be the accounts of juez de cuchillo or massacres that happened during the Palaris rebellion, wherein the houses of locals who didn't join the uprising were torched or that the houses of those who did received the same destructive fate.

A fourth, and historically confirmed, reason is World War II. According to the account of local historian and educator Dr. Clarita D.G. Jimenez: In the 1940s, "The Japanese atrocities left bitter memories among the Bayambangueños. Big buildings like the church, the schools and the big houses were the target of bombings as these were suspected to be the headquarters of the enemy. ... Many Bayambangueños joined the guerrilla forces who fought against the Japanese Imperial Army. Some of them were tortured, killed and forced to join the infamous Bataan Death March."

Aside from old family pictures of locals, archival photos from the National Historical Institute, resourcefully accessed and reproduced by Municipal Consultant on Museum, Culture and Arts Gloria D.V. Valenzuela, confirm that there were indeed such houses in town. Take these photos of the Sabangan and Dauz houses, which are both gone, sadly.



They were constructed in the American colonial period, but they were fine examples of the bahay na bato (at kahoy) Hispano-Filipino architectural style that bloomed during the Spanish colonial period. (Some call it Antillean, to be exact, to refer to the Antilles.) They featured most of the elements present in such a house, including its fixtures and furniture inside, from antesala to zaguan.

The Dauz House, the caption reads, was "built in 1933 and designed with tall, wide windows with sliding capiz shell panels." The Sabangan House, on the other hand, was also "built in 1933, and features a continuous balcony or gallery at the second floor of the house, cutwork in the eaves and an occasional acroteria in the roof."

It must be pointed out that the combination of American, Spanish, and indigenous architectural elements is uniquely Filipino, and this is what makes houses like these historically and architecturally significant. This is a little reminder that it was in the Philippines where, to quote historians, "the first instance of true globalization occurred," thanks to the galleon trade. It is where cultures from all the four corners of the world did not just clash or meet and match, but actually mixed and melded, resulting in the fusion of elements in our cultural markers with those of others. We can observe this consistently not just in Filipino architecture but practically in all facets of Filipino culture -- cuisine, wear, games, literature, music, dance, and so on.

It is only probably in the Philippines where various styles traditionally mix and match to suit an overall theme or mood: capiz windows that remind of Japanese paper windows, the expected ornate baroque details, and the Art Deco and Art Nouveau flourishes in the ensuing American decades... It is just like finding pineapple finials and fu dogs (Chinese lions/gargoyles) together in one notable church, the San Agustin Church in Intramuros, or baroque churches with a Borobudur-like (Indonesian) silhouette and Eastern symbols like sun faces (Paoay church), Churrigaresque detailing, solomonic columns and other neo-Mudejar touches, pagoda-like bell towers, and so on.

There is a pervasive halo-halo (as Gilda Cordero-Fernando puts it) sensibility (which others scoff at as "mongrel culture"), but it is one that is not totally thoughtless. The eclecticism, Fernando Nakpil Zialcita notes, is more careful than desultory cherry-picking. The resulting cultural chimera or, say, platypus, that is the Pinoy halo-halo culture, to the outsider, 'works' on some level of collective understanding that, in the long run, would garner the approval of people like Anthony Bourdain, sophisticated taste and all, at least on the culinary level.

In specific terms, what this means is that the Antillean house architecture was adjusted to suit the tropics, and this resulted in several elements of the bahay kubo being retained, thus distinguishing the bahay na bato at kahoy from the Spanish pueblo house and similar colonial residential architectures in the Antilles and the rest of Latin America. These ingenious adjustments are the following, as the Old Manila Nostalgia blogger observantly took pains to note:

- making the structure more earthquake-proof
- allowing more light into the house
- allowing more air to circulate
- shielding the house from the rain and heat of the sun
- raising the floor as a precaution against flooding

These adjustments were no doubt present in the original houses of Bayambang's oldest families.

References:

https://filipiniana101.blogspot.com/2014/03/list-parts-of-bahay-na-bato.html

Read the bold claim on the Philippines' place in the history of globalization by historians such as Irving in Colonial Counterpoint: Music in Early Modern Manila (Currents in Latin American and Iberian Music) by D. R. M. Irving (Oxford and New York: Oxford University Press, 2010)

Old Manila Nostalgia Facebook page: https://www.facebook.com/oldmanilanostalgia

Ancestral Houses in the Philippines Facebook page members Maria Cecilia Atienza Sunico, Chris Chan, Murvyn Callo, et al.

http://www.scribd.com/doc/28427065/Philippine-Spanish-Interior-Design

Bahay na Bato by Rodrigo D. Perez (2007)  http://www.librarylink.org.ph/featarticle.asp?articleid=110
These are reportedly the authoritative resources on he subject of bahay na bato (I haven't gotten a hold of them yet.)

Philippine Ancestral Houses (1810-1930) by Fernando Nakpil Zialcita and Martin I. Tinio, GCF Books (1980)

Arkitekturang Filipino: A History of Architecture and Urbanism in the Philippines by Gerard Lico, UP Press (2008)

Philippine Heritage Homes: A Guidebook by Jaime C. Laya, Cristina V. Turalba and Martin I. Tinio, Jr. (2014)