273rd blog … ancient

Elita says … still one of my all time fave pix – curious issey, diego so happy to be a kuya, mamu surrounded by her apo’s and me proudly holding my beautiful pamankin SOPHIA  Happy happy birthday Sophia! Ate, please give our love to the birthday girl

parasa pinga says … a lighter can light your “smoke”, but when it fails, it may just spark the eagerness to rid oneself of the choke in the throat …

mountain climbing is greatest when on top praying the raps and chanting the songs of gods!… spelanking is taming the unknown from setting till dawn, and even in highnoon!

sa pangalang pilipinas daw galing ang baybaying “pi” na nakatatak sa pera hahaha!

talagang mababaw ang isip ng mga tao, pati ang salitang tagalog na “nganga” hahanapan din nila ng ibang simula, kaya pabagu-bago ang pagkatanga ng mga timawa!

 Photo: ... not a care in the world :) gimme some of that please!

Constitutions are meant to be depositories of basic freedom of all human beings. The most coveted and endeared is the freedom of thoughts commonly elucidated by the press and speech.

I have decided to deal on this as I read an article entitled “SOME PROMINENT FAMILIES OF PASIG AND THEIR INTERRELATIONS DURING THE SPANISH TIMES” written by a noted historian named santiago.

Local writers are prolific in their writings on unique heritage of other people by anchoring on calculated inferences just what true lovers of history normally do.

Relevant excerpts, which to my mind may falsely enrich the perception and search for a true tagalog identity, are shown below:

“… in their effort to divide and rule the filipinos, the spaniards classified them into two main groups in major towns like Pasig: the gremio de naturales (natives) and the gremio de mestizos (chinese mestizos). The latter group was established in 1741 with a separate set of officials and they were taxed twice more than the natives.” …..

mestizos should not really mean “chinese” only, as its literal meaning is actually “mixed race”.   A mestizo is a mixture of spanish, mexican, american or other races like visayans and muslims, on one side and the tagalog on the other side.

“However, the two groups continued to intermarry with each other without regard for the artificial classification, which was based exclusively on the direct male line ignoring the maternal line completely.” …

“In 1894, colonialists caught on the reality, albeit belatedly, and the two groups were united again under one mayor. Two years, later, the revolution broke out.” …..

“THE PINGAS OF MAYBUNGA” …..

“Another family, which preserved its pre-hispanic surname as well as its landholdings, was the Pingas of Maybunga.”

( … the name or word “Pingas” as quoted above was written in the said article by the author  intentionally with covert intention.  However, a writer who is true to his words must always be extremely careful in writing names, especially when his article is supposed to have historical significance.)

“Pinga is the old tagalog word for ‘warrior’ which was  a people trained for troubles.  Their common ancestor was Don Gabriel Pinga who had four children: Enrique, Mathias, Magdalena and Juan who was the only one who changed his surname to Marcelo.” …

(… without the writer’s knowledge,  Pinga was truly a warrior with archaic  meaning  exactly as “maginoong mandirigma” or noble warrior of the ancient past, not an ordinary warrior who dispels troubles and dismays …..

… Pinga was ” maginoong diwa, isip o kamalayan ng mga katutubo sa katagalugan” in the truest sense.

…  the youngest, Juan changed his surname from Pinga to Marcelo as he stated above, right after the “payatas ng mga maginoo” or noble promise of the nobles, was proclaimed, and yet, the fact that Marcelo is the matrilineal ancestor of a philippine president was never mentioned …

….. also unheard of is the matriarchal root of the person who organized the boy scouts of the philippines, who became a president of the united nations general assembly, and adviser to several presidents of the philippines in his lifetime …

…. yet, there is no denying that the name became known as pigna to the europeans and penya to philippine history due basically to difficulty in hearing and translation and the absence of knowledge of a genuine tagalog heritage …

… the fact is, Pinga is a marriage of letters  Pi and Nga  from an ancient alphabet known as “tagalog baybayin” which became the name of the a tagalog tribe the island of luzon that produced offsprings and descendants whose name was Pinga since then and shall continue forever inspite of continuous denials and improper learnings.

… Pinga is the culmination of the union of dayang Pi ang haring nga of an unwritten past of the katagalugan)

“The saintly Magdalena, a childless widow donated to the archdiocese of Manila, two of its biggest capellanias (perpetual trust funds’)  for the support of the priest and local parish.” that was the beginning of a sublime promise of the tagalog noblemen o “payatas” …..

…   “capellanias” or chaplaincy is a contribution of the tagalog noble family in donation and pious foundations  that established  a structure of mutual support and solidarity at the advantage of the roman catholic church while trying to ensure the welfare of the donor-owners of the lands and wealth, and in this case the Pinga family.

… given that most pious manifestations had an economic substrate and, on the other hand, every faithful accounted the indulgences obtained, some historians have coined the term “spiritual economy”,  a very gullible proposal that the activities for the soul constituted an investment for a better position in the afterlife.

… the chaplaincy is now linked to religious denominations, christian, muslim, mormons etc.   Christian dogmas are subdivided into different sects such as  Catholics, Protestants, Jehovah’s Witnesses, etc., with supposed primary function is to assist the needy spiritually and physically, but definitely not the personal enrichment and wealth of the church.

“Many of the Pinga descendants were elected as gobernadorcillos of Pasig.  Don Victor Sanchez y Marcelo, great-great grandson of Gabriel Pinga, was the oldest member of the municipal council of 1902, and whose ancesters were the leaders of the forgotten kingdom in katagalugan which i termed as “kaharian ng mabunga.” …

“His nephew, Paterno, was also a member of the august body. His sister, Dona Paulina Sanchez, married their cousin, Don Juan Pinga, known as ‘Juan Bubuli’ because of his extensive landholdings.” …..

“To his ‘soul’ he bequeathed a rice land the harvest of which is applied every year till the end of time for a Requiem Mass and ‘padasal’ on his birthday, June 24.” …

“His only child, Dona Conception Pinga, married Don Engracio Santiago, another councilor in 1902. When Dona Concepcion died, he married her cousin, Maria Sanchez.” …

Aside from the above names, the others as mentioned in the said article were  “cabrera, tech, siangco, jabson, santana, damian, and the gomez” which were also given prominence.

Other natives who can easily be discerned as authentic in origin but not mentioned were “salonga, masanga, datingginoo, masangkay, sumulong” to name only a few, due to the word ‘some’ with which the writer prepositioned the  article.

Nevertheless, distinction was given to ‘dumandan’ having a maginoo root,  and  “pingas” was afforded a token credibility by using “warrior” as its meaning  in misspelled form which would elicit a completely different  meaning to the uneducated and unconcerned, like originating from another kingdom or lalawigan that was “kalilaya”.

Not withstanding the change in the spelling to “pingas”, the same would definitely or simply reduce essence of the name to a joke just because of the wrong spelling.

Pinga to the ancient was “diwa”, malay, isip o kamulatan”, and was more aged than the pure spirit of “lamba”.

The name was known to our ancestors farther than the equally decent past of the few tagalog maginoos, one of whom was supposedly “maria wanay”, chronicled as “marlawanay” to whom the “datus, rahas, lakans and sultans” that originated from the west and south of the island of gold or luzon, giving due respect at the bay of maynila “lawa ng maynila”  and lake of  baye or “lawang babaye”,  known today as laguna lake, during the glorious times of the twin rivers “ilog pasig at ilog wawa”.

Of these nobles, the most forgotten was Pinga who possessed a cryptic archaic name synonymous to “mandirigma” whose real meaning was quite different from that of a common warrior before and during foreign domination or era of damnation.

As a dignified warrior, the name was “maginoo” to the natives who fought against the hindu, visayans, muslim, chinese, europeans and other invaders of the tagalog lands or “pulo ng ginto”.

The name also figured heroically in other far away corners of the globe where it went as a tribe of “conquistadores”of sort or mercenaries for foreign forces upon invitation of the spanish, french and dutch crowns and other european kingdoms in 1500’s and even earlier.

Heirs of the virtue of this unique ancestry of true tagalog origin was Don Gregorio Pinga of the Katipunan, the “maginoong mandirigma” who was incarcerated at bilibid viejo for his deep principles and beliefs in the “republika ng katagalugan” to which Bonifacio, Ladislaw Diwa and Jacinto adhered.

In his fragile olden age and inspite of genuine nobility in blood, he was captured by the mestizos and native cohorts who left this patriot of a man, hoping him to die alone in his lonely cell.

All he did during his captivity was to cry out in despair his unending love for sovereignity and dignity of the native tagalog lands throughout his life.

Even the natives or  “katutubo” themselves never knew what happened to him as the dominant foreigners and conniving traitors closed his book with torn pages in popular history. He was the very first to reveal the “divide and rule” tactic of the spaniards who sponsored the formation of the “gremios”.

Later in his life, appeared and became on of the “gobernardorcillos” of the old town of Pasig.

He was the original “tata ng bilibid” not because of the ferocity of his crimes but due to the respect and recognition given to him by his fellow inmates under his advocacies for a “tagalog republic”.

The Magdiwang of the Katipunan eventually died for the said cause, and later, two more intense believers followed in their deathbed in the persons of Licerio Geronimo, Macario Sacay and Mariano Alvarez, who were all maginoo descendants.

Human beings, not only the tagalogs, who have very short memories of their past, are exemplified by certain families and clans which tend to be manipulatively domineering in writing stories of places and people.

It could be the trademark of their bloodlines whose heritage can be traced to their ancestries such as the antiquated buddhists shrivijayas and hindu madjapahit from whom the people south of luzon  trace their blood of origin most probably.

They would even forget that “sire” in old English was “lord or knight” equivalent to our “maginoo”. They would insist that “datu, raha, and  oripun” were the originals in the tagalog lands, instead of our “gat and dayang”.

They would not comprehend that “ginoo” in “aba ginoong maria” of a prayer was a title given to a genderless nobility, as in the case of “ginoo maria wanay”, far from the meaning of visayan “oripun” or “ayuey” who were slaves in the south with the totally given “bug-os” at the tail end of succession.

To the contrary, “katulong o kasambahay” were not slaves in the ancient tagalog society.

Pinga was pronounced not as “maragsa, malumi o mabilis” which actually impurified the meaning of the word. Pinga is pronounced in “malumay” manner of speech.

It was “spirit” to true tagalog, transcending to “maginoo” which later became popular as noble warriors or “maginoong mandirigma” during the past ancient wars in our lands.

It was honored during the times of Italian priest Odorico and muslim Ibn Batuta, and other early invaders, and was highly esteemed by the olds of “dayang kalangitan, gat lontok, gat timog” and the rest of of the forgotten leaders of the old barangays. It was even earlier than the existence of “mga sulat sa tanso” of the 9th century.

Pinga was not and will never be “peeng-ga” of the american, europeans, african and other asians, whose phallic meaning was actually a bastardization of the english word “finger”.

When the earliest colonizers came to the tagalog lands, they found the natives giving due homage and respect to Pinga as maginoo. These foreigners could not even pronounce “pinga” correctly due to their inability to adapt the tagalog twang and enunciation of “nga”.

They would not even know how to pronounce or read the “baybaying tagalog”, being dependent only on the translation of their visayan or mexican companions in those time who were never conscious nor expert on the tasks assigned to them by their masters.

Now, anyone can consider Pinga as a “broken spirit” hiding in the mixtures of bloodlines and names.

A wise old man once said that “a noble spirit never dies, and a true Pinga shall linger on just like the hidden “lamba” that the world was never conscious of.

Only a very few people ever regarded a gem in our history when princess urduja reigned over the cordillerans in “pinga” as treasured in the books of the ancient but learned ibalois.

Instead, they likened the name to the chinese who assumed a tagalog identity and changed their names to “pinga or penga”, and thus, further aggravated the difficulty in tracing the origin of the name.

Actually, Pinga is just like the “lamba”, a blessed bounty of the tree of life, natured by our local nobility during the archived days of “kahariang mabunga”, hidden from the fuming fire of the “lambanog”.

Lamba is not a wine but a pure spirit, free of water and heat, and definitely not the common oil sans credits to it true name.

It is more supreme than the coffee drink of the nobility who processed the best of beans taken by “musang or alamid” for their own food and nourishment and then spitted them out of their mouths to the wilderness of the mountain forests to be gathered by the native “timawas”.

The true origin of the coffee of our noblemen was also bastardized by endorsement of a chinese descendant in her television program that the said coffee beans were actually excreted out from the anus of monkeys in the wild and gathered by growers to make such exquisite coffee drink.

That was the time of the noble clan of Pinga who lived in a haven of a place from Pamitinan and Binikayan of the “Amang Bundok” down to the “bitukang manok”, with the “ilog wawa at ilog pasig piercing the heart of the tagalog domain, as far as the big lagoon in the east and a lake at the western end, which the natives called as “kambal na lawa at ilog”.

Today maps can show them to be a part of Quezon City, San Mateo, Rodriguez, Marikina, San Juan, Mandaluyong, Cainta, Taytay and Pasig, to the other sides of Bulakan, Quezon, Rizal, Nueva Ecija, Laguna and as far as the bicol region.

That place was “mabunga”, home of “taga-ilog” and a kingdom of the “maginoo”, mandirigma, timawa at iba pang mga katutubo”.

Another thing, that christian prayer for virgin mary was actually and secretly giving prominence to the noble ancestors who were being shelved forever in oblivion by the very same people who were endowed by the fortunes of their sacred lands.

More remembered were the descendants of the visayan datu, oripun and mestizos who were fortunate in their settlement along the bay of maynilad as “dayuhan” from ‘tawid-dagat” and became landowners in their self-given rights.

Even the birth of new communities, after Tundo and Pasig came into being as “pueblos” did not bring back the lost memories and prestige of “mabunga” as the natives or “naturales” failed in their fervent wish that Magdalena, a saintly lady of maginoo roots be honored somehow.

Instead, the dominant church and state persisted in their insolence of making captain berenguer de marquina, lord of the hacienda, to be the appropriate one.

The natives were despised by the gremio de mestizos’ disregard of their inherent claim to history.

Adding insult to injury, they even fed the residents with myths of a name like “marikit-na” or “maria quina” to confuse and mess up the minds of future researchers of truth.

Marikina, which was originally a large part of the forgotten “mabunga” that became a part of Pasig encomienda as established by the spaniards.

Eventually with the help of its first haciendero tonio de marquina, and ancestors of  meztiso tuason, dela paz and delos santos being the first settlers of the planation allowed by our natives born out the name Marquina and later on became Marikina.

Another tagalog word, which was just as old if not older, was “wawa”, a mystic river in the heart of mabunga.

Literal “cries with tears” was changed by foreigners to San Mateo and then Marikina. Ilog Wawa was the eden of a place for the tagalogs, just like all rivers in the katagalugan.

This water passage was the twin river of ilog pasig, old but romantic, which connected manila bay and laguna lake.

“Paz sigue mi” or Igme shouting “Paz save me” while supposedly drowning was a concoction of the hallucinating minds of writers. Pasig was a tagalog archaic word similar to malay or hindu sanskrit which simply meant presumably as “tubigan” or river basin, while “bagong ilog” was a clearly a “new river”.

Any enterprising individual can assert that “bagong ilog” could not had existed during the very first decades of the colonial period and was in fact a small water vein trying to connect the twin rivers of wawa and pasig, or a swamp in between the two.

The british soldiers actually walked and ran on that shallow waters in pursuit of the spanish soldiers and their supporters who were wounded or killed in the historical battle of mabunga, in a much later dates.

This point in time was when the natives of luzon heralded the prominence of their maginoo magdalena who sheltered and cared for the wounded and sick regardless of their allegiances and faith.

Those were the times of “toreng garing, bahay na ginto, kaban ng tipan” and the dying days of the “pasasalamat”, the highest show gratitude of the “timawa at mandirigma” to the nobility who offered the harvest of their lands to be brought by “bangka, kariton at kalesa” to the existing road or “daang kalabaw” all over mabunga.

All these gifts without costs were lined up on long bamboo tables or “dulang na kawayan” where all classes of people or “mamamayan” especially the sick and the needy would partake and feast upon in celebration with the families of the maginoo.

This unique action on heritage would later on be transformed into “tributo” or “buwis” of our native citizens to foreign dominance. These feasts were trivialized later on as “fiestas” for christian saints, away from the anitos of our native inhabitants branded as pagans.

All foreign visitors or “dayuhan” to our island particularly from overseas or “ibayong dagat” became synonymous to “banyaga” who were descendants of “datus, rahas, sultans, and lakans” or followers of hindu muslim, visayan and chinese traditions.

They gradually became one with the tagalogs, ilocanos, bicolanos, including the warays who were mortal enemies to the sugbuhanons.

All the natives who traditionally called themselves as citizens of “malaya” would later on be minimalized as common “subjects of the crown of spain” or mere residents of islas de san lazarus or islas de filipinas , chaining the original names of our people and places as freaks of history.

Or, who would even remember that turtle or “pagong” was originaly “kala” to the ancient tagalog? The hitherto transformation of a very simple tagalog past and its inherent character were accelerated by modernization, and that process is still going on.

The destruction of pure tagalog faith and beliefs in man and nature or “tawo at kalikasan” could be ended by the supreme command of the great god who was “dakilang lumalang o panginoong maykapal” whose essence was unending and immaculate like the gods of of buddha, mahoma, abraham or jesus, and surely greater than the gods created by other religions and politics of man’s insatiable greed for material wealth and power.

In the end, and while we go back to the basics of nature, we can dream the impossible, or get inspiration from the kundiman of our dreams and feast upon the oyayi of our destiny. Who cares?

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