MUNICIPALITY OF CATANAUAN, QUEZON, Historical Data of Part 2
PART II
[p. 6]
On March 16, 1944, the Japanese soldiers left Catanauan and went to Macalelon together with the Philippine Constabulary and some families who lost their homes and properties. Some families evacuated to Sta. Cruz, General Luna, and Lucena.
On March 17, 1944, the town was uninhabited except for a few people whose homes were not ruined.
On March 19, 1944, the Japanese soldiers and Philippine Constabulary returned to Catanauan and established a war zone. On arriving at "Kangsiblag," the soldiers threw trench mortar at the town center, which amazed the people. The people hid in the foxholes. Finally, the Japanese called all the natives into the church. Twenty-one civilians were suspected as guerrillas. Of the twenty-one suspects, two were set free, Francisco Mercado and Mang Epi. The other nineteen suspects were exposed under the blazing heat of the sun for two days without food and water. Many of them were peaceful civilians. On March 20, 1944, the last hour came and the suspected men were tied one after the other, walking restlessly in a single file. They were brought outside the town and bayoneted. Some of those killed were: Pantaleon de la Rosa, Santiago de la Rosa, Antonio Abella, Fortunato Jocson, Jose Dumayas, Lorenzo de Luna, Mariano Ruby, Modesto Amabilis, Serapio Ramos, Esteban Cabangon, Lorenzo Cabangon, Vidal Cabangon, Venancio Catan, and Mr. Samento.
In April, more Japanese soldiers and Filipinos arrived. In May, Japanese soldiers departed with the exception of the Philippine Constabulary, who were destined [assigned; the word "destined" was probably a direct translation of the Spanish/Tagalog "destino"] to restore peace and order. The town had but few civilians due to the scarcity of food. People could transact business from here to Lucena without fear. The weaving and fishing industries were at full swing, although the people could not go
[p. 7]
On June the first, 1944, the remaining inhabitants cultivated and fenced their own lots, planted root crops and corn to save themselves from famine.
On June 15, 1944, Vallejo and his squad appeared with a horse in the schoolyard and sent a letter from Lieutenant Talavera to Lieutenant Borromeo [asking] for a peace treaty. The latter than obeyed at his inquiry with the two men as his guards. But men held a combat, but in spite of the skill of Borromeo, he fell down half-dead, yet he was able to return to the Keibitai [probably Kempeitai] with nine shots in his body. Vallejo, on the other hand, returned to his hideout, too.
On June 19, 1944, Lieutenant Borromeo left the town for the treatment of his wounds. Sergeant Retas took his place. From July 3 to 5, many P.C. soldiers came to Catanauan.
On July 13, 1944, Talavera and his men entered the town for a lasting peace treaty. Three town personnel appeared, and Corporal Berdager followed. The townspeople shouted for joy at the peace arrangement.
On July 16, 1944, the P.C. soldiers went to Pitogo. There was no more headquarters in the town.
July and August - Administration of Mayor Cordero. The Japanese soldiers came, but two of them were shot by Vallejo in the lighthouse. People again fled to the barrios for safety.
On September 20, 1944, the Japanese steamships anchored at the pier. They landed ashore and gathered all the root crops they could find and brought [these] to the boat.
From September 22 to 27, 1944, the guerrillas came to town frequently. On September 29, 1944, the Japanese soldiers landed again and gathered staple foods like plants, pigs, and chickens.
[p. 8]
From September 30 to October 4, 1944, the Japanese soldiers landed in town. They hunted pigs, gathered root crops, and destroyed the household belongings of the natives.
From January to February 1945, the Americans liberated the Philippines.
Measures and accomplishments toward rehabilitation and reconstruction following World War II. The government, with material and financial aid from the United States, was able to repair the damages of war. The fields were put back into cultivation, factories were rebuilt, and banks were reopened. The government distributed clothing, food, and drugs to the people. Schools were reconstructed and teachers were employed even in distant barrios just to restore the condition of peace in the localities. Old nipa houses and ruined buildings that were destroyed were put up and were made of durable materials. Wells were dug and streets were improved for the health and welfare of the citizens.
PART TWO - FOLKWAYS
Traditions, customs, and practices in domestic and social life — birth, baptism, courtship, marriage, death, burial, visits, festivals, punishments, etc.
1. Death and Mourning - Customs and burial. They embalmed the corpse using certain herbs and perfumes, and placed the dead in a hardwood coffin. When the dead was buried, his clothes, belongings, and money were included. The funeral was held with much weeping and sorrow. The bereaved family should mourn by wearing white clothes and abstaining from eating meats and drinking wine.
2. Festivals - They held their feast once a year, that is, on December eighth. Each person in every house prepares his best clothes and money to be used during the holiday. Entertainments like
[p. 9]
3. Marriage customs - It was practiced generally to marry an individual of the same [social] rank. The arrangement of marriage was done usually by the employment of an influential go-between, who transacted the business with the parents or relatives of the girl.
4. Life after death - There was [and still is] a common belief in the existence of life after death, that is, the immortality of the soul. We also believed in the principle of retribution or the punishment of the wicked and reward for the good. The wicked, they believed, went to hell, and the good to heaven.
5. Other customs and practices - Sons and daughters continue to obey their parents even if they are already married. Natives do not utter or say the names of the dead. We pass the child over the grave of its parent during burial.
Superstition and Superstitious Beliefs:
The foretold their good or bad fortune by interpreting the flights and songs of birds and examining the entrails of slaughtered pigs and chickens. They also practiced palmistry.
The squeaking of rats is a bad sign.
A woman who is conceiving should not stay under a tree bearing fruits, otherwise it will not bear fruit any longer.
The best time to plant coconut is when the moon is round and big. The trees planted will then bear big nuts.
Cicadas chirping gayly the whole day is a sign of good harvest.
The howling of a dog at night is a sign that a relative of you will die.
When a hen cackles at midnight, it shows that a young woman is conceiving.
[p. 10]
When a pregnant woman cuts her hair, she will give birth to a hairless baby.
When a young woman has spots on her fingernails, that shows that she is not a constant lover.
A comet that flashes in the sky foretells pestilence, famine, or war will come to pass.
When a cat rubs its face, it will rain.
When a girl sings in front of a cooking stove, she will marry a widower. The singing of a lizard is a good sign. Singing on the way [to a place] is a bad omen. Lighting one lamp from another lamp is a sign that members of that family will always be in disorder and confusion. One wishes to go ahead of the others.
One must not point at a budding fruiting tree or the fruits will not develop.
The natives believe that when an owl or "botbot"or "kikik" breaks the stillness of the night with its cry ov "cohaw," "cohaw," some aswang or other alleged being is out on the street. The "aswang" is a person who, because of an ailment or sickness, assumes the form of dogs, pigs, and others.
We also believe in "papaya" or a method of inflicting grave injuries to a person, usually your enemy. The injuries are usually in the form of a swollen belly. It is also our practice to close the house when the corpse is brought out for burial. We also believe in the "anting-anting" or amulet. The people believe in sorcerers, charms, the aswang, tianak, sigbinian, mangkukulam, manggagaway, magtatanggal, and gayuma (magic charm).
[p. 11]
Other superstitions and superstitious beliefs:
During the conceiving period, don't eat twin bananas. During pregnancy, a father is not allowed to dig holes and nail things. Referring to oracles and fortune tellers for possible the faith [fate] or luck of prospective couples is another. The avoidance of marriage of brothers and sisters in the same year [is practiced]. Taking into account the phase of the moon for the date of the marriage. The belief that thirteen in a group will result into the death of one. Making toy courses during play and games is dangerous. Avoid traveling on Tuesdays, Fridays, and the thirteenth day of the month. Seeing snakes on the way is a sign of good luck. Con't have your haircut or shave before going to the cockpit or gambling dens. Never sweep the floor at night. "Suhi" can easily cure "bikig," "buga,""bulong," or "haplas." "Oracion" has healing powers. The first drop of rain in May gives medicinal value.
Superstition in agriculture: Practicing of "igba." Avoid the opening of the mouth when planting corn. Flowers of petals showered on Palm Sunday mixed with palay for the abundance of harvests. To place the pendulum of church bells, stolen during Good Friday, in fish corrals for abundance in catch. Bamboo joints where snakes lay eggs are placed in fish corrals.
Popular songs, games, and amusement: The musical instruments [used] are the kudyapi, accordion, ukelele, bansic, guitar, banjo, banduria, tagumpay, kundiman, kalintang, selendro, harpa, and gangsa.
Songs - Pamolinawin, Madaling-Araw, Dalagang Filipina, Pinagtipanwari: this song is usually sung as a birthday greeting. With a group of friends, this greeting is sung beyond the knowledge of the one having the birthday. It is usually accompanied by a guitar. After the song, a short program is done. Then, refreshments follow.
Pasion: Just after the traditional custom as "Ash
[p. 12]
Tulong Na, Bunso Ko: This is sung by the Batangueños from San Pablo as their lullaby. Babies hearing the melody usually feel asleep at once.
Dalit of Novenas and Saints: Dalit is reported daily within the days of the Novena. With a group of women usually in line formation, they sing the Dalit in front of a small altar. After the Dalit, prayers are offered. All those present are included. Sometimes, if the Dalit where the family is performed is well-to-do, they offer refreshments. Dalit is usually done from one house to another until the days of the Novena are finished.
Dances: There is the Kumintang, Kukoy, Balsi, Rigodon, Abaruray, Lulay, Balitaw, Mahinhin, Dandansoy, Arewana, Salampati, Sutis, Alajota, etc.
In Kukoy, a group of people gather in a circle or even in a line. A lady, with her partner, holds a glass of tuba and dances through the tune of Kukoy. At times, she places the glass of her head or on her arm placed vertically on her body to avoid falling, and dances with speed. The audience then shouts in laughter. After a few minutes, the dancing pair will bow to another pair in the group with whom she wishes to participate. The latter pair then heartily accepts the glass and does the same. This is accomplished with the clapping of the hands. If tuba is not available in this enjoyment, a hat will do.
[p. 13]
In Balsi: This is danced by the old folks.
Games: The different games are Tibig, Sipa, Sitio, Sungka, Siklot, Prindahan, Dama, Bao, Luksong Lubid, Habulang Bilog, and Embinhin.
Sipa: This is usually played by eight to twelve players. The ball is made of rattan, about five inches in diameter. The rattan is woven in such a way that there are holes.
Dama: This is played by young and old folks during their leisure hours. As a natural framework for dama, a plain board will do, or sometimes on the ground. There are also "pions" used by the players. The "pion" of the player is different from the other so that they could easily be distinguished.
Bao: This is played by the children using coconut shells as bao. Each player has one shell, oftentimes without eyes.
Luksong Lubid: This game is played by using a rope about three meters being tossed in a circular motion. Other players jump inside. Two players hold the rope about. When a jumper is touched, then he or she will take hold of the rope for the rest to jump.
Habulang Bilog: With an imaginary circle on the ground, players, with no limit in numbers, stay inside the circle. One will be the one to run just on or outside the circle, trying to touch any of the players inside. The one touched will take the place of the latter.
Embinhin: With a group of boys, one group will hide and the other will search. As a sign that the latter is already found, they will in turn search.
[p. 14]
| Puzzles and Riddles | Answer |
|
1. With head, without stomach, with neck, without waist.
May ulo, walang tiyan, may liig, walang baywang.
|
Bottle Bote |
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2. Happy in the heat, in the cold it is withered.
Sa init ay sumasaya, sa lamig ay nalalanta.
|
Acacia Acacia |
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3. Only one was taken, but two were left.
Iisa na, kinuha pa, ang natira ay dalawa.
|
Clams Tapalang |
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4. Bone and skin, but it flies.
Buto't balat, nguni't lumilipad
|
Kite Bulador |
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5, Run there, run here, cannot leave the place where it stands.
Takbo roon, takbo rito, hindi makaalis sa tayong ito.
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Cradle Duyan or Aluyan |
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6. Flying when it left, dragging the body when it arrived.
Nang umalis ay lumilipad, nang dumating ay umuusad.
|
Rain Ulan |
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7. There it is, there it is, you don't see it.
Hayan na, hayan na, di mo pa nakikita.
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Wind Hangin |
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8. With neck, body and mouth, but with no feet and no hands.
May liig, katawan at bibig, nguni't walang paa at kamay.
|
Bottle Bote |
|
9. I pull the rattan, the mountain becomes dark.
Hinila ko ang yantok, nagdilim ang bundok.
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Light Ilaw |
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10. The house of the carpenter has only one post.
Bahay ng alwagi, iisa ang haligi.
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Dove' house Bahay ng kalapati |
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11. Deep when decreased, shallow when increased.
Malalim kung bawasan, Mababaw kung dagdagan.
|
Jar Galong |
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