Dr. Estela Marie Elegado

 Dr. Estela Marie Elegado

Anesthesiologist/Medical Practitioner

Dr. Estela Marie Elegado began her academic journey at what was then Central Luzon Teachers' College or CLTC, now Pangasinan State University-Bayambang Campus, where she completed her elementary and secondary education. She earned her Bachelor of Science degree majoring in Biology from Far Eastern University in 1991, laying a strong foundation for her medical career.

Driven by a passion for healing, she pursued her Doctor of Medicine at Fatima College of Medicine in Valenzuela, enrolling in 1993 and graduating in 1999. She went on to serve as a General Practitioner for five years, gaining valuable clinical experience at Asian Hospital in Alabang, Biñan Doctors Hospital in Laguna, and a medical polyclinic in Muntinlupa.

Dr. Elegado later specialized in Anesthesiology, completing her residency training at Ospital ng Makati in 2017. During her residency, she distinguished herself as Chief Resident from 2016 to 2017 and subsequently served as a Junior Consultant at the same institution before embarking on her career as a freelance anesthesiologist.

In 2012, Dr. Elegado took her expertise overseas, joining The Royal Hospital in Muscat, Oman, as a Specialist in Anesthesiology under the Ministry of Health. She has since dedicated 14 years of service to the institution and remains an active member of the Oman Society of Anesthesia and Critical Care (OSACC).

Beyond her professional commitments, Dr. Elegado is deeply engaged in service to the Filipino community in Oman. She is a member of Filipino medical and health alliances and actively participates in monthly medical missions conducted through the Philippine Embassy, exemplifying her enduring dedication to both her profession and her fellow Filipinos abroad.

Simply "Jona" to her batchmates, Dr. Elegado is a mother of two grown-up boys and the youngest daughter of long-time PSU professors, Dr. Saranay Elegado and Dr. Azucena Llamido Finuliar Elegado.

PROF. BERNARDO C. JIMENEZ

Prof. Bernardo C. Jimenez

Sports Enthusiast and Sports Expert

Prof. Bernardo C. Jimenez has dedicated more than 30 years of his life as Sports Council Director of the municipality under the wings of different organizations. 

His significant contributions and service milestones were evident in his philosophy, ‘gratis et amore,’ or giving thanks by giving back. 

As an avid sports enthusiast and expert, he became an inspiration and encouragement to many young people. 

- He served as a Manager of Intramurals at Bayambang National High School, Coordinator of Provincial Athletic Meets, Municipal Sports Development Council Coordinator under different administrations, PSU-BC College Sports Director, and Executive Director of the Municipal Physical Fitness and Sports Development Council since 2016 up to 2024, among others. 

- As the Secretary of the Knights of Columbus in 1968, he focused on the conduct of sports programs for the youth. 

- He received a scholarship in Physical Education at the University of Philippines in 1967 to 1968, ROTC Advanced Course at Central Luzon State University in 1960, among others, attesting to his professional excellence. 

(To an undetermined number of batches of PSU-Bayambang alumni, Sir Jimenez taught CAT or Citizen's Army Training, CMT or Citizen's Military Training, or its equivalent term in successive years. - Resty S. Odon)

It is noteworthy that during his retirement at the compulsory age of 65, having served the government for 45 years, Mr. Jimenez left for the United States as an immigrant. He lived there for five years, receiving all benefits given by 'Uncle Sam.' He could have applied for U.S. citizenship in order to avail himself fully of benefits enjoyed by a US citizen, but being a patriotic Filipino, Mr. Jimenez chose to return home for good while still strong to serve his country, particularly his beloved hometown, Bayambang. 

He continued to serve and pursue his advocacy for sports with more enthusiasm and vigor despite his being already 82 years old. 

Truly, Prof. Bernardo C. Jimenez is an exemplar of the adage, “Service to humanity is the best work of life.” 

(Contributed write-up)

Minibio: Atty. Rodelynn Rajini Sagarino-Vidad

Atty. Rodelynn Rajini Sagarino-Vidad 

Beauty Queen, Lawyer, Municipal Administrator

Get to know our new Alumni Association President!

Atty. Rodelynn Rajini Sagarino-Vidad is currently a Municipal Administrator, and the first—and so far, the only—woman to hold this position in the history of the Local Government Unit of Bayambang.

Most often addressed in the LGU as Atty. Raj, she first came into the public eye as Ms. Bayambang, and later distinguished herself on the provincial stage as first runner-up in Limgas na Pangasinan.

She finished her pre-law at the UP National College of Public Administration and Governance in 2003, and finished law at the UP College of Law in 2013.

Before assuming her role as Municipal Administrator in 2016, she served in the Presidential Management Staff at Malacañang, and subsequently with the National Anti-Poverty Commission, gaining valuable experience in national governance and public service, particularly in poverty-alleviation.

With her as the alter ego of the Municipal Mayor, all major municipal documents pass through her office before reaching the Municipal Mayor's table. This ensures that all official transactions of the municipality are orderly, efficient, and timely—so that public services are delivered with professionalism and excellence.

As Executive Director of the Bayambang Poverty Reduction Action Team, she was instrumental in the implementation of then Municipal Mayor, Dr. Cezar T. Quiambao's comprehensive anti-poverty program in the town of Bayambang dubbed as 'Rebolusyon Laban sa Kahirapan' based on the blueprint she led crafting called 'Bayambang Poverty Reduction Action Plan 2018-2028.'

Speech on Pirpirawat

 

MNJQ’S MONDAY SPEECH

FLAG CEREMONY

February 9, 2026; 8:00AM; BBEC

 

To my loving husband, our SATOM, DR. CEZAR T. QUIAMBAO;

To Vice-Mayor IAN CAMILLE SABANGAN and the Sangguniang Bayan Members; 

To our Chief Executive Assistant, CARMELA SANTILLAN;

To our Municipal Administrator, ATTY.  RODELYNN RAJINI SAGARINO-VIDAD;

Our BPC President, DR. RAFAEL SAYGO;

 

To my beloved LGU Bayambang family, department and unit heads, partners from national agencies, at sa mga Bayambangueños na nanonood via Facebook live—magandang umaga po sa ating lahat!

Naimbag nga bigat kada kayo amin! Masantos ya kabwasan ed sikayon amin!

Unang-una nating itinataas ang ating mga puso sa Poong Maykapal. Panginoon, salamat sa biyayang ito ng panibagong umaga. Sa gitna ng aming mga tungkulin, kami ay dumadalangin: may we always be instruments of Your grace and will as we serve the people of Bayambang.

Muli, a happy and blessed Monday morning to everyone! Kumusta naman ang mga puso natin? Ilang tulog na lang, Valentine’s Day na! Niyaya na ba kayo ni crush ng dinner date? Kung single kayo, huwag mag-alala at huwag magmadali. Mas mabuti nang mag-antay ng 'High Quality' na pag-ibig kaysa mag-settle sa 'Substandard.' Tandaan, ang Bayambangueño, pang-World Class ang standards!

Kidding aside, seryosong usapin po ang pag-ibig pagdating sa ating bayan. Love is the soul of public service. Aanhin natin ang galing kung wala naman tayong malasakit? Without love, public service is just a routine—soulless and empty. Kapag mahal mo ang Bayambang, ang pagod ay nagiging lakas. Kapag mahal mo ang ating mga kababayan, ang bawat pirma at desisyon mo ay nagiging susi sa kanilang kinabukasan. Hindi tayo nagtatrabaho para sa sweldo lamang; nagtatrabaho tayo para sa bawat pangarap na ipinagkatiwala sa atin. We are not just employees; we are dream-builders. And this is how love transforms mere governance into a heartbeat of hope and a warm embrace for every citizen.

At ngayong taon, ang pag-ibig na iyan ang naging inspirasyon sa likod ng pinaka-aabangang selebrasyon sa bayan. We proudly launch Pista’y Baley 2026 with the theme: “Bayambang, say baley ya pirpirawat” o sa Tagalog, “Bayambang, ang Bayang Pinapangarap.”

Ano nga ba ang kahulugan nito? Dito sa Bayambang, we don't just dream; we deliver. We don't just imagine; we implement. Ang ating mga pangarap—mula sa masaganang agrikultura hanggang sa maunlad na ekonomiya—ay nadadama at nakikita. This theme is a testament that here in Bayambang, we turn our grandest visions into our people’s living reality. At ang ating disiplina at pagkakaisa ang susi upang ang bawat pangarap ng isang ordinaryong Bayambangueño ay maging katotohanan.

Sa pagdating ng ating Pista’y Baley ngayong taon, hindi lamang tayo maghahanda para sa isang pagdiriwang; tayo ay magtitipon upang patatagin ang ating pagkakaisa. Itatampok natin ang galing, ang ningning ng sining, at ang yaman ng ating kultura, dahil ang tagumpay ng bawat isa ay tagumpay ng buong Bayambang.

With this, I call upon your unwavering cooperation. Let us deliver an unforgettable and meaningful celebration para sa bawat pamilyang Bayambangueño. Let love be the wind beneath our wings as we soar toward our shared destiny. At huwag tayong mapagod mangarap para sa ating bayan, dahil ang 'Bayang Pinapangarap' ay abot-kamay na natin basta’t tayo ay nagkakaisa at nagmamahalan. 

Mabuhay ang bawat Bayambangueño! Mabuhay ang Bayang Pinapangarap! Maraming salamat po. Niñaaro ta kayo!

To God be all honor and Glory!

The Garita (Sari-Sari Store): A Quiet Nexus of Neighborhood Trade

 The Garita (Sari-Sari Store): A Quiet Nexus of Neighborhood Trade

In the towns and barrios of Pangasinan, the garita (sari-sari store) has long stood as a place of neighborhood trade. Modest in scale yet immense in meaning, it is a quiet witness to everyday life—an enduring fixture where memory, community, and survival gently converge.

Historically, the traditional sari-sari store emerged in Pangasinan during the early to mid-twentieth century, coinciding with the expansion of road networks and the gradual commercialization of agricultural communities. Typically constructed of wood and situated adjacent to family dwellings, these stores were strategically placed along main roads, poblacion streets, or near communal spaces such as schools, chapels, and markets. Their architectural form was utilitarian, featuring open counters, wooden shelves, and wide windows designed to facilitate easy access and visual interaction between the storekeeper and customers.

The old garita, like the one captured in the photograph, carries the unmistakable character of mid-twentieth-century provincial life. Its wooden façade, weathered by sun and rain, speaks of years spent standing faithfully by the roadside. Hand-painted advertisements for soft drinks and household goods adorn its walls, reflecting an era when commerce was simple, personal, and grounded in trust. Bottles of soda are neatly arranged behind the counter, their glass surfaces catching the light, promising small delights to children and weary passersby alike.

Typically a family business, every member has a hand in its operation, thus hard work, honesty, and devotion to kin are business prerequisites.

In Pangasinan, as in other provinces in the country, the sari-sari store has always been a social space. It is where neighbors pause to exchange news, where elders sit on wooden benches to recall stories of the past, and where children line up with a few centavos clutched tightly in their hands. Here, one learns the rhythm of community life: the familiar greeting, the friendly bargaining, the quiet understanding between the managlako (tindera or proprietor) and suki (repeat customer). Utang (debt) is recorded not merely in notebooks, but in relationships built over years of mutual respect.

According to Dr. Mauro Nepomuceno, who came from a family of manag-garita in Sta. Barbara town, the word used for "utang" or "credit" since the 1950s up to maybe the 1970s was "vale." The "vale," he noted, "often came with a promissory note, a piece of paper on which the items bought were written and the list was signed by the suki."

"The suki was usually a monthly salaried fellow or 'pensionado,' that is why they paid during "katapusan" or end of the month--with no interest at all."

The promissory note, he further noted, served as the document that the suki's representative had to "saka" to be able to procure the day's needs, thus the term "sakada," which evolved to mean to buy wholesale at the grocery store or supermarket for retail sale back at the garita or sari-sari store. 

This discreet arrangement rests upon the loyalty of the customer to his or her preferred garita in a given area.

"Speaking from experience," added Nepomuceno, "as our family owned a 'garita' in the early 1960s until we shifted to an agricultural supply store later, the 'vale' practice went on, so that our poultry, livestock and rice field supply store practically owned all the backyard endeavors in the town (ours was the only agricultural store in Santa Barbara for decades), our customers paying their "vales" when they sold their produce months later."

Trust, loyalty, and "palavra de honor" (word of honor) kept the garita going.

"No customer in debt was "matiwer" o "mairap a manbayar" (hard to "singil" or charge for the credit made)." 

"Wala ray suki mi ya abankrupt ta apeste ray piggery (hog cholera) o poultry (avian pest) da. Isakripisiyo dan ibayar so panpasaheron jeep da ed baing da anggano lugaran mo ran aga singilen, kanian wala'y bekta/panaon ya walay luluganan min bigla!" he shared. (We had customers who went bankrupt after their piggery and poultry was ruined by infestation. They sacrificed the jeepney they operated as transport business as payment, out of shame even if you were considerate with them, that is why we were able to have a four-wheel ride all of a sudden.)

More than convenience, the sari-sari store represents resilience. The family-owned and home-based business provides sustenance in times of scarcity and stability amid uncertainty. Through wars, floods, and economic changes, these small stores adapted—selling what was needed by residents for the day, i.e., in tingi (retail) proportions, when it was needed most. In rural Pangasinan, they bridged the distance between households and town centers, ensuring that daily necessities were always within reach.

Today, as modern establishments rise and lifestyles change, the traditional sari-sari store remains a symbol of rootedness. It reminds us of a time when life moved at a gentler pace, when commerce was personal, and when the heart of the community could be found in the simplest of places.

The sari-sari store is merely a small shop, but it is also a living tradition of local trade and economic culture—humble, enduring, and quietly essential. In its small window and wooden counter lies the story of a country people bound together by shared spaces, shared memories, and a deep sense of belonging.

***

Garita: The Traditional Sari-Sari Store of Pangasinan:

A Socio-Cultural and Economic Heritage of Provincial Life

The sari-sari store is a significant vernacular institution in the province of Pangasinan, representing a long-standing tradition of small-scale commerce deeply embedded in everyday community life. Though modest in structure and function, it holds considerable cultural value as a tangible expression of social interaction, economic resilience, and collective memory in rural and semi-urban settings.

Historically, the traditional sari-sari store emerged in Pangasinan during the early to mid-twentieth century, coinciding with the expansion of road networks and the gradual commercialization of agricultural communities. Typically constructed of wood and situated adjacent to family dwellings, these stores were strategically placed along main roads, poblacion streets, or near communal spaces such as schools, chapels, and markets. Their architectural form was utilitarian, featuring open counters, wooden shelves, and wide windows designed to facilitate easy access and visual interaction between the storekeeper and customers.

The photograph reflects the characteristic features of sari-sari stores of this period. Prominently displayed commercial signages—particularly those advertising bottled beverages—illustrate the early integration of global and national consumer products into local economies. Glass bottles arranged behind the counter, wooden benches outside the store, and the presence of customers of varying ages collectively demonstrate the store’s dual function as both a commercial and social space. Transactions were often informal and relational, with systems of credit (utang) operating on mutual trust and long-term familiarity rather than contractual obligation.

Beyond its economic role, the sari-sari store functioned as an important site of social exchange. It served as a venue where community members gathered to share news, discuss local affairs, and sustain interpersonal relationships. Children learned early lessons in responsibility and value through small purchases, while adults reinforced social cohesion through everyday encounters. In this sense, the sari-sari store contributed to the maintenance of social order and cultural continuity within Pangasinan communities.

The sari-sari store also reflects the adaptive strategies of households in response to changing socio-economic conditions. Often managed by women, it provided supplementary income while allowing owners to remain within the domestic sphere. Its ability to persist through periods of economic hardship, natural calamities, and shifting market structures underscores its role as a resilient micro-institution within the local economy.

In the contemporary context, while larger retail establishments and convenience stores have altered consumption patterns, the traditional sari-sari store remains a recognizable and meaningful presence in many parts of Pangasinan. It stands as a tangible reminder of community-based commerce and the values of trust, proximity, and social responsibility.

As a cultural heritage element, the sari-sari store may be classified as tangible movable and immovable heritage, as well as associated intangible heritage due to the practices, values, and social relationships it sustains. Its documentation and preservation are essential in understanding the historical development of Pangasinan communities and in safeguarding everyday cultural expressions that define local identity.

The Ermita (Barangay/Sitio/Purok Chapel): A Little House of Faith in the Heart of the Village

The Ermita (Barangay/Sitio/Purok Chapel): A Little House of Faith in the Heart of the Village

In the center of most barangays in Bayambang, Pangasinan, typically stands an ermita—a small chapel whose simplicity mirrors the humble yet steadfast faith of the community it serves.

Essentially a barangay chapel, an ermita is a religious structure that is a spiritual anchor woven into everyday life. Resembling a bungalow in form, the typical ermita rises to modest heights and has equally modest proportions. Though its architecture may appear domestic, its sacred purpose is unmistakably marked by the presence of crosses above the doorway and often depictions of the Way of the Cross along its sides, affirming its role as a dwelling place of prayer.

Since its construction in ___, this ermita in Brgy. Inirangan has stood as an enduring emblem of the community’s unwavering devotion.

The chapel stands on a lot donated by Mr. Simeon Bondoc. The original chapel, which was a lot smaller in size, was built under the leadership of Mrs. Marciana Mabanglo Bondoc. Later, her daughter Loretta Bondoc Santos led the solicitation campaign to fund the purchase of other needs such as chairs and statues.

A large St. Vincent statue was donated by Mrs. Virginia Terrado Quiambao, while the other statues were donated by the Santos family's friends and relatives. The roof was donated by former mayor Cezar T. Quiambao in 2016.

Through decades of social change, it has remained a constant reminder of how deeply the people of Inirangan value their faith, while keeping a devotion to their patron, San Vicente Ferrer, notably the same patron as the town's. Within its walls, generations have gathered to offer prayers, celebrate Mass, and honor their Lord and their patron saint. It is here that personal petitions mingle with collective thanksgiving, binding individual lives into a shared spiritual narrative.

This site of worship also functions as a communal space where faith and fellowship converge. Religious gatherings, though irregular, dependent on the availability of a priest, not only deepen spiritual commitment but also strengthen the bonds among residents. In moments of joy and sorrow alike, the ermita continues to nurture both belief and belonging, affirming its place as a living heritage of devotion and unity in the barangay.

To date, three former ermitas in Bayambang have since become sister parishes of their mother parish, the Santuario de San Vicente Ferrer. These are the erstwhile ermitas of Brgy. Wawa, Brgy. Sapang, and Brgy. Carungay.

Original mappers: BNHS students (original mapping form missing)
Informant/Photos: Jocelyn Santos Espejo

Bayambang, Dapat Alam Mo - Pangasinan Words and Expressions for Love

Bayambang, Dapat Alam Mo - Pangasinan Words and Expressions for Love

Bayambang, dapat alam mo na ang salitang love sa Pangasinan na aro ay dalawa ang pakahulugan, tulad ng salitang ibig sa Tagalog: love at friend.

Kaaro means friend, at inaro means love interest.

Bayambang, alam mo ba na marami tayong idiomatic expressions sa salitang Pangasinan pagdating sa aro, love, o pag-ibig?

Dumako muna tayo sa friendship:

Bali-bali'y aroan da (they have beautiful loving relationship) - they have a good relationship 

Malmalet ya kaaro (sturdy friend, matibay na kaibigan) - die-hard, trusted, or close friend

Singa nansuldungay pait da. (looks like their intestines are connected) - malapit na magkaibigan; bosom friend 

Pagdating naman sa love:

Abangles ya panangaro (spoiled love) - pagmamahal na di naipagtapat

Aroa’y pato (duck love) - away-bati; love-hate relationship

Aro'y bakes (monkey love) - salawahang puso

Agto nabitla'y agat (can’t pronounce 'ginger') - sobrang torpe 

Singa no aso'y San Roque (like St. Roch's dog) - palaging naghahabol

Singa no ra nagigilata. (Para silang nilalanggam.) - Ang sweet-sweet nila. 

Mayroon naman tayong at least apat na nakakatuwang idioms para sa malapit nang ikasal:

Makak-ka-bawang la. (The aroma of garlic is in the air.) 

Asingger tilan makailop na digo. (Malapit na tayong makahigop ng sabaw.)

Natabaan lamet so bibil. (Mamamantikaan na naman ang labi.)

Wala'y andukey ya lamisaan. (May mahabang hapag-kainan.)

Kayo, ano pa ba ang idioms na alam niyo patungkol sa love?

***

Samantala, ayon sa manunulang Pangasinense na si Santiago Villafania, mayroong pitong matalinghaga na salitang Pangasinan na ginagamit noon pagdating sa pag-ibig:

1. aro (love, admiration, attraction; also used to mean "friend") 

2. pabli (dear; pinabli, beloved; pablien, give due respect)

3. piaet (ambition, wish, desire, hope) 

4. gunaet (dream, illusion, vision) 

5. tindek (aspiration) 

6. pilalek (ambition, wish, desire) 

7. tamitam (desire, urge, hope) 

 

Ang mga ito ay sumasalamin lamang sa kung gaano kayaman ng ating sariling wikang Pangasinan, at kung gaano kalalim at kalawak umibig at magmahal ang mga Pangasinense.

Ang lahat ng ito, Bayambang, ay dapat alam mo!