Kumiko is a Japanese traditional woodworking technique that assembles small wooden pieces to create intricate patterns on things such as containers, ornaments, and partition screens. 1
Bambusa vulgaris, otherwise known as common bamboo, is native to Southeast Asia and is cultivated in the rest of the world.2 As homage to the World Maritime Day,3 it is noteworthy to remember that bamboo was used in the material dialectics of Filipino Culture such as the early use of balsa (raft) in the early yore of Philippine inhabitants. It is used as well in the metaphysical aspects of the Filipino National Pedagogy.4
Oasis is defined as an area in a desert or an arid land that is made fertile by freshwater. 2 It bears both some ancient religious meanings in many religions, and as well as some contemporary scientific uses. 3 Recently, the Paschal Triduum has been celebrated by various religious traditions in the world. 4 It celebrates the concept of “resurrection,” which is a concept that is reflected in many epics and written literatures around the world. This “oasis” is one of the concepts that people can build on as climate change expands the problem of desertification5 and saltwater intrusion. 6
Oases are one of the many examples of integrated agriculture,7 as it involves a3-strata system: (1) Oases are often associated with palms8 , which serve as its primary and highest stratum; (2) What follows is the intermediate stratum that is composed of fruit trees9 and the like; (3) Third stratum is composed of shade-tolerant plants, such as herbs. 10 Oases can help in the conservation of freshwater reserves, 11 especially through the aid of commercially-viable palm species 12 as a primary stratum.
There are already many palm species locally, which include coconuts13 and oil palm. 14 Some inland species that can still be tapped include the Nipa Palm, which can be a source of weaving raw materials, sugar, tubá, and bioethanol. 15 bAlthough it normally thrives around brackish16 waters, some of Nipa palm can tolerate17 freshwater environments. “Oasis” concept can be a foundational concept of “resurrecting” the lands affected by desertification and saltwater intrusion, with associated studies on the evolutionary transition18 of seawater and brackish-water species to freshwater environments, and vice versa.
puksi can be defined as “to pick flowers” or “to tear off.” 2 This process is a good form of practice for the children, as they try to study and understand the world around them. For example, the “puksi” process is reminiscent of the sampling technique used in Statistics, where enough sampling is conducted until a conclusion is made. 3 Much like how children play with toys, the “puksi” process, especially picking flowers, is already well-integrated across many cultures in the world. Flowers have been used alongside the early human traditions of birth, growth, and death. 4 Thus, flowers bear with it some implied meanings, one very important of which is Historicity. 5
Historicity is defined as historical actuality or authenticity. 6 Studies have shown that the sense of smell can evoke memories, 7 which are highly tied up to the historicity of the person. It is a good sense of study to tie up historicities with flowers, especially for the evolving historicities of migration. People are just like flowers because their historicities also need some kind of acclimatization to new environments and narratives. 8 For instance, with proper studies, the uniformity of smell in a train/vehicle and the smell in the classroom may help students remember and understand their lessons while they are travelling. This might be a form of assisted learning, much like how other people are adept to visual memory. 9
Lotus
Lotus has been regarded by many belief systems as sacred, which is often associated with “enlightenment.” 10 Additionally, the consumption of lotus in some Southeast Asian countries is common. This is one of the example of the many historicities associated with the Lotus flowers. Other lotus parts can also be used for food, along with similar aquatic plants. The peculiar consumption of lotus rhizome is common in Southeast Asia, which is also reminiscent of the consumption of stolons called takway in the country. 11
Dandelion
Dandelion is considered as a weed in some traditions, but it can be consumed as well. With some threats of plant diseases to commercial rubber trees, dandelions can be a good fallback for rubber producers. 12 This commercial value as a food and as a source of rubber can be banked on by the local industries, although controlled environments are needed to produce it so as to avoid invasiveness and to properly grow it in the tropical climate. 13
Cadena de Amor
Cadena de Amor in Lomonay
Christian-based traditions often celebrate the “Flores de Mayo,” which is a form of holy veneration through the use of flowers. It is often celebrated with the participation of children in the community. Cadena de Amor has a settler historicity associated with it since it is used in the country not just as an ornamental flower but also as a garnish. 14 It was once used by the women of the University of the Philippines as a regalia symbol. Aside from Cadena de Amor, flowers like Sampaguita15 andYlang-ylang16 are used in sacred rites in the country.
“Puksi” is a process that may teach children the basic framework of Statistics, which is taking as many samples as possible and then generating a conclusion based on their experience. With the proper studies and interpolation of commercial value and associated historicities of flowers, other edible flowers may well be discovered and developed in the future. This should help not just the future plant-based industries, 17 but also the studies on the diminishing numbers of pollinators. 18
I grew up in the border of the Municipality of President Roxas, which is settler area, and the Municipality of Matalam, the home of Datu Udtog Matalam. 2 The confluence of these two territories is just a normal setting, where people go on with their daily lives and where people are just slowly adapting to the creeping influences of modern lifestyles.
Growing up, it is still vivid in my memories that there was a time when green birds (Mindanao Lorikeet)3 would do a stopover around the sarisa tree4 beside our house in Lomonay. The red fruits of the sarisa tend to lure the birds, which are already uncommon to be found in my birthplace nowadays. These kinds of human-bird interactions are common since time immemorial, as reflected in many literatures. Thus, bird symbols are of special semblance since they are revered since ancient times, which is a good case for past, present, and future avifauna studies. 5
Avifauna studies, with tangential links to philosophy and theology, can be of interesting subject for our local people. In as much as Southeast Asians have Garuda, Egyptians have Horusand Thoth, Aztecs have Huitzilopochti, and among others, the locals can use the written literature as it interpolates to the data of locality and diversity. 6 President Roxas has been blessed to have the Tuael Bird Sanctuary, which is yet to be developed further. Some of local birds that can be studied in the locality have links to culture and arts scene, which is a very good reason for establishing a local Birdwatching Industry. 7
Limokon
Limokon8 is believed to be an omen bird for various indigenous traditions, including that of the Mandaya, Bagobo, and Manobo. There are still many literature that can be produced based on the Limokon and on how it relates to the lives of indigenous communities.
Ulikba
Ulikba9 chickens have been used by various cultures in the country. Sarimanok, 10 for example, has been considered a reflection of the artistic prowess of the Maranao people. Many local cultures have been using Black feathers during festivals as a form of plume and regalia, including that of the Philippine Military Academy. 11
Herons
Some belief systems consider herons as symbols of persistence and longevity. Locally known as “tulabong,” herons are often seen with the local water buffalos especially in local birdwatching areas like Tacurong. 12 The interaction between these two animals is a foundational concept for co-existence in the locality; especially that herons are migratory in nature. 13
Perhaps one of the best theological and philosophical lessons from avifauna studies is the concept of co-existence. 14 Birds migrate for the same reason as other animals of antiquity – life. 15 By establishing a local Birdwatching Industry, 16 banking on resources like the local sarisa trees17 and some bird species, locals can teach children how just migration has a positive impact to the community and the economy in general. 18 Maybe in the future, I can see the Mindanao Lorikeet again, but in that time, with a whole alley of sarisa trees to feast on.
I believe that the best exhibits are found in living museums, where creations are made and celebrated with utmost respect. A recent visit to Datu Damaso Bayawan, an indigenous leader in upper Kidapawan, was a breath of fresh air for me. I am already fascinated by the narrative that the term “Lumad” was coined in Kidapawan, so it is a privilege for me to meet one of our elders. Simply put, I was able to delve into a narrative that the younger generations tend to look for – compounded experience.
Compounding economics, or economists prefer to call it as agglomeration, focuses on development of various products or services in close proximity to satisfy the needs and wants of customers, with focus on the optimization of the “umwelt” concept.
Chang (2009) studied the prolific contribution of Jakob Johann von Uexküll in the field of semiotics, which is the concept of Umwelt.Uexküll (1940/1982, as cited in Chang (2009)) worked on his concept of umwelt, which is translated as “environment” in German, as a subjective meaning world of an organism. 1
People live and survive through experiences, and experiences are relegated on the use of senses – visual (seeing), auditory (hearing), tactile (touch), gustatory (taste), olfactory (smell), and vestibular (movement). The Umwelt approach outlines the importance of understanding the shift in evolutionary theory, especially from the “awareness” side to the “manufacturing” side. ²
These senses can be utilized and developed in various industries. It is an adage that Mindanaoans often feel that they are left out from the rest of the country’s development. Sadly, that is just the case of compounding economics since most products and services are indeed agglomerated in some parts of the country. These places already championed some industries, and one of the best ways that Mindanaoans can catch up is through developing its comparative advantage – its concept art.
Mindanao is dubbed as “land of promise,” a paradise beholden by diverse peoples. It can be likened to an oasis, which can be designed with a 3-strata system.
Kopi Luwak: UNESCO Heritage Sites (Natural/Cultural)
Mount Apo Natural Park is a forest reserve that has one of the highest elevations in the country. There are existing trails that can still be developed further, especially that implementation of certain tourism policies are still to be integrated with more sustainable technologies. Aside from the natural park, we can also focus on the cultural reserves. For example, Kidapawan hosts some endemic spices and plants that are yet to be studied and developed for food or medicine. Encroachment of unbridled and unnecessary development can only threaten these treasures. Some parts of the reserve already feature the Kopi Luwak (Civet Coffee) – an expensive coffee. And while some enjoy French, Italian, Continental and other roasting processes, maybe we can integrate the Civet Coffee Process and develop our own Southeast Asian roast.
Kulintang: UNESCO Creative Cities
Mount Apo is a place for our tribes, and we have to respect their established ancestral domain. But that does not mean that we hinder exchanges between the reserves and our metropolitan areas. We can create buffer zones – Creative Cities. For example, creation of gongs goes back to ancient times, especially for the peoples of Mindanao. A known artist in Mindanao, Kublai Millan, took inspiration from its creative process and developed medals for the Iron Man Triathlon in Metro Davao. There are rooms for adaptive reuse without crossing cultural appropriation.
Metropolitan Areas: Economic Zones
Aside from the Natural/Cultural Reserves and Creative Cities, North Cotabato is in need of an economic zone to absorb much of its local graduates, especially in the IT-BPM Industry. Modern culture has strengthened some of our institutions, and it deserves our long-term focus. Exchanges between our zones can produce a melting pot of ideas. For example, the priced bell peppers that are adept in high elevations can be sold in the metropolitan areas, or risotto-filled bell peppers can be a featured food in the buffer creative cities.
It has always fascinated me that my hometown, President Roxas, has an outlier toponym compared to its neighboring towns in the Old Kidapawan area. This has been discussed in my previous post. Personally, I would have wanted my hometown to bear a toponym that is congruent with its neighboring towns, which have connotative “Mindanaoan” meanings attributed to them.
Years later, I realized that the current toponym of our hometown may well be an identity in itself. It might have been an organic reflection of its people’s past and future. A writer friend oftentimes reminds me to a certain identity in the greater Mindanaoan narrative. Such identity, although not so encompassing for our town’s toponym, tells a narrative of hope, progress, and development.
Apparently, that narrative is highly congruent to our hometown’s contemporary identity – Settler Identity.
As of 2021, the initial toponym iteration, with future affirmation, is “Nueva Karaya.” Nueva, which means “new” is Español, is connotative of the place’s association with time and historicity. On the other hand, “Karaya” is a semantic evolution of the term “Karay-a,” who are one of the peoples who preserved ancient Filipino customs in the hinterlands of Panay Island.
The KIRAM MANSION in Kidapawan was named after its designer and builder – Sultan Omar Kiram II. Sultan Omar is a descendant of Rajah Baguinda, an Arab religious missionary from Mengangkabaw, Sumatra. Rajah Baguinda arrived in Mindanao in 1390 to preach Islam.
A photo of Sultan Omar Kiram – descendant of Rajah Baguinda and Uyaan Sultan of Onayan Sultanate – in the Sultan Omar Kiram Museum at Silliman University
Sultan Omar Kiram II – The Lost Sultan
Sultan Omar Kiram II is the son of Sultan Omar Kiram I – Uyaan Sultan of Onayan Sultanate of Lanao del Sur, and Bai Saumay Ampaso Mindalano.
When the Philippine-American War broke out, Bai Saumay instructed Prince Omar’s governess, Ishraida, to escape to Dansalan (now Marawi). The seven-year-old prince was lost, kidnapped by Moro collaborators, on the way to Marawi. Upon arriving in Marawi, the poor prince was sold as a slave.
Gil Austria, an American-Ilocano soldier, bought Prince Omar for twenty-two pesos, and named him Vicente. Vicente was raised as a Christian but he fluently spoke Maranao.
Kiram Mansion as viewed along Quezon Boulevard
He studied Chemical Engineering and Masters in Pottery at Adamson University. He also taught Chemistry and gave lessons in pottery at the Silliman University. Later, Vicente married Nelly Lee Kelly who is of Spanish-American descent. Vicente had been inspired by his adoptive father, Sgt. Austria, a military man. Unfortunately, during the World War II, the adoptive parents of Vicente were killed. Due to the incident, the desire of Vicente to join the military increased. He joined the military and climbed through the ranks. He also won awards including Bronze Star for heroic achievement, Purple Heart for being wounded in battle and a Silver Star for gallantry in action.
The mansion was adorned with Neoclassical Architecture, which is exemplified by Greco-Roman Pillars
After the war, President Ramon Magsaysay (then the Secretary of National Defense) assigned Vicente as negotiator to the Moro rebels.
On April 19, 1955, an earthquake hit Lanao. The most devastated part was the village of Uyaan. Recognizing Vicente’s fluency in the Maranao tongue, Pres. Magsaysay sent Vicente to give relief aid.
The relief operation in the village of Uyaan would then pave the way for the inspiring discovery of Vicente’s identity – Bunsa, the Lost Sultan.
Sultanate of Onayan – The revelation of Lost Sultan’s Ancestry
Uyaan was notoriously reclusive, especially due to the tragedy that the royal family had faced during the wars. High restriction for entry was imposed in the area. Vicente and his entourage, fulfilling their duties for relief aid, almost got killed when they came to Uyaan. The execution was postponed, owing to him as a government official.
Okir – the floral art of the Maranao
Vicente bathed in the banks of Lake Lanao after one round of disseminating relief goods. While he was bathing, Vicente noticed a dignified woman staring at him from the banks. With respect, he inquired for the woman’s intentions.
The woman said that she recognized Vicente’s build, and the scars on his arms were royal birthmarks of the area. The woman then showed the face of surprise and excitement. She asked if she could touch Vicente’s lower back. There, she touched a birthmark that had bothered Vicente for years.
The okir-embellished North entrance of the Mansion
The woman dragged Vicente to the town and began exclaiming, “Bunsa is home! He is alive! He is home!” People began the exchanges of murmuring among themselves.
Several men came out to witness the surprise. They were the children of the late Sultan Omar Kiram I. The old woman, who was no other than governess Ishraida, asked the men to take off their clothes. Astonishing as it was, the physique of Vicente resembled that of the other men.
At that moment, the origins of Vicente – as the lost sultan – was explained by Congressman Amir Mindalano, brother of the late sultan and acting sultan.
The Vicente Austria who came to Uyaan to give relief aid was proclaimed Omar Saumay Ampaso Mindalo al Kiram II, Uyaan Sultan of Onayan on September 24, 1955.
Panolong – the wing-like feature of Maranao architecture
The Kiram Mansion – Lost Sultan’s Home in Kidapawan
Omar, as he was now known, did not want to raise his children with royal pampering. Consequently, he relinquished his duties as Sultan and gave it to his uncle who was successfully serving as Sultan for 33 years. He continued his work in the government, supervising pubic works. It was through such projects that Omar found his way to his new hometown – Kidapawan.
Remnant of the Mansion’s porte-cochère
Omar and his family moved to Kidapawan in the 1950s. Emilio Guinoo, a local land magnate and movie theaters pioneer, sold a 2.3-hectare land to Omar.
In 1962, the Sultan and his son, Marinius, designed and built what would be the Sultan Kiram Mansion on the land Omar bought.
In Kidapawan, Omar became a member of the YMCA and the Rotary Club of Kidapawan Chapter, a Mason of Kidapawan Lodge 170, District 46, Knights of Rizal in Kidapawan, and adviser to the Barrio Captains and Leaders Association in Kidapawan. As a private person, he managed a logging and lumber business.
His wife, Nellie Lee Kelly, is also known as Bai Labi Laila Kiram. Their union produced ten children: Vivien Lee a.k.a. Princess Emraida, Vence Thomas a.k.a Sultan Omar Jr., Van Zandt, a.k.a. Prince Amir, Marinius, a.k.a. Prince Mustafa Al Faisal, Vienna May, a.k.a. Princess Yasmin, Nelven Hill, a.k.a. Prince Nasser, James William, a.k.a Prince Al Rachid, Pinky a.k.a Prince Mohamad Ali, Evelyn Lee a.k.a. Princess Tarhata, and Omar IV, a.k.a. Prince Karim.
On April 19, 1986, exactly 41 years after the fated earthquake of 1955 that revealed his true identity, the Sultan died from a heart attack at the age of 71.
Kiram Mansion
North Wing of the Mansion (the only remaining part of the original building)
The Kiram Mansion is a unique fusion of Roman Architecture and Maranao Architecture. It’s one of the amazing Torogan mansions made of concrete in the Philippines.
The former grandeur of Kiram Mansion reflected the defensive nature of the Maranao. The mansion stood with an impressive Roman-Torogan Porch at the center, with complementary wing-buildings on the North and South sides.
Perspective of the Kiram Mansion’s North Wing (circa. 2014)
The porch was embellished with two perpendicular panolongs – ornate eaves that mark Torogan architecture – on each corner. The panolongs resemble that of other motifs of central-Asian Kingdoms of Cambodia and Thailand, which hint a possible link between cultures.
The mansion is predominantly adorned with okir – the Maranao floral motif. The okir is commonly seen on malongs.
Ruined Heritage
The Roman-Torogan Mansion, one of the few links of Kidapawan to its Mindanawon roots, was destroyed in 2009 in order to give way to a hardware franchise. The majestic central porch and the south wing of the building were put to ground, leaving the north wing as the lone-standing testament of Kidapawan’s Maranao adherence. It is utterly saddening but the indifference of the people in Kidapawan about their history is far more depressing. Today, it’s just a normal deteriorated and continually-depreciating mansion in Kidapawan, owing to the people’s indifference there.
Imagine what could be done if it was acquired by the local government, and turned into a museum much like that of Balay Negrense of Negros Occidental or Bahay na Bato of the Rizals in Calamba. The land value will increase. It’ll probably boost Kidapawan’s tourism potential. In high hopes, Kidapawan City Tourism Office will hopefully focus as well in promoting tourist spots inside the city proper, and not just limit the prospects to Lake Agco or Mt. Apo itself.
In conjuction to the Kidapawan Hymn, “Natatangi ang iyong kasaysayan,” Yes, I absolutely agree. The next line, “(natatangi) pati ang ‘yong mamamayan,” if placed relative to the protection of their kasaysayan, I doubt it. It’s high time that the millennials in Kidapawan try to learn from the lessons of their predecessors.
Puas Inda, Kidapawan City – A ride to the outskirts?
High school provided experiences and lessons beyond the four corners of the room, especially in line with community engagement. Aside from catechism classes to public school children, there were also excursions to adopted areas.
Wanderlust-satisfying Trip multiplied by Relevant Engagement.
The geographical setup of Puas Inda was quite unforgiving. It is a ride down a steepy slope, then ride up again on the other side. It’s one divergent experience which temporarily sets aside some urban inhibitions and plunges a person in a wild and thrill-seeking ride (especially if you’re riding top load of a jeepney).
It was an experience of the humble setup of the community and the simplicity of things that make people happy. It was an experience of the honest laughs of children, bringing back some childhood bliss.
By the ride back to dakbayan, community-immersed students brought memories of a ride. It’s more than the thrill of the literal ride, though. It’s A RIDE, an experience, that is worthy to keep in life’s travel book.
STOICISM – the philosophy of indifference to pleasure or pain.
Well, this philosophy is quite contradicting to Hedonism, which by the way I was able to experience for about 2 semesters in college. Through those hedonistic experiences, I eventually learned about the philosophy of the “Golden Mean” and the Utilitarian Calculus. But, I would admit that I’m finding my way to stoicism, especially when I face challenging tides. Although the term “stoicism” wasn’t really in my vocabulary since then, I attribute some of my actions to the aforementioned philosophy.
Vincent Nguyen (left) and Vincent Cuzon (right)
When I met a Californian author and blogger, Vincent Nguyen, I had a glimpse of what stoicism is all about.
ON NEO-STOICISM
But notwithstanding all the reasons presented, I’m not fully adhered to Stoicism. I’m not fond of the total determinism that it pushes.
I’m reading more of Neo-Stoicism, the philosophy that tries to put Christianity and Stoicism in parallel. I was born and raised in a Catholic Family, and was educated in a Catholic School since childhood. Roman Catholicism is said to be closely related to Stoicism.
MADRE IGNACIA DEL ESPIRITU SANTO
I could still remember the teachings of our high school, which were derived from the life of Mother Ignacia del Espiritu Santo. Apparently, the teachings continued until college where university principles are derived from the life of San Ignacio de Loyola. I thought the two school models seemed to have a connection, owing to the Hispanic resemblance of their names, and to my surprise, yes they have a connection. It is a connection not by blood or by some physical maxims, but by their spiritual exercises.
SAN IGNACIO DE LOYOLA
On Spiritual Exercises: Upon reading texts about the two models, I have discovered that they undergone spiritual exercises that are Stoic in nature. Even the Jesuit website mentioned such truth, which I quote, “It is a meditation with roots not only in Ignatian spirituality, but also in the spiritual practices of the ancient Stoics.”
On being Fighters: Both the models were fighters. San Ignacio was a soldier in Spain, and Madre Ignacia stood against the social stigma of women during Spanish Era in the Philippines. Both fought for their endeavors in life, even if they have to go against the impositions of their time and situation.
I will fight to be able to dream. I believe everything starts with a vision. The challenge lies in fortifying such visions with actions. I know that reality’s one hell of a fight. I may fall short, but I know my endeavours will stand waiting for me. And, I’m not backing down.
(I WILL UPDATE THIS POST)
ON CONTEMPORARY STOICISM
In a philosophy class back in college, we used the utilitarian calculus as a microcosmic tool to calculate the effects of providing support to an impoverished Lumad group. Although there are many tools in measuring effectiveness of providing support, the utilitarian calculus served as an introduction to how institutions can be genuinely adept and can be resource-oriented in providing long-term social development for the diverse echelons of the nation-state.
Dreamweaver – someone who takes inspiration from his dreams and who weaves these dreams to reality.
This is not the urban ‘dreamweaver’ you might be familiar with. I benchmarked this from the T’boli of South Cotabato.
A dreamweaver in the T’boli culture takes dreams as the inspiration for his tapestry. He dreams and then works to make a masterpiece out of his dreams – The T’nalak.
I apply such philosophy of dreamweaving of the T’boli in my life. I take inspiration from my dreams, and work to make my own tapestry.
I will continue to dream. But I don’t want to tag myself as a dreamer. I want to become a dreamweaver, someone who weaves his dreams into reality. Someday, I will become a dreamweaver, the weaver of my dreams, for my own masterpiece – My Life.
Puas Inda, Kidapawan City – A ride to the outskirts?
Vincent Carlo Duran Cuzon 