(Photo by rhodmp)

As per Chinese lunar calendar, year 2007 is called the Year of the Fire Pig. It officially commences on the 18th of February, 2007.

Chinese traditions of celebrating this day have been adopted by many Filipinos so much so that stores of Chinese articles are commonly flocked during this time of the year. Above photo shows such store along Arellano Street in Dagupan City that sells Chinese good luck charms and other effects which are believed to bring good luck and prosperity to the ones buying and displaying said articles in their homes, offices or business establishments.

by Restituto C. Basa (From the Saltbeds)

FOR this year, 2006, April 9 has double significance to us Filipinos.

As we are Christians, we mark the day as Palm Sunday, the day Jesus entered the city of Jerusalem and he was hailed by pilgrims as the son of King David. The pilgrims gathered palms which theys spread along his way to the temple of Jerusalem.

It was also on this day, in 1942, when Bataan fell to the Japanese invaders.

As per our religious faith, it is a day of triumph. We mark it as the triumphant entry of Jesus into Jerusalem.

In the history of our nation, it is a day of defeat. Our valiant soldiers, who took the stand in Bataan, surrendered to the superior forces of the Japanese invaders. Read more

By Freddie G. Lazaro
 CANDON CITY, Ilocos Sur – The people of Candon broke the Guinness World Record last Tuesday when they baked the world’s biggest rice cake called ‘calamay’ that weighed a little less than three tons.
 

Displayed for three days at the town plaza, the ‘calamay’ eclipsed the existing world record registered by a town in Japan four years ago.
 ‘Calamay’ is a sticky concoction of ground glutinous rice, grated coconut meat and sugar. One of the top indigenous product of Candon, the ‘calamay’ is sold in 24-hour stands in front of the city plaza, catering mostly to residents returning to Manila.
 

At least 10,000 people, including foreign  and local tourists, witnessed and tasted the giant ‘calamay’ (rice cake) weighing 2,547 kilograms.
 This easily surpassed the Guinness Book of World Record registered by Niigita in Japan on March 21, 2002 at 2,097 kilograms of 4,632 pounds.
 

Officials headed by City Mayor Allen G. Singson, in coordination with the Department of Trade and Industry (DTI) and the Department of Tourism, are yet to submit the full documentation of the event to the Guinness Book of World Record, sid Rep. Eric Singson of the second district of Ilocos Sur.
 The world record for the biggest rice cake held by the city of Niigata in Japan was baked by the Kamaura Food Co. Ltd. This was an indigenous Japanese native cake where the sweet sticky rice was merely steamed.
 

But in order to beat Niigata’s world record, at least 45 people, mostly women, baked the giant Candon ‘calamay’ for three days, using 22 vats in six shifts or a total of 132 vats.
 A total of 2,000 coconuts, 200 gantas of glutinous ground rice and 1,200 kilos of brown sugar were put together to bake the ‘calamay’.
 

Last year’s giant ‘calamay’ comprised 270 kilograms of glutinous rice, 1,400 coconuts and 80 kilograms of white and brown sugar.
 There were 80 people who helped each other bake this rice cake.
 

“Now, we want to make our claim official,” said Rep. Eric Singson, as he said the city already contacted the Guinness World Record so that rules would be strictly followed.
The giant ‘calamay’ was made by the people as one of the top features of the city fiesta dedicated to hundreds of balikbayan.
 Mayor Singson said the Candon ‘calamay’ as compared to the same kind of rice cake produced in various parts of the country, is different because it is much harder as the glutinous rice is yet to be grounded and the coconuts grated, said Mayor Singson.
 

“But that was worth it, because we wanted to promote our native food product,” he added.
 A foreign tourist named Rony Shemtov of Toronto, Canada, was so impressed with the giant ‘calamay’ which he called ‘amazing and delicious food delicacy’.
 

The other Candon native product showcased during the city fiesta was the ‘chicharon’ or cornik (made from shelled, deep-fried corn).
  Artists from the major schools in the city unveiled their sculptured cornik products that formed familiar images.
 “We will continue to promote our ‘calamay’ competitively as one of the country’s world class food delicacy,” he said. (PNA)

By Ernest M. Serote
(lifted from: ‘Balon Silew’ Oct-Dec 2000 issue)
 

A POPULAR JOKE is told about a young Pangasinense who, returning home after a year’s stay in Manila, is completely ‘tagalized’.
 

Feeling hungry one mid morning, he rushes to the kitchen and finds his mother preparing their lunch. “Ang bagal naman ni Inay,” he says, “Gutom na gutom na ako, e. Ano ho bang ulam natin?”
 He sees a basket of live crabs. “Inay, ano ba ire?” he asks, pointing his forefinger, and suddenly blurts out: “Aray ! Anak na lasin alama ya, kinetket to ak!”
 

The preceding anecdote is an exaggeration, of course. But it is a telling example of how many Pangasinenses unwittingly kill their language through disuse. For a Pangasinense in another region loses his cultural identity – language especially, and is readily absorbed by the culture of that other region. This, among other things, account for the rapid decay of Pangasinan dialect.
 More of the causes later.
 

In the not-so-remote past, Pangasinan was one of the major dialects in the Philippines. It bares close affinity with some Indonesian tongues, a fact often cited by historians as proof of the assertion that the fabled Princess Urduja was not a native Amazon but a migrant from the South. Pangasinan, too, has a fair share of the Hindu Arabic terms, an off-shoot most probably, of the once flourishing trade between Sual and the Arab world.
 Pangasinan before the Ilocano Deluge, must have been spoken throughout the length and breadth of this big province. Many barrios in what are now predominantly Ilocano-speaking towns have retained their original names in the dialect. The barrios of Caoringan in Sison, Nancayasan in Urdaneta, Cabayaoasan in Mangatarem, are only three of the scores that can be named as cases in point. Also, many aging people from the Ilocano-speaking towns, whom this writer has had the chance to meet have intimated quite nostalgically that they are, or used that they had to adopt a second language having been overwhelmingly outnumbered.
 

The existence of people still fluent in Pangasinan in as far as south of Paniqui, Tarlac and the distinctly heavy streaks of Pangasinan terms in Ibaloy, the dialect spoken by the Igorots in Benguet, point to the Palaris and Malong in the once resplendent past. Today, Pangasinan is a dying dialect. It is spoken only in a handful of towns in the central part of the province.
 And the frontier is continually being pushed inward due to incessant incursions of the Ilocanos from all sides. Even in these diminishing places that are ‘pre’ Pangasinan speaking are as virgins are in England.
 

Perhaps enrichment from other languages augurs well for many particular language. Unfortunately, it is not so with Pangasinan. Contact with other cultures does not enrich but rather annihilates Pangasinan.
 The invisible limits of what remains a Pangasinan-speaking area are readily noticeable as one takes a bus ride from the city of Dagupan outward to any direction. One notes how, after travelling 20 kilometers or so, the passengers conspicuously change to Ilocano the way the driver shifts his gears. So small has the area grown that the Pangasinenses, once a major ethnic group, are now reduced to mere cultural minorities.
 

Political campaign strategists in Manila erroneously and sweepingly consider Pangasinan as part of Ilocandia. To native Manileño, other region, a Pangasinense is an Ilocano. Campaigner therefore, who spice their speeches with a smattering of Ilocano idioms usually endear themselves to Pangasinan audiences.
 If this trend goes on, one dreads that day when Pangasinan-speaking people, cultural minorities that they are now, will be edged out into the sea, like the rats of Hamelin, there being no mountain vastness in Central Pangasinan to which they can retreat. That would mean the death of Pangasinan. And when that happens, “lingotopsy” will surely unravel the following causes of the death of the Pangasinan dialect.
 

For one thing, there has been no serious and sustained effort to preserve, much less propagate, the dialect.
 One vital factor in the propagation of any language is the development of its written literature. But alas, Pangasinan literature is largely oral. There is a dismal death of vernacular, including a novel in series. The Pangasinan novel, too, assuming that it deserves such a name, has almost died with the late Maria Magsano of ‘Samban Agnabenegan’ fame. Ironically this novel and some other works which include Colegiala Dolores Nami-ko (a translation from Japanese). Bales na Kalamangan, can be obtained more easily in their English translation than in their original version. The translations were done by Juan Villamil who also has novels to his name, notably: Ampait ya Pagbabawi, Pakseb na Kapalaran, Pinisag ya Puso, Diad Tape na Daluyon and Sika Tan Siak.
 

The themes of these novels and their variations have nourished for some time another indigenous literary form – the zarzuela. The zarzuela used to be popular fare not only among the simple barrio folk but also in the more sophisticated poblacion.
 Years ago, no town fiesta was complete without a zarzuela as a major presentation. Now zarzuela is a dying art. One last ditch effort to revive the art was weekly radio program ‘Zarzuela on the Air’ directed by Lorenzo Morante, but it did not last.
 

Lorenzo Morante, who is better known as Lorenzo ‘Tason-taso’, represents the last gasping breath of another dying art-cancionan.
 Cancionan is Pangasinan’s answer to the Tagalog ‘Balagtasan’ or the Ilocano ‘Bukanegan’, a sort of verbal joust usually between a man and a woman. It used to share equal popularity with the zarzuela. Now, too, it is a literary form in its death throes.
 

Original Pangasinan songs and ribald tales are occasionally hummed from oblivion by older folk usually after several glasses of alac-bogbog or CDC gin. Unfortunately, these songs and tales never get written for posterity.
  Of course, the most readily accessible literature in Pangasinan is the Bible and a few religious literature like taw-tawag, galikin, and passion. But how many read today?
 

Another cause for the death of Pangasinan ‘lingotopsy’ is that assertion made at the start of the essay: that Pangasinan speaking people are generally not assertive. Some even go to the extent of denying their dialect.
 That is understandable. With hardly a literary heritage to stand on and with a stage of linguistic development suitable only for grade two, how can Pangasinenses expect to stand with pride beside Ilocano and Tagalog? Pangasinenses take pride instead in their facility in learning other languages and getting themselves lost in or assimilated by other cultural groups.
 

Two Ilocanos can transplant Ilocandia anywhere in the world as they use their dialect without feeling embarrassed even before a king. Children of Pangasinenses who migrated to other regions, however, hardly know their parents’ tongue.
 Pangasinenses are uniquely funny. As hosts, they try hard to seek the language of their guests. As guests, they struggle with the language of their host. Which is a very convenient way of losing, as it were, one’s roots. Must the Pangasinan dialect be left to die?

ALCALA, Pangasinan – A different kind of reunion will take place during the town fiesta here by the last week of April in honor of the patron saint, Holy Cross.
 

This is a once-in-a-lifetime reunion of all living fiesta queen of Alcala from pre-war to last year which would make the coming town fiesta queens of Alcala from pre-war last year which would make the coming town fiesta truly worth remembering.
 

Prency Quevedo, chair person of the committee in charge of this reunion, said she already contacted 20 former fiesta queens who signified their intention to attend the reunion to spark fond memories of yesteryears.
 

Of those contacted, two reigned fiesta queens of Alcala during the pre-war. They are Apolonia Espiritu in 1933 and Remedios in 1935.
 

All the fiesta beauties before Espiritu reign queen during her time already joined their Creator.
 

Interestingly, the only times that the town did not hold its fiesta were in 1942 and in 1973.
 

The reason for not holding fiesta in 1942 was because many of the town’s able-bodied men went to war and they were with the valiant United States Armed Forces in the Far East that made a last stand in Bataan and only forced to surrender to the Japanese invaders on April 9, 1942 by sheer exhaustion.
 

However, the fiesta resumed in 1943 and throughout the entire period of the Japanese occupation.
 

In 1973, the town’s elders decided not to hold fiesta because of the declaration of martial law the previous year.
 

Others joining the reunion are Purita Bacolor who was crowned fiesta queen in 1948; Aurora Quiambao, 1952; Aida Bacolor, 1958; Daisy Terrado, 1965; Letty Gasmen, 1966; Louella Dauz, 1967; Evangeline Espejo, 1972; Maritess Peregrino, 1980; Blesa Sumaling, 1981; Teofista Bisarra, 1991; Richealyn Tadeo, 1997; Marife Catubay, 1998; Carol Lorenzo, 2000; Niña Ricca Quevedo, 2001; Myrlene Rosquita, 2002; Ma. Luisa Ramos, 2003; Andromeda Manaois, 2004; and Vanessa Jane Versosa, 2005.
 

Alcala mayor Manuel Collado said the once-in-a-lifetime reunion of town fiesta queen was timed in during the Grand Homecoming of overseas Alcala residents.

Pista’y Dayat to feature grand parade of festivals
 

LINGAYEN, Pangasinan – The year’s Pista’y Dayat celebration slated from April 20 to May 1 at the historic Lingayen Beach here promises to be another event to remember with the holding of the Grand Parade of Pangasinan Festivals on May 1 as one of the highlights.
 

The parade is designed to showcase the rich cultural heritage of the province and features at least ten of Pangasinan’s popular festivities being held in different places. These are the Galicayo Festival of Manaoag, Pandan Festival of Mapandan, Alaminos Longganisa Festival, Binmaley Sugpo and Malaga Festival, Mango and Bamboo Festival of San Carlos City, Puto Festival of Calasiao, Goat Festival of Balungao, Talong Festival of Villasis, Binongey Festival of Anda and Bolinao, and the grandest of them all the Pista’y Dayat Sea Festival. Dagupan City has its own Bangus Festival.
Engr. Alvin Bigay, provincial housing officer and committee chairman, said he has recommended to the executive committee that the sum of P20,000 be given to each participating contingent.
 

Participants have 7 to 10 minutes to present their respective entries at the Capitol Plaza, main venue of this year’s festivities.
 

Visitors and tourists could expect more than two hours of breathtaking presentation of street dancing with boisterous accompaniment of musical instruments of different types and sizes.
 

Colorful floats showcasing the province’s best products and delicacies will also be on display. To add zest and excitement, the participants are allowed to be escorted by prize-winning drum and lyre contingents from various schools.
 

Another eye-catching event is the Lipad Saya kite-flying competition also slated on May 1 with handsome cash prizes awaiting the winners, according to Emil Samson, Jr., committee chair.
 

As in previous years, the open competition is expected to draw entries from various parts of the country. Winners will be judged according to different categories: flat kite, geometric category, figure category, and there will be special prizes for the biggest kite, most artistic work, colourful and native kites. (PIO/Jennifer Domantay)   
 

by Mita Q. Sison Duque

THERE has not been a more powerful phrase in diplomacy or etiquette than the French responde sil vous plait, R.S.V.P., or in English business language, please reply. For therein lies the core of communications to insure a full understanding of issues involved to establish peace between peoples, and eventually, nations. In more ways than one, the French had a hand in bringing about peace early on. For it is quite important that a simple courtesy of responding politely to inquiries and invitations, bring about communications and peaceful co-existence.

Why a French phrase to an English speaking world? It can be said with confidence that the French coined a phrase, or even invented a phrase that is most necessary to modern civilization, revealing what was to be a necessary tool in diplomacy. The rules of courtesy in modern civilization or ‘etiquette’ first accepted in the west and today around the world, found its roots in the behavior among nobility in the 16th century. Many of the practices came from the French Court of Louis XIV in the late 17th and early 18th centuries. In his palace in Versailles, Louis XIV had rules for court behavior written on what was referred to a ‘tickets’ or ‘etiquette’. The rules of etiquette were printed at the back of the tickets and the tickets were posted at Versailles or were used as invitations issued to court events. Other versions are given by experts on the origin of etiquette, but the French origin is the most accepted version.

These early issue known as tickets, and the signages posted on walls, are precursors of future accepted cultural behavior of the civilized human race, whether they be in casual society or in the more formal echelons of government, diplomatic corps or high society… Despite such credited claims naming France as the birthplace of etiquette, it was an Italian diplomat who wrote the first book on etiquette reporting on the expected behavior among nobility in the 16th century. Nonetheless, French being the language of refinement in high society through the 19th century in the United States, a contemporary author and columnist of etiquette, American Judith Martin more popularly known as Miss Manners, thinks that RSVP came about as a polite way to remind people to respond with a reply should an invitation be extended for whatever purpose, and where necessary response is expected as a matter of courtesy, a consideration reminiscent of the behavior in the court of King Louis XIV of France in earlier times.