Situated on the Lazareno Shoal, Mabolo. You can see Pier 3 and Shell Island in the distance. Seaplane terminal operated by M.O. Ponce. I think I can see a submarine docked there too!:nuts:

http://i136.photobucket.com/albums/q177/harveharve/CSJRyearbook19613.jpg

Situated on the Lazareno Shoal, Mabolo. You can see Pier 3 and Shell Island in the distance. Seaplane terminal operated by M.O. Ponce. I think I can see a submarine docked there too!:nuts:

http://i136.photobucket.com/albums/q177/harveharve/CSJRyearbook19613.jpg

@Gee

og makadalikyat lang unta ka sa espanya, mas nindot unta or if naa kay kaila didto. basin adunay mga karaang mga retrato sa mga simbahang agustino nga wa pa mahipatik dri sa mga postcard o mga karaang hulgway, mas maayo unta. kay ang mga postcards pulos man lang mga simbahan nga ania sa syudad.


ang akong contact sa espanya hastang tapulana, di masaligan. basin naa kay masugo didto nga moadto sa valladolid sa agustinos filipinos nga museo ug library ba. buhi pa man si padre isacio rodirugez, ang writer and librarian...makatabang basin to sa pagpangita og mga retrato o mga dokumento nga magamit nato labina sa mga parokya nga di pod klaro sa libro ni redondo ang date sa pagtukod (like Boljoon).

Jo, I will pm Jan Limchua, a seminarian who's in Spain now. Maybe he will be convinced to help us. I will give him the address in Valladolid and the name of that Agustinian librarian.:)

@Gee

og makadalikyat lang unta ka sa espanya, mas nindot unta or if naa kay kaila didto. basin adunay mga karaang mga retrato sa mga simbahang agustino nga wa pa mahipatik dri sa mga postcard o mga karaang hulgway, mas maayo unta. kay ang mga postcards pulos man lang mga simbahan nga ania sa syudad.


ang akong contact sa espanya hastang tapulana, di masaligan. basin naa kay masugo didto nga moadto sa valladolid sa agustinos filipinos nga museo ug library ba. buhi pa man si padre isacio rodirugez, ang writer and librarian...makatabang basin to sa pagpangita og mga retrato o mga dokumento nga magamit nato labina sa mga parokya nga di pod klaro sa libro ni redondo ang date sa pagtukod (like Boljoon).

Jo, I will pm Jan Limchua, a seminarian who's in Spain now. Maybe he will be convinced to help us. I will give him the address in Valladolid and the name of that Agustinian librarian.:)

"og makadalikyat lang unta ka sa espanya, mas nindot unta or if naa kay kaila didto. basin adunay mga karaang mga retrato sa mga simbahang agustino nga wa pa mahipatik dri sa mga postcard o mga karaang hulgway, mas maayo unta. kay ang mga postcards pulos man lang mga simbahan nga ania sa syudad."


Jo
If I am not mistaken kanang simbahan naa sa intramuros, kanang naay nitso ni Legaspi, atbang sa reproduction of the spanish house, di ba Agustinian man na? If it is, naa sa taas sa what used to be a covent converted to a museum, naa'y one big room with paintings of different augustinian churches. Wa noon ko kapangutana when the paintings were done. If these paintings mga bag-o wa sad ko kapangutana from which sources man gibasihan.

"og makadalikyat lang unta ka sa espanya, mas nindot unta or if naa kay kaila didto. basin adunay mga karaang mga retrato sa mga simbahang agustino nga wa pa mahipatik dri sa mga postcard o mga karaang hulgway, mas maayo unta. kay ang mga postcards pulos man lang mga simbahan nga ania sa syudad."


Jo
If I am not mistaken kanang simbahan naa sa intramuros, kanang naay nitso ni Legaspi, atbang sa reproduction of the spanish house, di ba Agustinian man na? If it is, naa sa taas sa what used to be a covent converted to a museum, naa'y one big room with paintings of different augustinian churches. Wa noon ko kapangutana when the paintings were done. If these paintings mga bag-o wa sad ko kapangutana from which sources man gibasihan.

Jo
If I am not mistaken kanang simbahan naa sa intramuros, kanang naay nitso ni Legaspi, atbang sa reproduction of the spanish house, di ba Agustinian man na? If it is, naa sa taas sa what used to be a covent converted to a museum, naa'y one big room with paintings of different augustinian churches. Wa noon ko kapangutana when the paintings were done. If these paintings mga bag-o wa sad ko kapangutana from which sources man gibasihan.


thanks, boy. that's the oldest extant church in the philippines, san agustin church. it's a unesco world heritage site.

i've been there many times, so has Ang Bantayanon and Ang Karaang Tawo. Unfortunately, wa na sila sa mga simbahan nga wala sa postcard, like the churches outside Cebu City.

it's the Agustinos Filipinos de Valladolid Museum and Library in Spain that should have the materials we need, which are mostly photos lang.

Jo
If I am not mistaken kanang simbahan naa sa intramuros, kanang naay nitso ni Legaspi, atbang sa reproduction of the spanish house, di ba Agustinian man na? If it is, naa sa taas sa what used to be a covent converted to a museum, naa'y one big room with paintings of different augustinian churches. Wa noon ko kapangutana when the paintings were done. If these paintings mga bag-o wa sad ko kapangutana from which sources man gibasihan.


thanks, boy. that's the oldest extant church in the philippines, san agustin church. it's a unesco world heritage site.

i've been there many times, so has Ang Bantayanon and Ang Karaang Tawo. Unfortunately, wa na sila sa mga simbahan nga wala sa postcard, like the churches outside Cebu City.

it's the Agustinos Filipinos de Valladolid Museum and Library in Spain that should have the materials we need, which are mostly photos lang.

Jo, I will pm Jan Limchua, a seminarian who's in Spain now. Maybe he will be convinced to help us. I will give him the address in Valladolid and the name of that Agustinian librarian.:)

sige, what we need are vintage photos of the churches before the 1930s, the older, the better. kanang wa pay kausaban ba aron makugang ang mga parokyano karon og naunsa na ilang mga simbahan, ug giunsa pod pagkausab...thanks...

Jo, I will pm Jan Limchua, a seminarian who's in Spain now. Maybe he will be convinced to help us. I will give him the address in Valladolid and the name of that Agustinian librarian.:)

sige, what we need are vintage photos of the churches before the 1930s, the older, the better. kanang wa pay kausaban ba aron makugang ang mga parokyano karon og naunsa na ilang mga simbahan, ug giunsa pod pagkausab...thanks...

basin sa hulyo pa ko makabalik sa espanya (human sa summer semetser diri.) kanus-a man ang target nga mahuman ang project? kung niadtong usang tuig pa lang unta na gisugdan kanang proyektoha basin daghan na ko ug nakolekta nga mga dokumento kay didto ra gyud ko duol da valladolid nagpuyo ug nag-eskwela, 45 minutes kung mag-bus ... wala ka nakapangutana sa mga oar sa usjr kung naa silay contact didto?

oops, sorry but we plan to go to press by early june so that this can be launched in time for the 3rd year of the Cathedral Museum on Nov. 26.


two years ago pa gasige na ko storya ani but we never got to the point of working it out. last year, amo na pod ni gihisgut-hisgut but we never got to the point of preparing the proposal until the opportunity came, via the 75th anniversary of the archdiocese, which will be launched in April this year.

lahi pod na ang OAR sa OSA. it's the OSA that owns Agustino Filipinos de Valladolid library and museum.


Fr. Isacio Rodriguez, the librarian and curator, after all, used to be a longtime priest and historian here in the country before he returned there.


he has written 24 volumes of Augustinian missionary history and has thousands of documents and volumes of books in the library at valladolid.


but what we need are photographs jud sa mga simbahan sa wa pa sila mausab. early 20th century photos, or even pre-1900s photos unta. xiaro ang mga karaang agustinos kaniadto wa jud magpahulagway sa atubangan sa ilang simbahan?

basin sa hulyo pa ko makabalik sa espanya (human sa summer semetser diri.) kanus-a man ang target nga mahuman ang project? kung niadtong usang tuig pa lang unta na gisugdan kanang proyektoha basin daghan na ko ug nakolekta nga mga dokumento kay didto ra gyud ko duol da valladolid nagpuyo ug nag-eskwela, 45 minutes kung mag-bus ... wala ka nakapangutana sa mga oar sa usjr kung naa silay contact didto?

oops, sorry but we plan to go to press by early june so that this can be launched in time for the 3rd year of the Cathedral Museum on Nov. 26.


two years ago pa gasige na ko storya ani but we never got to the point of working it out. last year, amo na pod ni gihisgut-hisgut but we never got to the point of preparing the proposal until the opportunity came, via the 75th anniversary of the archdiocese, which will be launched in April this year.

lahi pod na ang OAR sa OSA. it's the OSA that owns Agustino Filipinos de Valladolid library and museum.


Fr. Isacio Rodriguez, the librarian and curator, after all, used to be a longtime priest and historian here in the country before he returned there.


he has written 24 volumes of Augustinian missionary history and has thousands of documents and volumes of books in the library at valladolid.


but what we need are photographs jud sa mga simbahan sa wa pa sila mausab. early 20th century photos, or even pre-1900s photos unta. xiaro ang mga karaang agustinos kaniadto wa jud magpahulagway sa atubangan sa ilang simbahan?

http://img300.imageshack.us/img300/4923/dsc00269sl8.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/2231/dsc00211ox6.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/6597/dsc00210mk8.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/5507/dsc00209em0.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/4923/dsc00269sl8.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/2231/dsc00211ox6.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/6597/dsc00210mk8.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/5507/dsc00209em0.jpg (http://imageshack.us)

o
lahi pod na ang OAR sa OSA. it's the OSA that owns Agustino Filipinos de Valladolid library and museum.


ooopss ... sorry i mixed it up kay Museo Oriental sa mga Augustinians nga naa mahimutang sa Paseo de los Filipinos, dili man pod layo sa Calle de la Acera Recoletos ... :bash:

o
lahi pod na ang OAR sa OSA. it's the OSA that owns Agustino Filipinos de Valladolid library and museum.


ooopss ... sorry i mixed it up kay Museo Oriental sa mga Augustinians nga naa mahimutang sa Paseo de los Filipinos, dili man pod layo sa Calle de la Acera Recoletos ... :bash:

You can try the Bulwagang Recoletos in Mira-Nila, Quezon City.
It's the center for Recollect heritage in the Philippines. I heard
completo na ug digitized tanan nila collections including old pictures.

Kinsa naa diha ron sa Manila then it would be worth going there
on a photo hunting trip. PM me for the contact persons.

You can try the Bulwagang Recoletos in Mira-Nila, Quezon City.
It's the center for Recollect heritage in the Philippines. I heard
completo na ug digitized tanan nila collections including old pictures.

Kinsa naa diha ron sa Manila then it would be worth going there
on a photo hunting trip. PM me for the contact persons.

two years ago pa gasige na ko storya ani but we never got to the point of working it out. last year, amo na pod ni gihisgut-hisgut but we never got to the point of preparing the proposal until the opportunity came, via the 75th anniversary of the archdiocese, which will be launched in April this year.

lahi pod na ang OAR sa OSA. it's the OSA that owns Agustino Filipinos de Valladolid library and museum.


Fr. Isacio Rodriguez, the librarian and curator, after all, used to be a longtime priest and historian here in the country before he returned there.


he has written 24 volumes of Augustinian missionary history and has thousands of documents and volumes of books in the library at valladolid.


but what we need are photographs jud sa mga simbahan sa wa pa sila mausab. early 20th century photos, or even pre-1900s photos unta. xiaro ang mga karaang agustinos kaniadto wa jud magpahulagway sa atubangan sa ilang simbahan?
Which reminds me, does the Agustinians have substantial copies of their own archives here in the Philippines, especially that of historical past? Too bad that the San Agustin Church and Museum here in Intramuros Manila is closed until February kuno because they'll be transferring to a new building. Leaving me to resort either in University of San Agustin Archives in Iloilo or the Basilica Minore Library in Cebu...both under the local provincialate.

two years ago pa gasige na ko storya ani but we never got to the point of working it out. last year, amo na pod ni gihisgut-hisgut but we never got to the point of preparing the proposal until the opportunity came, via the 75th anniversary of the archdiocese, which will be launched in April this year.

lahi pod na ang OAR sa OSA. it's the OSA that owns Agustino Filipinos de Valladolid library and museum.


Fr. Isacio Rodriguez, the librarian and curator, after all, used to be a longtime priest and historian here in the country before he returned there.


he has written 24 volumes of Augustinian missionary history and has thousands of documents and volumes of books in the library at valladolid.


but what we need are photographs jud sa mga simbahan sa wa pa sila mausab. early 20th century photos, or even pre-1900s photos unta. xiaro ang mga karaang agustinos kaniadto wa jud magpahulagway sa atubangan sa ilang simbahan?
Which reminds me, does the Agustinians have substantial copies of their own archives here in the Philippines, especially that of historical past? Too bad that the San Agustin Church and Museum here in Intramuros Manila is closed until February kuno because they'll be transferring to a new building. Leaving me to resort either in University of San Agustin Archives in Iloilo or the Basilica Minore Library in Cebu...both under the local provincialate.

sige, what we need are vintage photos of the churches before the 1930s, the older, the better. kanang wa pay kausaban ba aron makugang ang mga parokyano karon og naunsa na ilang mga simbahan, ug giunsa pod pagkausab...thanks...

We can also use the Ahlborn pix.

sige, what we need are vintage photos of the churches before the 1930s, the older, the better. kanang wa pay kausaban ba aron makugang ang mga parokyano karon og naunsa na ilang mga simbahan, ug giunsa pod pagkausab...thanks...

We can also use the Ahlborn pix.

We can also use the Ahlborn pix.

I have copies of all the Ahlborn pix which Ricky Jose left with us before he entered the seminary.

We can also use the Ahlborn pix.

I have copies of all the Ahlborn pix which Ricky Jose left with us before he entered the seminary.

http://img300.imageshack.us/img300/4923/dsc00269sl8.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/2231/dsc00211ox6.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/6597/dsc00210mk8.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/5507/dsc00209em0.jpg (http://imageshack.us)

Oh, so the Divine Word school in Tagbilaran has a copy of this too! The pictures are quite clear. Now, we won't be too nervous about the availability of the books.

Trizer, is this the same book we are talking about?
We know of only two copies so far , di ba?

http://img300.imageshack.us/img300/4923/dsc00269sl8.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/2231/dsc00211ox6.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/6597/dsc00210mk8.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/5507/dsc00209em0.jpg (http://imageshack.us)

Oh, so the Divine Word school in Tagbilaran has a copy of this too! The pictures are quite clear. Now, we won't be too nervous about the availability of the books.

Trizer, is this the same book we are talking about?
We know of only two copies so far , di ba?

http://img300.imageshack.us/img300/4923/dsc00269sl8.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/2231/dsc00211ox6.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/6597/dsc00210mk8.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/5507/dsc00209em0.jpg (http://imageshack.us)

Re the Milagrosa statue in these pictures - I wonder if it's the same statue I see in the garden now minus the metal rays? I will take a good look this week.

http://img300.imageshack.us/img300/4923/dsc00269sl8.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

http://img300.imageshack.us/img300/2231/dsc00211ox6.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/6597/dsc00210mk8.jpg (http://imageshack.us)

http://img84.imageshack.us/img84/5507/dsc00209em0.jpg (http://imageshack.us)

Re the Milagrosa statue in these pictures - I wonder if it's the same statue I see in the garden now minus the metal rays? I will take a good look this week.

congratulations! hinaot matuman ni. kung ang artsidiyosesis sa sugbo adunay 30m alang sa pagpanindot sa kathedral, naghinaot ko nga ang kadagkuan sa atong simbahan sa sugbo maggahin usab ug pundo alang niining proyektoha.

Hay, we wish. . .

congratulations! hinaot matuman ni. kung ang artsidiyosesis sa sugbo adunay 30m alang sa pagpanindot sa kathedral, naghinaot ko nga ang kadagkuan sa atong simbahan sa sugbo maggahin usab ug pundo alang niining proyektoha.

Hay, we wish. . .

Oh, so the Divine Word school in Tagbilaran has a copy of this too! The pictures are quite clear. Now, we won't be too nervous about the availability of the books.

Trizer, is this the same book we are talking about?
We know of only two copies so far , di ba?

no, it's divine word seminary in tagaytay city

Oh, so the Divine Word school in Tagbilaran has a copy of this too! The pictures are quite clear. Now, we won't be too nervous about the availability of the books.

Trizer, is this the same book we are talking about?
We know of only two copies so far , di ba?

no, it's divine word seminary in tagaytay city

thanks, boy. that's the oldest extant church in the philippines, san agustin church. it's a unesco world heritage site.

i've been there many times, so has Ang Bantayanon and Ang Karaang Tawo. Unfortunately, wa na sila sa mga simbahan nga wala sa postcard, like the churches outside Cebu City.

it's the Agustinos Filipinos de Valladolid Museum and Library in Spain that should have the materials we need, which are mostly photos lang.

Ah Ok, never really gave it much though kada adto nako didto. Ang ako pirmi tan-awon kanang usa ka St. Michael carving diha sa hallway and the St, Michael didto dapit sa may organ. Sometimes, just stared at these for several minutes. Am always facinated how each St. Michael is different from the other. Sometimes, murag sundawo sa ancient roman, sometimes mura lang ug ordinaryong tawo, sometimes angel naka toga. Guess each artist has a different interpretation. Siguro to some extent St. Michael is depicted in more ways than most of the saints.

To some extent more on the art work, the presentation and the artist's influence ang attraction than the saint per se.

thanks, boy. that's the oldest extant church in the philippines, san agustin church. it's a unesco world heritage site.

i've been there many times, so has Ang Bantayanon and Ang Karaang Tawo. Unfortunately, wa na sila sa mga simbahan nga wala sa postcard, like the churches outside Cebu City.

it's the Agustinos Filipinos de Valladolid Museum and Library in Spain that should have the materials we need, which are mostly photos lang.

Ah Ok, never really gave it much though kada adto nako didto. Ang ako pirmi tan-awon kanang usa ka St. Michael carving diha sa hallway and the St, Michael didto dapit sa may organ. Sometimes, just stared at these for several minutes. Am always facinated how each St. Michael is different from the other. Sometimes, murag sundawo sa ancient roman, sometimes mura lang ug ordinaryong tawo, sometimes angel naka toga. Guess each artist has a different interpretation. Siguro to some extent St. Michael is depicted in more ways than most of the saints.

To some extent more on the art work, the presentation and the artist's influence ang attraction than the saint per se.

@Ang Karaang Tawo,

usc has two copies of this book, after all it talks of the first 50 years of seminario-colegio de san carlos when it was still under the Vincentians.

but this is, of course, different from the Breve Resena...de Diocesis de Cebu, the book that we will use as major text for the coffee table book project. there is only one original book at cebuano studies center.

@Ang Karaang Tawo,

usc has two copies of this book, after all it talks of the first 50 years of seminario-colegio de san carlos when it was still under the Vincentians.

but this is, of course, different from the Breve Resena...de Diocesis de Cebu, the book that we will use as major text for the coffee table book project. there is only one original book at cebuano studies center.

Happy Fiesta sa tanang Carolinians dinhi

100th death anniversary ni St. Arnold Janssen, SVD Founder on 15 January 2009.

Padre Gee, asa ang kaon? (Sa Steyler?) Hahaha!

Happy Fiesta sa tanang Carolinians dinhi

100th death anniversary ni St. Arnold Janssen, SVD Founder on 15 January 2009.

Padre Gee, asa ang kaon? (Sa Steyler?) Hahaha!

Happy Fiesta sa tanang Carolinians dinhi

100th death anniversary ni St. Arnold Janssen, SVD Founder on 15 January 2009.

Padre Gee, asa ang kaon? (Sa Steyler?) Hahaha!

naa ko sa munich karon ... eskwela lang gihapon

Happy Fiesta sa tanang Carolinians dinhi

100th death anniversary ni St. Arnold Janssen, SVD Founder on 15 January 2009.

Padre Gee, asa ang kaon? (Sa Steyler?) Hahaha!

naa ko sa munich karon ... eskwela lang gihapon

William Dickson Boyce, Philippine Islands. Published 1914

http://i136.photobucket.com/albums/q177/harveharve/stoninocebu1911.gif
Sto. Nino in 1911

http://i136.photobucket.com/albums/q177/harveharve/stoninocebu1914.gif
Sto. Nino in 1914

http://i136.photobucket.com/albums/q177/harveharve/sanagustincebu1914.gif
San Agustin Church (Basilica Minore del Sto. Nino)

http://i136.photobucket.com/albums/q177/harveharve/nationalhighschoolcebu1914.gif

http://i136.photobucket.com/albums/q177/harveharve/magellanmonumentcebu1914.gif
Magellan's Monument, Opon.

http://i136.photobucket.com/albums/q177/harveharve/ftsanpedrocebu1911.gif
Fuerza de San Pedro, 1911

http://i136.photobucket.com/albums/q177/harveharve/fortsanpedrocebu1914.gif
Fuerza de San Pedro, 1914

http://i136.photobucket.com/albums/q177/harveharve/coloncebu1914.gif
Calle Cristobal Colon, 1914

http://i136.photobucket.com/albums/q177/harveharve/cebuport1914.gif
Cebu Port, 1914

http://i136.photobucket.com/albums/q177/harveharve/cebuport1911.gif
Cebu Port, 1911

http://i136.photobucket.com/albums/q177/harveharve/cebu1899.gif
San Nicolas, looking northeast, 1911. The Recoletos church can be seen on the lefthandside of this photo.

William Dickson Boyce, Philippine Islands. Published 1914

http://i136.photobucket.com/albums/q177/harveharve/stoninocebu1911.gif
Sto. Nino in 1911

http://i136.photobucket.com/albums/q177/harveharve/stoninocebu1914.gif
Sto. Nino in 1914

http://i136.photobucket.com/albums/q177/harveharve/sanagustincebu1914.gif
San Agustin Church (Basilica Minore del Sto. Nino)

http://i136.photobucket.com/albums/q177/harveharve/nationalhighschoolcebu1914.gif

http://i136.photobucket.com/albums/q177/harveharve/magellanmonumentcebu1914.gif
Magellan's Monument, Opon.

http://i136.photobucket.com/albums/q177/harveharve/ftsanpedrocebu1911.gif
Fuerza de San Pedro, 1911

http://i136.photobucket.com/albums/q177/harveharve/fortsanpedrocebu1914.gif
Fuerza de San Pedro, 1914

http://i136.photobucket.com/albums/q177/harveharve/coloncebu1914.gif
Calle Cristobal Colon, 1914

http://i136.photobucket.com/albums/q177/harveharve/cebuport1914.gif
Cebu Port, 1914

http://i136.photobucket.com/albums/q177/harveharve/cebuport1911.gif
Cebu Port, 1911

http://i136.photobucket.com/albums/q177/harveharve/cebu1899.gif
San Nicolas, looking northeast, 1911. The Recoletos church can be seen on the lefthandside of this photo.

Nindot ni nga thread kay mura ka og nag time travel sa cebu's past.

Nindot ni nga thread kay mura ka og nag time travel sa cebu's past.

Cebu is rich even before the Spanish came. Cebuano has entrepreneurial spirit. There is a constant trade from the Chinese and the Arabs during the pre-Hispanic era.

Cebu is rich even before the Spanish came. Cebuano has entrepreneurial spirit. There is a constant trade from the Chinese and the Arabs during the pre-Hispanic era.

A description of the Sto. Nino in the Convento by Florence Kimball Russel. Early 20th Century.
http://digital.library.cornell.edu/cache/s/e/a/sea182/00172.tifs.gif
http://digital.library.cornell.edu/cache/s/e/a/sea182/00173.tifs.gif
http://digital.library.cornell.edu/cache/s/e/a/sea182/00174.tifs.gif

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A description of the Sto. Nino in the Convento by Florence Kimball Russel. Early 20th Century.
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http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

If the picture wasn,t labelled, i would assume that this was the cathedral's retablo, judging on the windows and the bihsop's chair. :lol:

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg (http://imageshack.us)

If the picture wasn,t labelled, i would assume that this was the cathedral's retablo, judging on the windows and the bihsop's chair. :lol:

I think it was made in Belgium (not China! LoL). :)

The devotion of Filipinos to Our Lord Jesus Christ as the Holy Child or the Santo Niño started here in Cebu with Ferdinand Magellan’s gift of an image to the queen of King Humabon in 1521, and the subsequent rediscovery of the same image by Miguel de Legazpi’s expedition in 1565, during the reign of the Cebuano King Tupas.

The image of the Sto.Niño de Cebu originated from the Spanish dominion in Flanders (near Belgium) circa 15th century, and was given by King Philip II to Ferdinand Magellan as the Patron and Protector of his expedition.

Other images on display include Santo Niño de Natividad, Santo Niñong Palaboy, Santo Niño de Abundancia, Santo Niño Salvador del Mundo, Santo Niño de Santa Eucaristia, Sto. Niñong Mangingisda, Santo Niño del Mar, Sto. Niño de Santa Iglesia, Sto. Niño de Ilocandia, Santo Niño de Mindanao, Santo Niño Ray, Santo Niño Durmiente, The Sleeping Santo Niño of Cebu, Santo Niño de Cebu en Porcelana, Santo Niño de Cebu en Bronce, Santo Niño de la Paz, Santo Niño del Consuelo, Santo Niño de Malolos, Santo Niño de Pasion, Santo Niño de Zurdo, Santo Niño delos Carpenteros, Santo Niño de Cebu del Siglo, Santo Niño de Cebu en España, Santo Niño de Ternate, Santo Niño de Cebu en Marfil, Santo Niño de Almohadon, Standard of the Most Holy Name of Jesus, Divine Child of the Gospel, Santo Niño del Santo Rosario, El Capitan General de Filipinas, Santo Niño delos Obreros, Santo Niño del Cielo, Santo Niño de Atocha, España y Mexico, Divino Niño Jesus de Bogota, Colombia, and Santo Niño del Remedio, Madrid, España.

http://www.sunstar.com.ph/static/ceb/2008/01/11/life/sto..ni.o.exhibit.at.sm.art.center.html

sigurado gyud ka bai nga kana si tupaz KING gyud na siya. dili lang kay barrio capitan. kay ug mao nay tinuod, duna gyud diay ni ROYAL BLOOD ang mga cebuano. mao siguro na nga dili gyud ta mag po po sa atong linguaje kay taas man atong social status sa ubang mga lumolupyo sa atong nasud.

unsa man sab to si QUEEN Juana tinuod sab to siyang queen dili lang kay mayor doma or governess ba. syalan ba nga duna may queen and king ang cebu pero asa man ilang ginharian? naa sa ilaum sa pier nga daghang mana dinhang ukoy.

i trace biya gyud na ninyo atong pagka royal blood ha kay dili nata mangasawa or mamana ug ordinaryo lang tao. kinahanglan gyud sila pud descendant sila sa royal family. kong sa bagay gawin silang kabit #1 or #2.

I think it was made in Belgium (not China! LoL). :)

The devotion of Filipinos to Our Lord Jesus Christ as the Holy Child or the Santo Niño started here in Cebu with Ferdinand Magellan’s gift of an image to the queen of King Humabon in 1521, and the subsequent rediscovery of the same image by Miguel de Legazpi’s expedition in 1565, during the reign of the Cebuano King Tupas.

The image of the Sto.Niño de Cebu originated from the Spanish dominion in Flanders (near Belgium) circa 15th century, and was given by King Philip II to Ferdinand Magellan as the Patron and Protector of his expedition.

Other images on display include Santo Niño de Natividad, Santo Niñong Palaboy, Santo Niño de Abundancia, Santo Niño Salvador del Mundo, Santo Niño de Santa Eucaristia, Sto. Niñong Mangingisda, Santo Niño del Mar, Sto. Niño de Santa Iglesia, Sto. Niño de Ilocandia, Santo Niño de Mindanao, Santo Niño Ray, Santo Niño Durmiente, The Sleeping Santo Niño of Cebu, Santo Niño de Cebu en Porcelana, Santo Niño de Cebu en Bronce, Santo Niño de la Paz, Santo Niño del Consuelo, Santo Niño de Malolos, Santo Niño de Pasion, Santo Niño de Zurdo, Santo Niño delos Carpenteros, Santo Niño de Cebu del Siglo, Santo Niño de Cebu en España, Santo Niño de Ternate, Santo Niño de Cebu en Marfil, Santo Niño de Almohadon, Standard of the Most Holy Name of Jesus, Divine Child of the Gospel, Santo Niño del Santo Rosario, El Capitan General de Filipinas, Santo Niño delos Obreros, Santo Niño del Cielo, Santo Niño de Atocha, España y Mexico, Divino Niño Jesus de Bogota, Colombia, and Santo Niño del Remedio, Madrid, España.

http://www.sunstar.com.ph/static/ceb/2008/01/11/life/sto..ni.o.exhibit.at.sm.art.center.html

sigurado gyud ka bai nga kana si tupaz KING gyud na siya. dili lang kay barrio capitan. kay ug mao nay tinuod, duna gyud diay ni ROYAL BLOOD ang mga cebuano. mao siguro na nga dili gyud ta mag po po sa atong linguaje kay taas man atong social status sa ubang mga lumolupyo sa atong nasud.

unsa man sab to si QUEEN Juana tinuod sab to siyang queen dili lang kay mayor doma or governess ba. syalan ba nga duna may queen and king ang cebu pero asa man ilang ginharian? naa sa ilaum sa pier nga daghang mana dinhang ukoy.

i trace biya gyud na ninyo atong pagka royal blood ha kay dili nata mangasawa or mamana ug ordinaryo lang tao. kinahanglan gyud sila pud descendant sila sa royal family. kong sa bagay gawin silang kabit #1 or #2.

If the picture wasn,t labelled, i would assume that this was the cathedral's retablo, judging on the windows and the bihsop's chair. :lol:

no, this was the chapel of the pre-war san carlos seminary. prior to vatican ii reforms, there were the so-called minor orders: subdeacon, lector, acolyte, porter & exorcist, which the seminarians had to undergo before they were ordained deacons and priests. since they were "minor" ordinations,they were held in the seminary chapel. that is why there is a bishop's chair in the picture. (all these minor orders were abolished except lector and acolyte which are "degraded" into ministries)

If the picture wasn,t labelled, i would assume that this was the cathedral's retablo, judging on the windows and the bihsop's chair. :lol:

no, this was the chapel of the pre-war san carlos seminary. prior to vatican ii reforms, there were the so-called minor orders: subdeacon, lector, acolyte, porter & exorcist, which the seminarians had to undergo before they were ordained deacons and priests. since they were "minor" ordinations,they were held in the seminary chapel. that is why there is a bishop's chair in the picture. (all these minor orders were abolished except lector and acolyte which are "degraded" into ministries)

sigurado gyud ka bai nga kana si tupaz KING gyud na siya. dili lang kay barrio capitan. kay ug mao nay tinuod, duna gyud diay ni ROYAL BLOOD ang mga cebuano. mao siguro na nga dili gyud ta mag po po sa atong linguaje kay taas man atong social status sa ubang mga lumolupyo sa atong nasud.

unsa man sab to si QUEEN Juana tinuod sab to siyang queen dili lang kay mayor doma or governess ba. syalan ba nga duna may queen and king ang cebu pero asa man ilang ginharian? naa sa ilaum sa pier nga daghang mana dinhang ukoy.

i trace biya gyud na ninyo atong pagka royal blood ha kay dili nata mangasawa or mamana ug ordinaryo lang tao. kinahanglan gyud sila pud descendant sila sa royal family. kong sa bagay gawin silang kabit #1 or #2.


This issue also cropped up in Thread 6.

This mistake of using the European system of peerage to refer to petty chiefs is explained by John Phelan in The Hispanization of the Philippines (1957?).

The media and all writers of Philippine history should really stop using these titles to refer to the datu or radiah/rajah and his wife, because that's what they really were, datus or petty chiefs ruling a small band of related families occupying a small defensible territory. Rajah or Datu Tupas actually ruled an area that now roughly corresponds to old Cebu, i.e. from the Tabacalera bridge near Plaza Independencia to Fagina Bridge where the Guadalupe (?) river exits to the sea.

If you go to the rural areas today, that would roughly correspond to a small barangay run by a barangay captain or chairman.

sigurado gyud ka bai nga kana si tupaz KING gyud na siya. dili lang kay barrio capitan. kay ug mao nay tinuod, duna gyud diay ni ROYAL BLOOD ang mga cebuano. mao siguro na nga dili gyud ta mag po po sa atong linguaje kay taas man atong social status sa ubang mga lumolupyo sa atong nasud.

unsa man sab to si QUEEN Juana tinuod sab to siyang queen dili lang kay mayor doma or governess ba. syalan ba nga duna may queen and king ang cebu pero asa man ilang ginharian? naa sa ilaum sa pier nga daghang mana dinhang ukoy.

i trace biya gyud na ninyo atong pagka royal blood ha kay dili nata mangasawa or mamana ug ordinaryo lang tao. kinahanglan gyud sila pud descendant sila sa royal family. kong sa bagay gawin silang kabit #1 or #2.


This issue also cropped up in Thread 6.

This mistake of using the European system of peerage to refer to petty chiefs is explained by John Phelan in The Hispanization of the Philippines (1957?).

The media and all writers of Philippine history should really stop using these titles to refer to the datu or radiah/rajah and his wife, because that's what they really were, datus or petty chiefs ruling a small band of related families occupying a small defensible territory. Rajah or Datu Tupas actually ruled an area that now roughly corresponds to old Cebu, i.e. from the Tabacalera bridge near Plaza Independencia to Fagina Bridge where the Guadalupe (?) river exits to the sea.

If you go to the rural areas today, that would roughly correspond to a small barangay run by a barangay captain or chairman.

no, this was the chapel of the pre-war san carlos seminary. prior to vatican ii reforms, there were the so-called minor orders: subdeacon, lector, acolyte, porter & exorcist, which the seminarians had to undergo before they were ordained deacons and priests. since they were "minor" ordinations,they were held in the seminary chapel. that is why there is a bishop's chair in the picture. (all these minor orders were abolished except lector and acolyte which are "degraded" into ministries)

Was there a Loreto altar in the chapel, perhaps even a picture of it?

no, this was the chapel of the pre-war san carlos seminary. prior to vatican ii reforms, there were the so-called minor orders: subdeacon, lector, acolyte, porter & exorcist, which the seminarians had to undergo before they were ordained deacons and priests. since they were "minor" ordinations,they were held in the seminary chapel. that is why there is a bishop's chair in the picture. (all these minor orders were abolished except lector and acolyte which are "degraded" into ministries)

Was there a Loreto altar in the chapel, perhaps even a picture of it?

Thanks to the links of Harveharve, I've get to see some rare books.

I noticed that most foreign writers seem to get confused that the Image of the Santo Nino de Cebu is in the Cathedral instead of the old Agustinan Church.

Thanks to the links of Harveharve, I've get to see some rare books.

I noticed that most foreign writers seem to get confused that the Image of the Santo Nino de Cebu is in the Cathedral instead of the old Agustinan Church.

Thanks to the links of Harveharve, I've get to see some rare books.

I noticed that most foreign writers seem to get confused that the Image of the Santo Nino de Cebu is in the Cathedral instead of the old Agustinan Church.

I've browsed through some of the works talking about Cebu at the Cornel University online library, indeed, early writers often confuse the two churches. Some photographic plates were even mislabeled. So far, I've logged on for 3 days reading those rare digitized books... lingaw basahon noh? Especially their views on how a native Filipino is... sometimes the descriptions are quite "ticklish".

Thanks to the links of Harveharve, I've get to see some rare books.

I noticed that most foreign writers seem to get confused that the Image of the Santo Nino de Cebu is in the Cathedral instead of the old Agustinan Church.

I've browsed through some of the works talking about Cebu at the Cornel University online library, indeed, early writers often confuse the two churches. Some photographic plates were even mislabeled. So far, I've logged on for 3 days reading those rare digitized books... lingaw basahon noh? Especially their views on how a native Filipino is... sometimes the descriptions are quite "ticklish".

I've browsed through some of the works talking about Cebu at the Cornel University online library, indeed, early writers often confuse the two churches. Some photographic plates were even mislabeled. So far, I've logged on for 3 days reading those rare digitized books... lingaw basahon noh? Especially their views on how a native Filipino is... sometimes the descriptions are quite "ticklish".

IMO, the Basilica's stature is very Cathedralish...very imposing for a church beside a plaza.

Hehe! Yeah...as expected from colonist's perspective, especially of that particular time period. Mas init pa bitaw ila mata sa Pinoy in general sa first few years of American colonization, during the imposition of the Sedition Law.

Makalingaw jud, especially some journals of foreigners. Unya, I always keep on seeing "tough competition" between our localities before.

Its really a good read. :okay:

I've browsed through some of the works talking about Cebu at the Cornel University online library, indeed, early writers often confuse the two churches. Some photographic plates were even mislabeled. So far, I've logged on for 3 days reading those rare digitized books... lingaw basahon noh? Especially their views on how a native Filipino is... sometimes the descriptions are quite "ticklish".

IMO, the Basilica's stature is very Cathedralish...very imposing for a church beside a plaza.

Hehe! Yeah...as expected from colonist's perspective, especially of that particular time period. Mas init pa bitaw ila mata sa Pinoy in general sa first few years of American colonization, during the imposition of the Sedition Law.

Makalingaw jud, especially some journals of foreigners. Unya, I always keep on seeing "tough competition" between our localities before.

Its really a good read. :okay:

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg

I read somewhere that Fr. Sedeño, SJ was buried somewhere in this altar. Maybe behind the altar or what?

This is the area that is currently occupied by AA's Barbeque right? Does the archdiocese still own the property or did they sell it after the seminary-church was destroyed during the war?


Regarding the bishop's chair, I saw a photo where then Bishop Reyes presided an ordination at this church. Maybe the chair was put there for ceremonies presided by the bishop such as an ordination?
...

http://img300.imageshack.us/img300/323/dsc00212gy1.jpg

I read somewhere that Fr. Sedeño, SJ was buried somewhere in this altar. Maybe behind the altar or what?

This is the area that is currently occupied by AA's Barbeque right? Does the archdiocese still own the property or did they sell it after the seminary-church was destroyed during the war?


Regarding the bishop's chair, I saw a photo where then Bishop Reyes presided an ordination at this church. Maybe the chair was put there for ceremonies presided by the bishop such as an ordination?
...

As described by Russel, the niche that then contained the original image of the Sto. Niño and opens to the main altar retablo still exist, minus the embellishments perhaps.

http://farm3.static.flickr.com/2410/2453757725_6dd5f2d1de.jpg?v=0

http://farm4.static.flickr.com/3169/2454586146_bc63de3967.jpg?v=0

http://farm4.static.flickr.com/3119/2453758893_5a11ac55bd.jpg?v=0


A description of the Sto. Nino in the Convento by Florence Kimball Russel. Early 20th Century.
http://digital.library.cornell.edu/cache/s/e/a/sea182/00172.tifs.gif

You may continue reading the text HERE. (http://digital.library.cornell.edu/cgi/t/text/pageviewer-idx?c=sea;cc=sea;q1=cebu;rgn=full%20text;idno=sea182;didno=sea182;view=image;seq=174;node=sea182%3A7;page=root;size=s;frm=frameset;)

As described by Russel, the niche that then contained the original image of the Sto. Niño and opens to the main altar retablo still exist, minus the embellishments perhaps.

http://farm3.static.flickr.com/2410/2453757725_6dd5f2d1de.jpg?v=0

http://farm4.static.flickr.com/3169/2454586146_bc63de3967.jpg?v=0

http://farm4.static.flickr.com/3119/2453758893_5a11ac55bd.jpg?v=0


A description of the Sto. Nino in the Convento by Florence Kimball Russel. Early 20th Century.
http://digital.library.cornell.edu/cache/s/e/a/sea182/00172.tifs.gif

You may continue reading the text HERE. (http://digital.library.cornell.edu/cgi/t/text/pageviewer-idx?c=sea;cc=sea;q1=cebu;rgn=full%20text;idno=sea182;didno=sea182;view=image;seq=174;node=sea182%3A7;page=root;size=s;frm=frameset;)

This issue also cropped up in Thread 6.

This mistake of using the European system of peerage to refer to petty chiefs is explained by John Phelan in The Hispanization of the Philippines (1957?).

The media and all writers of Philippine history should really stop using these titles to refer to the datu or radiah/rajah and his wife, because that's what they really were, datus or petty chiefs ruling a small band of related families occupying a small defensible territory. Rajah or Datu Tupas actually ruled an area that now roughly corresponds to old Cebu, i.e. from the Tabacalera bridge near Plaza Independencia to Fagina Bridge where the Guadalupe (?) river exits to the sea.

If you go to the rural areas today, that would roughly correspond to a small barangay run by a barangay captain or chairman.

these are the accounts from pigafetta's Relazione del primo viaggio intorno al mondo:

La domenica, a 7 de aprile, a mezzo dì, intrassemo nel porto di Zubu; passando per molti villaggi vedevamo molte case fatte sopra li arbori...

...In questa isola sono molte ville, li nomi de le quali e de li suoi principali sono questi: Cinghapola: li sui principali Cilaton, Cigubacan, Cimaningha, Cimatighat; Cimabul: una Mandani; il suo principale Apanovan: una Lalan, il suo principale Theten; una Lalutan, il suo principale Iapan, una Cilumai e un'altra Lubucun.

... Il nome de la sua villa era Matan, li sui principali Zula e Cilapulapu

the word villaggi is for the "villages".

while the word "ville" would mean big houses probably a communal clan houses (a villa).

and a "case" means "houses".

and each clan chiefs had been mentioned by pigafetta.

Cinghapola have Cilaton, Cigubacan, Cimaningha, Cimatighat as heads.

Mandani have Cimabul as head.

Lalan have Apanovan and so on...

with Zula and Cilapulapu as head of Matan.

analyzing the accounts of pigafetta, it is my humble opinion that these people are clan chiefs heading an extended family living in big communal houses much like those in the cordilleras and those made by the lumads of mindanao which they use as meeting halls to resolve disputes, or make contracts and treaties with other clans and most often a place where celebrations and feasts are held whether to contract or celebrate marriages or feasts honoring their anitos.

This issue also cropped up in Thread 6.

This mistake of using the European system of peerage to refer to petty chiefs is explained by John Phelan in The Hispanization of the Philippines (1957?).

The media and all writers of Philippine history should really stop using these titles to refer to the datu or radiah/rajah and his wife, because that's what they really were, datus or petty chiefs ruling a small band of related families occupying a small defensible territory. Rajah or Datu Tupas actually ruled an area that now roughly corresponds to old Cebu, i.e. from the Tabacalera bridge near Plaza Independencia to Fagina Bridge where the Guadalupe (?) river exits to the sea.

If you go to the rural areas today, that would roughly correspond to a small barangay run by a barangay captain or chairman.

these are the accounts from pigafetta's Relazione del primo viaggio intorno al mondo:

La domenica, a 7 de aprile, a mezzo dì, intrassemo nel porto di Zubu; passando per molti villaggi vedevamo molte case fatte sopra li arbori...

...In questa isola sono molte ville, li nomi de le quali e de li suoi principali sono questi: Cinghapola: li sui principali Cilaton, Cigubacan, Cimaningha, Cimatighat; Cimabul: una Mandani; il suo principale Apanovan: una Lalan, il suo principale Theten; una Lalutan, il suo principale Iapan, una Cilumai e un'altra Lubucun.

... Il nome de la sua villa era Matan, li sui principali Zula e Cilapulapu

the word villaggi is for the "villages".

while the word "ville" would mean big houses probably a communal clan houses (a villa).

and a "case" means "houses".

and each clan chiefs had been mentioned by pigafetta.

Cinghapola have Cilaton, Cigubacan, Cimaningha, Cimatighat as heads.

Mandani have Cimabul as head.

Lalan have Apanovan and so on...

with Zula and Cilapulapu as head of Matan.

analyzing the accounts of pigafetta, it is my humble opinion that these people are clan chiefs heading an extended family living in big communal houses much like those in the cordilleras and those made by the lumads of mindanao which they use as meeting halls to resolve disputes, or make contracts and treaties with other clans and most often a place where celebrations and feasts are held whether to contract or celebrate marriages or feasts honoring their anitos.

these are the accounts from pigafetta's Relazione del primo viaggio intorno al mondo:



the word villaggi is for the "villages".

while the word "ville" would mean big houses probably a communal clan houses (a villa).

and a "case" means "houses".

and each clan chiefs had been mentioned by pigafetta.

Cinghapola have Cilaton, Cigubacan, Cimaningha, Cimatighat as heads.

Mandani have Cimabul as head.

Lalan have Apanovan and so on...

with Zula and Cilapulapu as head of Matan.

analyzing the accounts of pigafetta, it is my humble opinion that these people are clan chiefs heading an extended family living in big communal houses much like those in the cordilleras and those made by the lumads of mindanao which they use as meeting halls to resolve disputes, or make contracts and treaties with other clans and most often a place where celebrations and feasts are held whether to contract or celebrate marriages or feasts honoring their anitos.


i agree.

the funny thing about the naming of the chiefs is that the Spaniards mistook the "si" as part of the name. The normal way a Cebuano would refer to a person (for example Humabon and Lapulapu) when you ask about their names while pointing to them would be to say "Si Humabon na sya. Si Lapulapu to siya etc. "

Which makes Sikatuna, for example, as actually "Katuna".

Thus, from the Pigafetta account, the chiefs' names should be: Laton, Gubacan, Maningha, Matighat etc.

these are the accounts from pigafetta's Relazione del primo viaggio intorno al mondo:



the word villaggi is for the "villages".

while the word "ville" would mean big houses probably a communal clan houses (a villa).

and a "case" means "houses".

and each clan chiefs had been mentioned by pigafetta.

Cinghapola have Cilaton, Cigubacan, Cimaningha, Cimatighat as heads.

Mandani have Cimabul as head.

Lalan have Apanovan and so on...

with Zula and Cilapulapu as head of Matan.

analyzing the accounts of pigafetta, it is my humble opinion that these people are clan chiefs heading an extended family living in big communal houses much like those in the cordilleras and those made by the lumads of mindanao which they use as meeting halls to resolve disputes, or make contracts and treaties with other clans and most often a place where celebrations and feasts are held whether to contract or celebrate marriages or feasts honoring their anitos.


i agree.

the funny thing about the naming of the chiefs is that the Spaniards mistook the "si" as part of the name. The normal way a Cebuano would refer to a person (for example Humabon and Lapulapu) when you ask about their names while pointing to them would be to say "Si Humabon na sya. Si Lapulapu to siya etc. "

Which makes Sikatuna, for example, as actually "Katuna".

Thus, from the Pigafetta account, the chiefs' names should be: Laton, Gubacan, Maningha, Matighat etc.

Sinug.

Quite an interesting video with an interview of Estelita "Inday Titang" Diola and how the Sinug was danced prior to the Festival we know it today. check out 1:27 of the video.

UBDFRa4agg8

Sinug.

Quite an interesting video with an interview of Estelita "Inday Titang" Diola and how the Sinug was danced prior to the Festival we know it today. check out 1:27 of the video.

UBDFRa4agg8

[QUOTE=LordCarnal;30725598]As described by Russel, the niche that then contained the original image of the Sto. Niño and opens to the main altar retablo still exist, minus the embellishments perhaps.


http://farm4.static.flickr.com/3169/2454586146_bc63de3967.jpg?v=0

The niche must have looked awe inspiring when it was still bedecked with precious metals (I'm assuming it was) .. but still, the bare wood looks marvelous:)

[QUOTE=LordCarnal;30725598]As described by Russel, the niche that then contained the original image of the Sto. Niño and opens to the main altar retablo still exist, minus the embellishments perhaps.


http://farm4.static.flickr.com/3169/2454586146_bc63de3967.jpg?v=0

The niche must have looked awe inspiring when it was still bedecked with precious metals (I'm assuming it was) .. but still, the bare wood looks marvelous:)

I read somewhere that Fr. Sedeño, SJ was buried somewhere in this altar. Maybe behind the altar or what?
...

Most of the Jesuit missionaries were exhumed and reburied in the crypt of the San Ignacio church sometime in the 1890s. There were exceptions of course, like when it was impossible to locate the tomb.

I read somewhere that Fr. Sedeño, SJ was buried somewhere in this altar. Maybe behind the altar or what?
...

Most of the Jesuit missionaries were exhumed and reburied in the crypt of the San Ignacio church sometime in the 1890s. There were exceptions of course, like when it was impossible to locate the tomb.

Sinug.

Quite an interesting video with an interview of Estelita "Inday Titang" Diola and how the Sinug was danced prior to the Festival we know it today. check out 1:27 of the video.

UBDFRa4agg8

Yes you are right the video is quite interesting most specially on the following words of Estelita "Inday Titang" Diola
1. She uses the word sinug not sinulog. I can understand the evolution of the festivity but I am facinated that she used sinug, the letter "L" in the middle of the word is silent in cebuano. Makes me wonder why was it ever called sinulog in the first place.
2. She also stated the words "bathala and bata" or something to that effect. Gives me the impression of how christianity, whether by design or accident, was mingled with local beliefs.

Sinug.

Quite an interesting video with an interview of Estelita "Inday Titang" Diola and how the Sinug was danced prior to the Festival we know it today. check out 1:27 of the video.

UBDFRa4agg8

Yes you are right the video is quite interesting most specially on the following words of Estelita "Inday Titang" Diola
1. She uses the word sinug not sinulog. I can understand the evolution of the festivity but I am facinated that she used sinug, the letter "L" in the middle of the word is silent in cebuano. Makes me wonder why was it ever called sinulog in the first place.
2. She also stated the words "bathala and bata" or something to that effect. Gives me the impression of how christianity, whether by design or accident, was mingled with local beliefs.

^^^^

By pronouncing "Sinulog" as "Sinug", she is merely signifying the fact that she lives in the city.

Dr. Erlinda Alburo and others who are familiar with the Cebuano language think that the shortening of Cebuano words that contain syllables with a preceding "L" as in "wa" for "wala", "di" for "dili" is a product of the necessities of shortening words in newspapers and other printed matter that began around the 1930s.

Note that once you go out of the city, especially from Argao down southwards, there is no foreshortening of these syllables. And people there make fun of you when you shorten the words with la, lo, or li.

In short, taga-city ra ang mawala ang a "La" or "lo".

IMO, Sinulog is the correct term. Her mispronounciation is due to the accident of her location.

By the way, in at least one Spanish period book, Sinulog was not just a term for the Cebuano ritual involving the Sto. Nino. The Felix Laureano book "Recuerdos de Filipinas" (Barcelona, 1895) in fact lumps sinulog together with the "Moro-moro" pointing out their origin to be Jolo. Probably an error?

^^^^

By pronouncing "Sinulog" as "Sinug", she is merely signifying the fact that she lives in the city.

Dr. Erlinda Alburo and others who are familiar with the Cebuano language think that the shortening of Cebuano words that contain syllables with a preceding "L" as in "wa" for "wala", "di" for "dili" is a product of the necessities of shortening words in newspapers and other printed matter that began around the 1930s.

Note that once you go out of the city, especially from Argao down southwards, there is no foreshortening of these syllables. And people there make fun of you when you shorten the words with la, lo, or li.

In short, taga-city ra ang mawala ang a "La" or "lo".

IMO, Sinulog is the correct term. Her mispronounciation is due to the accident of her location.

By the way, in at least one Spanish period book, Sinulog was not just a term for the Cebuano ritual involving the Sto. Nino. The Felix Laureano book "Recuerdos de Filipinas" (Barcelona, 1895) in fact lumps sinulog together with the "Moro-moro" pointing out their origin to be Jolo. Probably an error?

Yes you are right the video is quite interesting most specially on the following words of Estelita "Inday Titang" Diola
1. She uses the word sinug not sinulog. I can understand the evolution of the festivity but I am facinated that she used sinug, the letter "L" in the middle of the word is silent in cebuano. Makes me wonder why was it ever called sinulog in the first place.
2. She also stated the words "bathala and bata" or something to that effect. Gives me the impression of how christianity, whether by design or accident, was mingled with local beliefs.

It's probably because metropolitan Cebuano is the vulgar-tongue-Dakbayan-Cebuano (permit me to coin such a term), if you go into the deep south one would not hear the "L" dropped like Balas (Ba's), Balay (Ba'y), Kulun (Ku'un), Kalayo (Ka'yo), Tagalog (Taga'wg), Hanap (ha'ap) and so forth. Like if we go into the root word of Sinulog, it would be Sulug in proper Cebuano and Su'ug in the vulgar tongue or Sinu'og or Sinulog. I think it's colloquialism at work or metropolitan Cebuano is just a dialect of Cebuano per se which evolved over time hehe if you go to the South, more often than not, the kind of Cebuano you would hear is Dalaguet'non Cebuano.

Even here in Labangon there are Cebuano words you would not hear elsewhere like Kaga (similar to Daot), Tu'to (Tulo 3), Bayntsingi (vulgar for veinte y cinco) and other colorful colloquialisms I'm afraid may be not agreeable to most people hehe But going back to the "Sinug", most of those from the older generation in Labangon proper still use Sinug to refer to the Sinulog, like, "mu-adto mi sa Sto. Nino magpa-sinu'og"

Sir Joebers is right, using the "La" in ummmm parochial parts of the City (like Labangon hehehe) one might be branded as "taga-bukid" (pardon me for using that word) hahaha that's what most of the older gents would call someone who uses "la"

Yes you are right the video is quite interesting most specially on the following words of Estelita "Inday Titang" Diola
1. She uses the word sinug not sinulog. I can understand the evolution of the festivity but I am facinated that she used sinug, the letter "L" in the middle of the word is silent in cebuano. Makes me wonder why was it ever called sinulog in the first place.
2. She also stated the words "bathala and bata" or something to that effect. Gives me the impression of how christianity, whether by design or accident, was mingled with local beliefs.

It's probably because metropolitan Cebuano is the vulgar-tongue-Dakbayan-Cebuano (permit me to coin such a term), if you go into the deep south one would not hear the "L" dropped like Balas (Ba's), Balay (Ba'y), Kulun (Ku'un), Kalayo (Ka'yo), Tagalog (Taga'wg), Hanap (ha'ap) and so forth. Like if we go into the root word of Sinulog, it would be Sulug in proper Cebuano and Su'ug in the vulgar tongue or Sinu'og or Sinulog. I think it's colloquialism at work or metropolitan Cebuano is just a dialect of Cebuano per se which evolved over time hehe if you go to the South, more often than not, the kind of Cebuano you would hear is Dalaguet'non Cebuano.

Even here in Labangon there are Cebuano words you would not hear elsewhere like Kaga (similar to Daot), Tu'to (Tulo 3), Bayntsingi (vulgar for veinte y cinco) and other colorful colloquialisms I'm afraid may be not agreeable to most people hehe But going back to the "Sinug", most of those from the older generation in Labangon proper still use Sinug to refer to the Sinulog, like, "mu-adto mi sa Sto. Nino magpa-sinu'og"

Sir Joebers is right, using the "La" in ummmm parochial parts of the City (like Labangon hehehe) one might be branded as "taga-bukid" (pardon me for using that word) hahaha that's what most of the older gents would call someone who uses "la"

Sir Joebers is right, using the "La" in ummmm parochial parts of the City (like Labangon hehehe) one might be branded as "taga-bukid" (pardon me for using that word) hahaha that's what most of the older gents would call someone who uses "la"


lisud pod kaayo oi if Labangon simply becomes Bangon kay di na i-pronounce ang "La"...hehe...corny joke!

Sir Joebers is right, using the "La" in ummmm parochial parts of the City (like Labangon hehehe) one might be branded as "taga-bukid" (pardon me for using that word) hahaha that's what most of the older gents would call someone who uses "la"


lisud pod kaayo oi if Labangon simply becomes Bangon kay di na i-pronounce ang "La"...hehe...corny joke!

lisud pod kaayo oi if Labangon simply becomes Bangon kay di na i-pronounce ang "La"...hehe...corny joke!

HAhahahaha:nuts: paet oi :lol: :lol:

lisud pod kaayo oi if Labangon simply becomes Bangon kay di na i-pronounce ang "La"...hehe...corny joke!

HAhahahaha:nuts: paet oi :lol: :lol:

Most of the Jesuit missionaries were exhumed and reburied in the crypt of the San Ignacio church sometime in the 1890s. There were exceptions of course, like when it was impossible to locate the tomb.

Thanks Jun, here I took a photo of it last Summer,

http://images.acfs1982.multiply.com/image/8/photos/95/500x500/51/Crypt-of-San-Ignacio-Church-Ruins.JPG?et=FTkIPdHxLdB3aDmbJ7jO%2Bw&nmid=83472687

Most of the Jesuit missionaries were exhumed and reburied in the crypt of the San Ignacio church sometime in the 1890s. There were exceptions of course, like when it was impossible to locate the tomb.

Thanks Jun, here I took a photo of it last Summer,

http://images.acfs1982.multiply.com/image/8/photos/95/500x500/51/Crypt-of-San-Ignacio-Church-Ruins.JPG?et=FTkIPdHxLdB3aDmbJ7jO%2Bw&nmid=83472687

Here's a photo from a booklet about the basilica. (Photo scanned by Auxilium_Christianorum of Flickr)

http://farm4.static.flickr.com/3235/3149655573_6949528f5f.jpg?v=0




http://farm3.static.flickr.com/2410/2453757725_6dd5f2d1de.jpg?v=0

http://farm4.static.flickr.com/3169/2454586146_bc63de3967.jpg?v=0

The niche must have looked awe inspiring when it was still bedecked with precious metals (I'm assuming it was) .. but still, the bare wood looks marvelous:)

Here's a photo from a booklet about the basilica. (Photo scanned by Auxilium_Christianorum of Flickr)

http://farm4.static.flickr.com/3235/3149655573_6949528f5f.jpg?v=0




http://farm3.static.flickr.com/2410/2453757725_6dd5f2d1de.jpg?v=0

http://farm4.static.flickr.com/3169/2454586146_bc63de3967.jpg?v=0

The niche must have looked awe inspiring when it was still bedecked with precious metals (I'm assuming it was) .. but still, the bare wood looks marvelous:)

Past Forward
Murdering Cebu’s history


By Jobers Bersales
Cebu Daily News
First Posted 10:35:00 01/15/2009

Filed Under: history


Cebuanos say “gi-murder” when we refer to the emasculation, misrepresentation, or misappropriation of a name, or an event as in “Gi-murder ang akong name” when your name is misspelled whether intentionally or not. How would Cebuanos feel when it’s not merely their names but their history that has been emasculated?

Consider the following lines from a book about Cebu published by a Korean firm: “Travelling under the flag of Spain, Ferdinand Megallan arrived in the fishing village of Sugbo in 1521 and planted a huge wooden cross in the island as a symbol of Christrianity. The cross can now be seen in the street of Magellan, named after Magellan.”

If you don’t find this disturbing, go on to the next paragraph of that same book: “On April 3, 1808, Gen. Leon Kilat led the Cebuano revolution against Spanish colonialism…. Anticipating the revolution, Miguel Lopes de Legaspi, a Spanish official, and his men constructed a small military fort that is now the Fort San Pedro. The following year, American troops led by Commander George Dewey arrived and finished the revolution for the Cebuanos, and Fort San Pedro fell into the hands of the revolutionaries.”

This sweeping account of Cebu’s history is one for the books! The Tres de Abril Revolt in 1808? Miguel Lopes (note the misspelled name!) de Legaspi building a military fort (aren’t all forts military in nature?) the year after? Worse, Commander (not Admiral) Dewey came to Cebu to help in the revolution?

Read on: “On February 24, 1937, Cebu was granted its Charter. On April 10, 1942, during the Japanese Occupation, the Japanese military favored Cebu for its strategic location. In March 1945, Cebu experienced a Hellenic event when the world focused its emporium on Cebu, which was considered as the ‘Cradle of Christianity’ in the Far East.”

It was Cebu City that was granted its charter. To say that it was “Cebu” only is to confuse the island and the province from the place that received its charter. Moreover, April 10, 1942 is the exact date of the Japanese invasion of Cebu, some four months after the Japanese entered Manila. It was not for Cebu’s strategic location that they came; it was because the Japanese were now expanding their control over the archipelago southwards! The movement to the south was logical because Luzon had already been overrun and safely in Japanese hands! In truth, as history would show, the strategic points of the archipelago were Lingayen in Luzon, Leyte-Samar in the Visayas and Davao in Mindanao – the very places where U.S. forces landed in the run-up to Liberation.

What is this Hellenic event in 1945 that placed Cebu as a top destination in the commercial map? A city routed and virtually razed to the ground suddenly becomes the emporium of the world?

I invite the Department of Tourism to scrutinize this very well-packaged book entitled “Club Cebu: Your Complete Guide to Cebu’s Best” and ask the Korean publisher, Ok June Hwang and the Wincard Discount Marketing and Services, to make the necessary corrections on this important piece of the book. And while they’re at it, perhaps it is time for DOT to request for translations of Cebu tourist guidebooks published in Korean to see if Cebu’s history has not been emasculated like this particular tome. Or else, Koreans will go home to their country terribly misinformed about the colorful history of this island province.

Past Forward
Murdering Cebu’s history


By Jobers Bersales
Cebu Daily News
First Posted 10:35:00 01/15/2009

Filed Under: history


Cebuanos say “gi-murder” when we refer to the emasculation, misrepresentation, or misappropriation of a name, or an event as in “Gi-murder ang akong name” when your name is misspelled whether intentionally or not. How would Cebuanos feel when it’s not merely their names but their history that has been emasculated?

Consider the following lines from a book about Cebu published by a Korean firm: “Travelling under the flag of Spain, Ferdinand Megallan arrived in the fishing village of Sugbo in 1521 and planted a huge wooden cross in the island as a symbol of Christrianity. The cross can now be seen in the street of Magellan, named after Magellan.”

If you don’t find this disturbing, go on to the next paragraph of that same book: “On April 3, 1808, Gen. Leon Kilat led the Cebuano revolution against Spanish colonialism…. Anticipating the revolution, Miguel Lopes de Legaspi, a Spanish official, and his men constructed a small military fort that is now the Fort San Pedro. The following year, American troops led by Commander George Dewey arrived and finished the revolution for the Cebuanos, and Fort San Pedro fell into the hands of the revolutionaries.”

This sweeping account of Cebu’s history is one for the books! The Tres de Abril Revolt in 1808? Miguel Lopes (note the misspelled name!) de Legaspi building a military fort (aren’t all forts military in nature?) the year after? Worse, Commander (not Admiral) Dewey came to Cebu to help in the revolution?

Read on: “On February 24, 1937, Cebu was granted its Charter. On April 10, 1942, during the Japanese Occupation, the Japanese military favored Cebu for its strategic location. In March 1945, Cebu experienced a Hellenic event when the world focused its emporium on Cebu, which was considered as the ‘Cradle of Christianity’ in the Far East.”

It was Cebu City that was granted its charter. To say that it was “Cebu” only is to confuse the island and the province from the place that received its charter. Moreover, April 10, 1942 is the exact date of the Japanese invasion of Cebu, some four months after the Japanese entered Manila. It was not for Cebu’s strategic location that they came; it was because the Japanese were now expanding their control over the archipelago southwards! The movement to the south was logical because Luzon had already been overrun and safely in Japanese hands! In truth, as history would show, the strategic points of the archipelago were Lingayen in Luzon, Leyte-Samar in the Visayas and Davao in Mindanao – the very places where U.S. forces landed in the run-up to Liberation.

What is this Hellenic event in 1945 that placed Cebu as a top destination in the commercial map? A city routed and virtually razed to the ground suddenly becomes the emporium of the world?

I invite the Department of Tourism to scrutinize this very well-packaged book entitled “Club Cebu: Your Complete Guide to Cebu’s Best” and ask the Korean publisher, Ok June Hwang and the Wincard Discount Marketing and Services, to make the necessary corrections on this important piece of the book. And while they’re at it, perhaps it is time for DOT to request for translations of Cebu tourist guidebooks published in Korean to see if Cebu’s history has not been emasculated like this particular tome. Or else, Koreans will go home to their country terribly misinformed about the colorful history of this island province.

Looking Back
Humabon’s conversion wasn’t for religion


By Ambeth Ocampo
Philippine Daily Inquirer
First Posted 00:50:00 01/14/2009

Filed Under: history


Last Friday we had the annual feast of the Black Nazarene of Quiapo. We are told the image was brought to the Philippines from Mexico, and one wonders if it was originally black or became black with age and with the soot of candle smoke or incense. I don’t know what type of wood was used to make the image. A detailed scientific study of a splinter can probably tell us the true age of the Nazareno and, perhaps, the place in Mexico it came from. January fiestas start with the Nazareno, an image of the suffering Christ bent and tired from carrying that heavy cross. Devotees are predominantly male and they do come in force on Jan. 9. The women prefer the off-fiesta season, when Quiapo Church is more approachable even when jam-packed on a Friday. As a boy, I remember seeing old ladies wearing different colors at appointed days: on Fridays, they wore purple with a golden sash like the Nazareno; on Tuesdays, they wore brown with a white tasseled belt with three or four knots dangling from their waists for the Franciscan San Antonio de Padua. There was a day for white with a blue sash for Our Lady of Lourdes. There must have been a particular costume and color to go with the saint of the day, but we seldom see devotees in costume these days.

Mike Tan can probably explain why in January we start off with the fiesta of the Nazarene, the adult Christ for adult men, while all of the Sundays in January are dedicated to the Christ Child,or the Santo Niño, who is venerated in Cebu, Panay, Tondo, San Beda College on Mendiola Street, and all over the country. There are big fiestas dedicated to the Santo Niño like the Sinulog in Cebu, the Ati-atihan in Aklan and so many other places that take the fiesta as an excuse for noise, merriment and street-dancing. What is it in an image that we find comforting? Why do some pray to the Black Nazarene and others to the Santo Niño? Which Christ is easier to approach for favors, the suffering adult or the child that looks and is dressed up like a doll? No wonder the good archbishop of Manila tried in vain to “purify” the fiesta by reminding the deaf flock to see beyond the folk image and see Christ who should be our guide in life.

Historically, the image of the Santo Niño venerated in Cebu is the oldest image in the Philippines, unless this is challenged by the image of the Virgin of Ermita that was also found or “recovered” in the islands by the Legaspi expedition in the 16th century. The image of the Santo Niño was presented to the wife of Rajah Humabon when she was baptized in 1521. She was shown a crucifix and an image of the Virgin Mary but the Queen of Cebu, who was baptized and given the name Juana, was attracted to the Santo Niño and asked for it. Magellan was happy to part with it and after the Battle of Mactan, the Santo Niño remained in Cebu and was found by one of Legazpi’s men in 1565. We will go into the historical details about the Santo Niño in a succeeding column because when I re-read the account of the conversion of Humabon, as narrated by Antonio Pigafetta, chronicler of the Magellan expedition, I realized there was nothing religious about it at all. Magellan threatened the “heathens” who refused to be converted with bodily harm; on the other hand, he promised aid and power to the king so that the latter could subdue his enemies.

The mass conversion was held on Sunday, April 14, 1521. The converted were given new names: Humabon became Carlos, in honor of the Holy Roman Emperor Charles V. (The same man who was Carlos I of Spain is the same “Carlos Primero” and “Emperador” we associate with brandy rather than history today.) His wife was christened Juana in honor of Charles V’s mother, who is better known in history as “Juana la Loca” or “Joanna the Mad,” and the poor queen of Cebu didn’t know this bit of the story. Kolambu was named Juan and his wife, Isabel. Two others were named Fernando, one in honor of Ferdinand Magellan, the other in honor of Fernando, the son of Charles V.

Pigafetta described Magellan and Humabon embracing and later sitting on chairs of red and violet with chieftains and other notables on cushions: “The captain told the king through the interpreter that he thanked God for inspiring him to become a Christian; and that (now) he would more easily conquer his enemies than before. The king replied that he wished to become a Christian, but that some of his chiefs did not wish to obey.… Then our captain had all the chiefs of the king called, and told them that, unless they obeyed the king as their king, he would have them killed, and would give their possessions to the king.… The captain told the king that he was going to Spain but that he would return again with so many forces, that he would make him the greatest king of those regions, as he had been the first to express a determination to become a Christian.”

Then a large cross was erected there and Magellan taught the king and the converts how to make the sign of the cross and venerate the cross. Everyone complied. Now what happened to these “instant Christians” after Magellan and his men were massacred by Lapu-lapu in Mactan? Rereading Pigafetta tells us how oversimplified this episode is in our history textbooks. To understand the complexity of history is to understand not just the past but the present as well.

Looking Back
Humabon’s conversion wasn’t for religion


By Ambeth Ocampo
Philippine Daily Inquirer
First Posted 00:50:00 01/14/2009

Filed Under: history


Last Friday we had the annual feast of the Black Nazarene of Quiapo. We are told the image was brought to the Philippines from Mexico, and one wonders if it was originally black or became black with age and with the soot of candle smoke or incense. I don’t know what type of wood was used to make the image. A detailed scientific study of a splinter can probably tell us the true age of the Nazareno and, perhaps, the place in Mexico it came from. January fiestas start with the Nazareno, an image of the suffering Christ bent and tired from carrying that heavy cross. Devotees are predominantly male and they do come in force on Jan. 9. The women prefer the off-fiesta season, when Quiapo Church is more approachable even when jam-packed on a Friday. As a boy, I remember seeing old ladies wearing different colors at appointed days: on Fridays, they wore purple with a golden sash like the Nazareno; on Tuesdays, they wore brown with a white tasseled belt with three or four knots dangling from their waists for the Franciscan San Antonio de Padua. There was a day for white with a blue sash for Our Lady of Lourdes. There must have been a particular costume and color to go with the saint of the day, but we seldom see devotees in costume these days.

Mike Tan can probably explain why in January we start off with the fiesta of the Nazarene, the adult Christ for adult men, while all of the Sundays in January are dedicated to the Christ Child,or the Santo Niño, who is venerated in Cebu, Panay, Tondo, San Beda College on Mendiola Street, and all over the country. There are big fiestas dedicated to the Santo Niño like the Sinulog in Cebu, the Ati-atihan in Aklan and so many other places that take the fiesta as an excuse for noise, merriment and street-dancing. What is it in an image that we find comforting? Why do some pray to the Black Nazarene and others to the Santo Niño? Which Christ is easier to approach for favors, the suffering adult or the child that looks and is dressed up like a doll? No wonder the good archbishop of Manila tried in vain to “purify” the fiesta by reminding the deaf flock to see beyond the folk image and see Christ who should be our guide in life.

Historically, the image of the Santo Niño venerated in Cebu is the oldest image in the Philippines, unless this is challenged by the image of the Virgin of Ermita that was also found or “recovered” in the islands by the Legaspi expedition in the 16th century. The image of the Santo Niño was presented to the wife of Rajah Humabon when she was baptized in 1521. She was shown a crucifix and an image of the Virgin Mary but the Queen of Cebu, who was baptized and given the name Juana, was attracted to the Santo Niño and asked for it. Magellan was happy to part with it and after the Battle of Mactan, the Santo Niño remained in Cebu and was found by one of Legazpi’s men in 1565. We will go into the historical details about the Santo Niño in a succeeding column because when I re-read the account of the conversion of Humabon, as narrated by Antonio Pigafetta, chronicler of the Magellan expedition, I realized there was nothing religious about it at all. Magellan threatened the “heathens” who refused to be converted with bodily harm; on the other hand, he promised aid and power to the king so that the latter could subdue his enemies.

The mass conversion was held on Sunday, April 14, 1521. The converted were given new names: Humabon became Carlos, in honor of the Holy Roman Emperor Charles V. (The same man who was Carlos I of Spain is the same “Carlos Primero” and “Emperador” we associate with brandy rather than history today.) His wife was christened Juana in honor of Charles V’s mother, who is better known in history as “Juana la Loca” or “Joanna the Mad,” and the poor queen of Cebu didn’t know this bit of the story. Kolambu was named Juan and his wife, Isabel. Two others were named Fernando, one in honor of Ferdinand Magellan, the other in honor of Fernando, the son of Charles V.

Pigafetta described Magellan and Humabon embracing and later sitting on chairs of red and violet with chieftains and other notables on cushions: “The captain told the king through the interpreter that he thanked God for inspiring him to become a Christian; and that (now) he would more easily conquer his enemies than before. The king replied that he wished to become a Christian, but that some of his chiefs did not wish to obey.… Then our captain had all the chiefs of the king called, and told them that, unless they obeyed the king as their king, he would have them killed, and would give their possessions to the king.… The captain told the king that he was going to Spain but that he would return again with so many forces, that he would make him the greatest king of those regions, as he had been the first to express a determination to become a Christian.”

Then a large cross was erected there and Magellan taught the king and the converts how to make the sign of the cross and venerate the cross. Everyone complied. Now what happened to these “instant Christians” after Magellan and his men were massacred by Lapu-lapu in Mactan? Rereading Pigafetta tells us how oversimplified this episode is in our history textbooks. To understand the complexity of history is to understand not just the past but the present as well.

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_12.jpg

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_08.jpg
Unsa'y tawag ani?

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_19.jpg

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_011.jpg

Carcar Church is only one of three religious structures in Cebu that incorporates Muslim architectural features. The other two are the Basilica del Sto. Nino and Naga Church and were all built by the Augustinians. The minaret like domes capping the twin belfries of the facade is it’s defining feature though it is also paralleled, to some extent, by the one in Naga. Not many people have gone up these parts but for the curious, going through the narrow stone steps from the choirloft are in for a delightful surprise. Make that three surprises!

More... (http://simbahan.net/2009/01/15/3-surprises-at-the-twin-belfries-of-carcar-church/)

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_12.jpg

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_08.jpg
Unsa'y tawag ani?

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_19.jpg

http://simbahan.net/wp-content/uploads/2009/01/carcar_belfry_011.jpg

Carcar Church is only one of three religious structures in Cebu that incorporates Muslim architectural features. The other two are the Basilica del Sto. Nino and Naga Church and were all built by the Augustinians. The minaret like domes capping the twin belfries of the facade is it’s defining feature though it is also paralleled, to some extent, by the one in Naga. Not many people have gone up these parts but for the curious, going through the narrow stone steps from the choirloft are in for a delightful surprise. Make that three surprises!

More... (http://simbahan.net/2009/01/15/3-surprises-at-the-twin-belfries-of-carcar-church/)

Here's a photo from a booklet about the basilica. (Photo scanned by Auxilium_Christianorum of Flickr)

http://farm4.static.flickr.com/3235/3149655573_6949528f5f.jpg?v=0

Thank you for posting this pic! :cheer:
So that's how the niche looked. It must have been painted white on the outside as Russell documented and probably bedecked with silverplate claddings and goldleaf on the outside and festooned with gold on the inside... :banana:

I wonder what ever happened to the icon on the Hapburg eagle's breast?

The columns on each side of the doors looks more ornate in the older photo though.:banana:

Here's a photo from a booklet about the basilica. (Photo scanned by Auxilium_Christianorum of Flickr)

http://farm4.static.flickr.com/3235/3149655573_6949528f5f.jpg?v=0

Thank you for posting this pic! :cheer:
So that's how the niche looked. It must have been painted white on the outside as Russell documented and probably bedecked with silverplate claddings and goldleaf on the outside and festooned with gold on the inside... :banana:

I wonder what ever happened to the icon on the Hapburg eagle's breast?

The columns on each side of the doors looks more ornate in the older photo though.:banana:

Your right! I just started to read the book by Antonio Quilis Hispanismos en Cebuano and he did not say about the "L" being dropped. Although, he did make a section about yeístas.

It's probably because metropolitan Cebuano is the vulgar-tongue-Dakbayan-Cebuano (permit me to coin such a term), if you go into the deep south one would not hear the "L" dropped like Balas (Ba's), Balay (Ba'y), Kulun (Ku'un), Kalayo (Ka'yo), Tagalog (Taga'wg), Hanap (ha'ap) and so forth. Like if we go into the root word of Sinulog, it would be Sulug in proper Cebuano and Su'ug in the vulgar tongue or Sinu'og or Sinulog. I think it's colloquialism at work or metropolitan Cebuano is just a dialect of Cebuano per se which evolved over time hehe if you go to the South, more often than not, the kind of Cebuano you would hear is Dalaguet'non Cebuano.

Even here in Labangon there are Cebuano words you would not hear elsewhere like Kaga (similar to Daot), Tu'to (Tulo 3), Bayntsingi (vulgar for veinte y cinco) and other colorful colloquialisms I'm afraid may be not agreeable to most people hehe But going back to the "Sinug", most of those from the older generation in Labangon proper still use Sinug to refer to the Sinulog, like, "mu-adto mi sa Sto. Nino magpa-sinu'og"

Sir Joebers is right, using the "La" in ummmm parochial parts of the City (like Labangon hehehe) one might be branded as "taga-bukid" (pardon me for using that word) hahaha that's what most of the older gents would call someone who uses "la"

Your right! I just started to read the book by Antonio Quilis Hispanismos en Cebuano and he did not say about the "L" being dropped. Although, he did make a section about yeístas.

It's probably because metropolitan Cebuano is the vulgar-tongue-Dakbayan-Cebuano (permit me to coin such a term), if you go into the deep south one would not hear the "L" dropped like Balas (Ba's), Balay (Ba'y), Kulun (Ku'un), Kalayo (Ka'yo), Tagalog (Taga'wg), Hanap (ha'ap) and so forth. Like if we go into the root word of Sinulog, it would be Sulug in proper Cebuano and Su'ug in the vulgar tongue or Sinu'og or Sinulog. I think it's colloquialism at work or metropolitan Cebuano is just a dialect of Cebuano per se which evolved over time hehe if you go to the South, more often than not, the kind of Cebuano you would hear is Dalaguet'non Cebuano.

Even here in Labangon there are Cebuano words you would not hear elsewhere like Kaga (similar to Daot), Tu'to (Tulo 3), Bayntsingi (vulgar for veinte y cinco) and other colorful colloquialisms I'm afraid may be not agreeable to most people hehe But going back to the "Sinug", most of those from the older generation in Labangon proper still use Sinug to refer to the Sinulog, like, "mu-adto mi sa Sto. Nino magpa-sinu'og"

Sir Joebers is right, using the "La" in ummmm parochial parts of the City (like Labangon hehehe) one might be branded as "taga-bukid" (pardon me for using that word) hahaha that's what most of the older gents would call someone who uses "la"

http://img93.imageshack.us/img93/6365/freetoonxl4.gif

Clarifications are not only in order but clarifications should come not just from one source but from every Cebuano who is in the know and who knows what is right and just. And the clarifications that need to be made concern the difference between Fiesta Señor and Sinulog.

The Fiesta Señor is the Feast of the Santo Niño, the Holy child to whose devotion only sprung the Sinulog, initially a dance, and later a cultural festival highlighted by the now world famous tourist attraction of the same name.

Although both are closely interrelated, they should never be confused with one another. The Feast of the Santo Niño is a religious activity while the Sinulog, while rooted in an act of devotion and homage, has evolved into a cultural and highly-commercialized activity.

Many are aghast that the two are being confused with one another even by Cebuanos, especially by officials and members of the media, who should know better. If the Cebuanos themselves cannot make the distinction, the outsiders and visitors never will.

For example, all too often the solemn procession in honor of the Santo Niño, which is held on the Saturday before the Feast Day, which falls on the third Sunday of January, is being referred to as the Sinulog procession. That's right. And that is wrong.

It is blasphemous to call the Santo Niño procession as the Sinulog procession. But that is precisely what everybody did. Check yesterday's papers. The Santo Niño procession is the Santo Niño procession, in honor of God as the Holy Child, not in honor of the festival.

More importantly, the third Sunday of January should be known more as the Feast of the Santo Niño, not the day of the Sinulog parade. Let us not lose sight of the fact that the religious significance is supreme than the cultural revelry that falls on the same day.

Without the Feast Day of the Santo Niño, there would have been no Sinulog. So we make this appeal to all, from officials to the media to the ordinary Cebuanos -- let us not confuse God and his feast day with the merry-making that happens on that day.

Let us not overuse the word Sinulog to mean everything associated with the Santo Niño because that is wrong. Right now there is already an overkill, a surfeit of Sinulog parades, in the city and elsewhere. Let us not ease out God to insignificance.

http://www.philstar.com/Article.aspx?articleId=431889

http://img93.imageshack.us/img93/6365/freetoonxl4.gif

Clarifications are not only in order but clarifications should come not just from one source but from every Cebuano who is in the know and who knows what is right and just. And the clarifications that need to be made concern the difference between Fiesta Señor and Sinulog.

The Fiesta Señor is the Feast of the Santo Niño, the Holy child to whose devotion only sprung the Sinulog, initially a dance, and later a cultural festival highlighted by the now world famous tourist attraction of the same name.

Although both are closely interrelated, they should never be confused with one another. The Feast of the Santo Niño is a religious activity while the Sinulog, while rooted in an act of devotion and homage, has evolved into a cultural and highly-commercialized activity.

Many are aghast that the two are being confused with one another even by Cebuanos, especially by officials and members of the media, who should know better. If the Cebuanos themselves cannot make the distinction, the outsiders and visitors never will.

For example, all too often the solemn procession in honor of the Santo Niño, which is held on the Saturday before the Feast Day, which falls on the third Sunday of January, is being referred to as the Sinulog procession. That's right. And that is wrong.

It is blasphemous to call the Santo Niño procession as the Sinulog procession. But that is precisely what everybody did. Check yesterday's papers. The Santo Niño procession is the Santo Niño procession, in honor of God as the Holy Child, not in honor of the festival.

More importantly, the third Sunday of January should be known more as the Feast of the Santo Niño, not the day of the Sinulog parade. Let us not lose sight of the fact that the religious significance is supreme than the cultural revelry that falls on the same day.

Without the Feast Day of the Santo Niño, there would have been no Sinulog. So we make this appeal to all, from officials to the media to the ordinary Cebuanos -- let us not confuse God and his feast day with the merry-making that happens on that day.

Let us not overuse the word Sinulog to mean everything associated with the Santo Niño because that is wrong. Right now there is already an overkill, a surfeit of Sinulog parades, in the city and elsewhere. Let us not ease out God to insignificance.

http://www.philstar.com/Article.aspx?articleId=431889

Looking Back
Humabon’s conversion wasn’t for religion


By Ambeth Ocampo
Philippine Daily Inquirer
First Posted 00:50:00 01/14/2009

Historically, the image of the Santo Niño venerated in Cebu is the oldest image in the Philippines, unless this is challenged by the image of the Virgin of Ermita that was also found or “recovered” in the islands by the Legaspi expedition in the 16th century. The image of the Santo Niño was presented to the wife of Rajah Humabon when she was baptized in 1521. She was shown a crucifix and an image of the Virgin Mary but the Queen of Cebu, who was baptized and given the name Juana, was attracted to the Santo Niño and asked for it. Magellan was happy to part with it and after the Battle of Mactan, the Santo Niño remained in Cebu and was found by one of Legazpi’s men in 1565. We will go into the historical details about the Santo Niño in a succeeding column because when I re-read the account of the conversion of Humabon, as narrated by Antonio Pigafetta, chronicler of the Magellan expedition, I realized there was nothing religious about it at all. Magellan threatened the “heathens” who refused to be converted with bodily harm; on the other hand, he promised aid and power to the king so that the latter could subdue his enemies.


The media and all writers of Philippine history should really stop using these titles to refer to the datu or radiah/rajah and his wife, because that's what they really were, datus or petty chiefs ruling a small band of related families occupying a small defensible territory. Rajah or Datu Tupas actually ruled an area that now roughly corresponds to old Cebu, i.e. from the Tabacalera bridge near Plaza Independencia to Fagina Bridge where the Guadalupe (?) river exits to the sea.

:ohno: rajah humabon and queen juana ... morag under the saya si humabon ... hehehe

Looking Back
Humabon’s conversion wasn’t for religion


By Ambeth Ocampo
Philippine Daily Inquirer
First Posted 00:50:00 01/14/2009

Historically, the image of the Santo Niño venerated in Cebu is the oldest image in the Philippines, unless this is challenged by the image of the Virgin of Ermita that was also found or “recovered” in the islands by the Legaspi expedition in the 16th century. The image of the Santo Niño was presented to the wife of Rajah Humabon when she was baptized in 1521. She was shown a crucifix and an image of the Virgin Mary but the Queen of Cebu, who was baptized and given the name Juana, was attracted to the Santo Niño and asked for it. Magellan was happy to part with it and after the Battle of Mactan, the Santo Niño remained in Cebu and was found by one of Legazpi’s men in 1565. We will go into the historical details about the Santo Niño in a succeeding column because when I re-read the account of the conversion of Humabon, as narrated by Antonio Pigafetta, chronicler of the Magellan expedition, I realized there was nothing religious about it at all. Magellan threatened the “heathens” who refused to be converted with bodily harm; on the other hand, he promised aid and power to the king so that the latter could subdue his enemies.


The media and all writers of Philippine history should really stop using these titles to refer to the datu or radiah/rajah and his wife, because that's what they really were, datus or petty chiefs ruling a small band of related families occupying a small defensible territory. Rajah or Datu Tupas actually ruled an area that now roughly corresponds to old Cebu, i.e. from the Tabacalera bridge near Plaza Independencia to Fagina Bridge where the Guadalupe (?) river exits to the sea.

:ohno: rajah humabon and queen juana ... morag under the saya si humabon ... hehehe

http://img93.imageshack.us/img93/6365/freetoonxl4.gif

Clarifications are not only in order but clarifications should come not just from one source but from every Cebuano who is in the know and who knows what is right and just. And the clarifications that need to be made concern the difference between Fiesta Señor and Sinulog.

The Fiesta Señor is the Feast of the Santo Niño, the Holy child to whose devotion only sprung the Sinulog, initially a dance, and later a cultural festival highlighted by the now world famous tourist attraction of the same name.

Although both are closely interrelated, they should never be confused with one another. The Feast of the Santo Niño is a religious activity while the Sinulog, while rooted in an act of devotion and homage, has evolved into a cultural and highly-commercialized activity.

Many are aghast that the two are being confused with one another even by Cebuanos, especially by officials and members of the media, who should know better. If the Cebuanos themselves cannot make the distinction, the outsiders and visitors never will.

For example, all too often the solemn procession in honor of the Santo Niño, which is held on the Saturday before the Feast Day, which falls on the third Sunday of January, is being referred to as the Sinulog procession. That's right. And that is wrong.

It is blasphemous to call the Santo Niño procession as the Sinulog procession. But that is precisely what everybody did. Check yesterday's papers. The Santo Niño procession is the Santo Niño procession, in honor of God as the Holy Child, not in honor of the festival.

More importantly, the third Sunday of January should be known more as the Feast of the Santo Niño, not the day of the Sinulog parade. Let us not lose sight of the fact that the religious significance is supreme than the cultural revelry that falls on the same day.

Without the Feast Day of the Santo Niño, there would have been no Sinulog. So we make this appeal to all, from officials to the media to the ordinary Cebuanos -- let us not confuse God and his feast day with the merry-making that happens on that day.

Let us not overuse the word Sinulog to mean everything associated with the Santo Niño because that is wrong. Right now there is already an overkill, a surfeit of Sinulog parades, in the city and elsewhere. Let us not ease out God to insignificance.

http://www.philstar.com/Article.aspx?articleId=431889

dont be such an all knowing person of giving us the clarification of what is the right or wrong meaning of sinulog?

to the cebuanos and to all the devotees, sinulog the fiesta and sinulog the festival are both celebrations in honor of the holy child jesus we call senior santo nino. in the feast, we thank god for everything the cebuanos have, and in the festival we are celebrating his goodness to the cebuanos. thus we need to be in the merry making mood kay nagpasalamat ka sa kahitas-an

http://img93.imageshack.us/img93/6365/freetoonxl4.gif

Clarifications are not only in order but clarifications should come not just from one source but from every Cebuano who is in the know and who knows what is right and just. And the clarifications that need to be made concern the difference between Fiesta Señor and Sinulog.

The Fiesta Señor is the Feast of the Santo Niño, the Holy child to whose devotion only sprung the Sinulog, initially a dance, and later a cultural festival highlighted by the now world famous tourist attraction of the same name.

Although both are closely interrelated, they should never be confused with one another. The Feast of the Santo Niño is a religious activity while the Sinulog, while rooted in an act of devotion and homage, has evolved into a cultural and highly-commercialized activity.

Many are aghast that the two are being confused with one another even by Cebuanos, especially by officials and members of the media, who should know better. If the Cebuanos themselves cannot make the distinction, the outsiders and visitors never will.

For example, all too often the solemn procession in honor of the Santo Niño, which is held on the Saturday before the Feast Day, which falls on the third Sunday of January, is being referred to as the Sinulog procession. That's right. And that is wrong.

It is blasphemous to call the Santo Niño procession as the Sinulog procession. But that is precisely what everybody did. Check yesterday's papers. The Santo Niño procession is the Santo Niño procession, in honor of God as the Holy Child, not in honor of the festival.

More importantly, the third Sunday of January should be known more as the Feast of the Santo Niño, not the day of the Sinulog parade. Let us not lose sight of the fact that the religious significance is supreme than the cultural revelry that falls on the same day.

Without the Feast Day of the Santo Niño, there would have been no Sinulog. So we make this appeal to all, from officials to the media to the ordinary Cebuanos -- let us not confuse God and his feast day with the merry-making that happens on that day.

Let us not overuse the word Sinulog to mean everything associated with the Santo Niño because that is wrong. Right now there is already an overkill, a surfeit of Sinulog parades, in the city and elsewhere. Let us not ease out God to insignificance.

http://www.philstar.com/Article.aspx?articleId=431889

dont be such an all knowing person of giving us the clarification of what is the right or wrong meaning of sinulog?

to the cebuanos and to all the devotees, sinulog the fiesta and sinulog the festival are both celebrations in honor of the holy child jesus we call senior santo nino. in the feast, we thank god for everything the cebuanos have, and in the festival we are celebrating his goodness to the cebuanos. thus we need to be in the merry making mood kay nagpasalamat ka sa kahitas-an

dont be such an all knowing person of giving us the clarification of what is the right or wrong meaning of sinulog?

to the cebuanos and to all the devotees, sinulog the fiesta and sinulog the festival are both celebrations in honor of the holy child jesus we call senior santo nino. in the feast, we thank god for everything the cebuanos have, and in the festival we are celebrating his goodness to the cebuanos. thus we need to be in the merry making mood kay nagpasalamat ka sa kahitas-an

Bai ang gipasabot sa taga-sulat ana kay ang fiesta nahimo na kaayo siya na komersiyal na daw. Labi pa sa mga tawo na dili taga-Cebú o wala kahibalo sa fiesta. Ang gusto lang ipasabot sa anang artikulo kay ipakita na una: kaning fiesta kay para sa pag-samba sa ginoo ug dili lang sa ka guapo sa mga parada ug mga sayaw. Ika-duha: Paminawa ang katong video sa Sinulog na gibutang dinhi. Giingon man gani to sa simple lang ang fiesta sa una unya wala kaayong "spectacular costumes and parades".

dont be such an all knowing person of giving us the clarification of what is the right or wrong meaning of sinulog?

to the cebuanos and to all the devotees, sinulog the fiesta and sinulog the festival are both celebrations in honor of the holy child jesus we call senior santo nino. in the feast, we thank god for everything the cebuanos have, and in the festival we are celebrating his goodness to the cebuanos. thus we need to be in the merry making mood kay nagpasalamat ka sa kahitas-an

Bai ang gipasabot sa taga-sulat ana kay ang fiesta nahimo na kaayo siya na komersiyal na daw. Labi pa sa mga tawo na dili taga-Cebú o wala kahibalo sa fiesta. Ang gusto lang ipasabot sa anang artikulo kay ipakita na una: kaning fiesta kay para sa pag-samba sa ginoo ug dili lang sa ka guapo sa mga parada ug mga sayaw. Ika-duha: Paminawa ang katong video sa Sinulog na gibutang dinhi. Giingon man gani to sa simple lang ang fiesta sa una unya wala kaayong "spectacular costumes and parades".

Bai ang gipasabot sa taga-sulat ana kay ang fiesta nahimo na kaayo siya na komersiyal na daw. Labi pa sa mga tawo na dili taga-Cebú o wala kahibalo sa fiesta. Ang gusto lang ipasabot sa anang artikulo kay ipakita na una: kaning fiesta kay para sa pag-samba sa ginoo ug dili lang sa ka guapo sa mga parada ug mga sayaw. Ika-duha: Paminawa ang katong video sa Sinulog na gibutang dinhi. Giingon man gani to sa simple lang ang fiesta sa una unya wala kaayong "spectacular costumes and parades".

I agree with you Señor Animo.
The Fiesta Señor has become so commercialized so that it has been reduced to the Sinulog dancing competition. Some have even gone too far so that we sort of worship the image. We venerate the image as a representation of Jesus and should not worship it because that would now be idolatry.

Bai ang gipasabot sa taga-sulat ana kay ang fiesta nahimo na kaayo siya na komersiyal na daw. Labi pa sa mga tawo na dili taga-Cebú o wala kahibalo sa fiesta. Ang gusto lang ipasabot sa anang artikulo kay ipakita na una: kaning fiesta kay para sa pag-samba sa ginoo ug dili lang sa ka guapo sa mga parada ug mga sayaw. Ika-duha: Paminawa ang katong video sa Sinulog na gibutang dinhi. Giingon man gani to sa simple lang ang fiesta sa una unya wala kaayong "spectacular costumes and parades".

I agree with you Señor Animo.
The Fiesta Señor has become so commercialized so that it has been reduced to the Sinulog dancing competition. Some have even gone too far so that we sort of worship the image. We venerate the image as a representation of Jesus and should not worship it because that would now be idolatry.

2. She also stated the words "bathala and bata" or something to that effect. Gives me the impression of how christianity, whether by design or accident, was mingled with local beliefs.

bathala comes from the sanskrit Batara Guru or supreme teacher. it is a testament of our hindu past.

2. She also stated the words "bathala and bata" or something to that effect. Gives me the impression of how christianity, whether by design or accident, was mingled with local beliefs.

bathala comes from the sanskrit Batara Guru or supreme teacher. it is a testament of our hindu past.

Carcar Church is only one of three religious structures in Cebu that incorporates Muslim architectural features. The other two are the Basilica del Sto. Nino and Naga Church and were all built by the Augustinians. The minaret like domes capping the twin belfries of the facade is it’s defining feature though it is also paralleled, to some extent, by the one in Naga. Not many people have gone up these parts but for the curious, going through the narrow stone steps from the choirloft are in for a delightful surprise. Make that three surprises!

More... (http://simbahan.net/2009/01/15/3-surprises-at-the-twin-belfries-of-carcar-church/)



@Estan,

so the quadrilateral belfry of Boljoon is not Muslim inspired as it is often purported to be?

Carcar Church is only one of three religious structures in Cebu that incorporates Muslim architectural features. The other two are the Basilica del Sto. Nino and Naga Church and were all built by the Augustinians. The minaret like domes capping the twin belfries of the facade is it’s defining feature though it is also paralleled, to some extent, by the one in Naga. Not many people have gone up these parts but for the curious, going through the narrow stone steps from the choirloft are in for a delightful surprise. Make that three surprises!

More... (http://simbahan.net/2009/01/15/3-surprises-at-the-twin-belfries-of-carcar-church/)



@Estan,

so the quadrilateral belfry of Boljoon is not Muslim inspired as it is often purported to be?

I agree with you Señor Animo.
The Fiesta Señor has become so commercialized so that it has been reduced to the Sinulog dancing competition. Some have even gone too far so that we sort of worship the image. We venerate the image as a representation of Jesus and should not worship it because that would now be idolatry.

I agree! Mao bitaw jud ang nahitabo karon...mura nag Mardi Gras sa Rio de Janeiro---an orgy of carnal delight!!! Pasikatay na lang ang tanan...mao bitaw nga di jud ko mogawas basta sinulog until mga gabii na para motan-aw na lang sa fireworks at ayala. or may be tiguwang na ko? hahahah.

I agree with you Señor Animo.
The Fiesta Señor has become so commercialized so that it has been reduced to the Sinulog dancing competition. Some have even gone too far so that we sort of worship the image. We venerate the image as a representation of Jesus and should not worship it because that would now be idolatry.

I agree! Mao bitaw jud ang nahitabo karon...mura nag Mardi Gras sa Rio de Janeiro---an orgy of carnal delight!!! Pasikatay na lang ang tanan...mao bitaw nga di jud ko mogawas basta sinulog until mga gabii na para motan-aw na lang sa fireworks at ayala. or may be tiguwang na ko? hahahah.

Santo Niño as conqueror
Trizer D. Mansueto

When the Iberians came to control the Philippines, it was not really the Spanish soldiers who conquered the islands but the friars or missionaries who belonged to the religious orders. Control of the archipelago was only fully effected not through arms but through the use of the Catholic faith and its various ceremonies that displayed pomp and pageantry.

Due to the use of religious ceremonies and sacramentals, the early Filipinos easily abandoned their anitos in favor of the Christian deity and saints who were also portrayed in human form. The foreign deity then became a Filipino deity. Thus, in one of the churches in Manila, one would see an image of the Christ Child dressed in the conqueror’s garb being venerated by Filipinos. This is the Santo Niño Conquistador.

This Pista Señor 2007, we are reminded of an event that came down into history where the Santo Niño de Cebu, the divine Child, was invoked to conquer a rebellious people.

Tamblot’s rebellion

The story is about the rebellion led by Tamblot in the province of Bohol in 1620, a few years after the reestablishment of Spanish rule in the country. Tamblot, a native priest supposedly encouraged the Boholanos to throw off Spanish yoke and convinced the people that they were “assured of the aid of their ancestors and divatas, or gods.” To prove this, “the priest went with some of the more trusty among them, cut a bamboo with a small knife and wine gushed forth. He cut another and rice came out.” The trick was so convincing that the belief spread far and wide in the island.

In the fear that the belief would spread to the city of the Santisimo Nombre de Jesus (Cebu City), the Spanish missionaries in Bohol alerted the officials of the said city. Not having any orders from the governor of the Visayas, Don Juan de Alcarazo, the alcalde mayor, did not dispatch soldiers to Bohol at once to quell an impending revolt. It was only quite later that Alcarazo acceded. “The alcalde-mayor was persuaded and assembled the soldiers and adventurers who appeared most suitable to him, besides a number of Sugbu Indians armed with sword and bucklers...”

Don Juan de Alcarazo

The Spaniards feared the rebels who were safely entrenched in the mountains of Bohol and who had received many sympathizers among the people. Due to this, Don Juan de Alcarazo thought of seeking aid from the Santo Niño. Alcarazo visited the church of the Augustinians and requested for a mass to be said. The chronicler, the Augustinian Fray Medina has this to say: “But the most diligent effort made by this gentleman was to go to our convent to have a mass said to the Holy Child, before whom many candles were burned; to promise to take Him as patron; and to perform no action in that war which not be done in His name. Since His (Divine) Majesty, he said, had, by His favor, given those islands to the Spaniards, he prayed that He would not permit them to lose, those that they already possessed.”

Defeat and victory

Alcarazo’s prayers were answered but not after encountering certain difficulties. They attacked the enemy and were about to lose when heavy rains occurred that almost rendered their arquebuses useless. The natives were becoming successful due to their position and the support they had from other people. Just when the Spaniards were about to be defeated, “the shields of the Sugbu Indians were brought into service, and the latter aided excellently by guarding with them the powder-flasks and powder-pans of the arquebuses, so that they were fired with heavy loss (to the enemy.)”

Feeling that nature was not aiding them, the enemy’s babaylan (Tamblot?), encouraged the rebels to attack the Spaniards. “Consequently, they became like mad dogs; and they preferred death than enduring the conditions of the conqueror. But so many fell that death had to fulfill its duty, namely, to inspire them with fear.”

Don Juan himself did not escape unscathed by the skirmish, although not mortally as his “morion" (armor?) received the blow. Although he fell ill, he arose cured and with renewed courage by calling on the Holy Child, who gave the Spaniards the victory, and, with it, the islands for a second time.”

The defeat of the rebels had such an impact so that: “After this victory, those who had desired to raise the yoke placed their necks once more under it…”

Cebu Daily News
Heritage
17 Janaury 2007

Santo Niño as conqueror
Trizer D. Mansueto

When the Iberians came to control the Philippines, it was not really the Spanish soldiers who conquered the islands but the friars or missionaries who belonged to the religious orders. Control of the archipelago was only fully effected not through arms but through the use of the Catholic faith and its various ceremonies that displayed pomp and pageantry.

Due to the use of religious ceremonies and sacramentals, the early Filipinos easily abandoned their anitos in favor of the Christian deity and saints who were also portrayed in human form. The foreign deity then became a Filipino deity. Thus, in one of the churches in Manila, one would see an image of the Christ Child dressed in the conqueror’s garb being venerated by Filipinos. This is the Santo Niño Conquistador.

This Pista Señor 2007, we are reminded of an event that came down into history where the Santo Niño de Cebu, the divine Child, was invoked to conquer a rebellious people.

Tamblot’s rebellion

The story is about the rebellion led by Tamblot in the province of Bohol in 1620, a few years after the reestablishment of Spanish rule in the country. Tamblot, a native priest supposedly encouraged the Boholanos to throw off Spanish yoke and convinced the people that they were “assured of the aid of their ancestors and divatas, or gods.” To prove this, “the priest went with some of the more trusty among them, cut a bamboo with a small knife and wine gushed forth. He cut another and rice came out.” The trick was so convincing that the belief spread far and wide in the island.

In the fear that the belief would spread to the city of the Santisimo Nombre de Jesus (Cebu City), the Spanish missionaries in Bohol alerted the officials of the said city. Not having any orders from the governor of the Visayas, Don Juan de Alcarazo, the alcalde mayor, did not dispatch soldiers to Bohol at once to quell an impending revolt. It was only quite later that Alcarazo acceded. “The alcalde-mayor was persuaded and assembled the soldiers and adventurers who appeared most suitable to him, besides a number of Sugbu Indians armed with sword and bucklers...”

Don Juan de Alcarazo

The Spaniards feared the rebels who were safely entrenched in the mountains of Bohol and who had received many sympathizers among the people. Due to this, Don Juan de Alcarazo thought of seeking aid from the Santo Niño. Alcarazo visited the church of the Augustinians and requested for a mass to be said. The chronicler, the Augustinian Fray Medina has this to say: “But the most diligent effort made by this gentleman was to go to our convent to have a mass said to the Holy Child, before whom many candles were burned; to promise to take Him as patron; and to perform no action in that war which not be done in His name. Since His (Divine) Majesty, he said, had, by His favor, given those islands to the Spaniards, he prayed that He would not permit them to lose, those that they already possessed.”

Defeat and victory

Alcarazo’s prayers were answered but not after encountering certain difficulties. They attacked the enemy and were about to lose when heavy rains occurred that almost rendered their arquebuses useless. The natives were becoming successful due to their position and the support they had from other people. Just when the Spaniards were about to be defeated, “the shields of the Sugbu Indians were brought into service, and the latter aided excellently by guarding with them the powder-flasks and powder-pans of the arquebuses, so that they were fired with heavy loss (to the enemy.)”

Feeling that nature was not aiding them, the enemy’s babaylan (Tamblot?), encouraged the rebels to attack the Spaniards. “Consequently, they became like mad dogs; and they preferred death than enduring the conditions of the conqueror. But so many fell that death had to fulfill its duty, namely, to inspire them with fear.”

Don Juan himself did not escape unscathed by the skirmish, although not mortally as his “morion" (armor?) received the blow. Although he fell ill, he arose cured and with renewed courage by calling on the Holy Child, who gave the Spaniards the victory, and, with it, the islands for a second time.”

The defeat of the rebels had such an impact so that: “After this victory, those who had desired to raise the yoke placed their necks once more under it…”

Cebu Daily News
Heritage
17 Janaury 2007

Question:
How to ancient Cebuanos call their gods or dieties? "Anitos" like the Tagalogs?
Do they also call their supreme being as "Laon?"

Thanks! :)

Question:
How to ancient Cebuanos call their gods or dieties? "Anitos" like the Tagalogs?
Do they also call their supreme being as "Laon?"

Thanks! :)

pasensya kung tagalog ang sulat ko:)

tungkol sa article na ibinahagi(share) ni Animo,

hindi lang Sinulog ang nagiging commercialized na religious festivities ngayon, isama mo na rin ang Piyesta/Fiesta ng Itim Na Nazareno. Nagiging Idolatry na ang kinalalabasan kung paano isinasagawa ang pagdiriwang. Itanggi man ito ng Simbahan o hindi, ganun ang kinakalabasan.

pasensya kung tagalog ang sulat ko:)

tungkol sa article na ibinahagi(share) ni Animo,

hindi lang Sinulog ang nagiging commercialized na religious festivities ngayon, isama mo na rin ang Piyesta/Fiesta ng Itim Na Nazareno. Nagiging Idolatry na ang kinalalabasan kung paano isinasagawa ang pagdiriwang. Itanggi man ito ng Simbahan o hindi, ganun ang kinakalabasan.

Question:
How to ancient Cebuanos call their gods or dieties? "Anitos" like the Tagalogs?
Do they also call their supreme being as "Laon?"

Thanks! :)

This is just an excerpt of a book I'm currently reading, it's readily available at National Bookstore entitled Barangay: 16th Century Philippine Culture and Society by William Henry Scott.

From Juan de la Isla (1563, 233) said "in every town they have their god, all called Diwata in general, but as a personal name, that of their own xxx"

Gods of specific human conditions:

Dalikmata: a deity with many eyes, invoked in case of eye ailments
Makabosog: moved men to gluttony
"The Spaniards' Diwata" : the Sto. Nino

From Miguel de Loarca (1582) (however, this was in Panay and not specifically on Cebu island)

Si Dapa: a diwata who marked out mortal men's lifespan on a treetrunk on Mt.Madyaas at the time of birth.

Magwayen: A Visayan equivalent of Charon, ferryman of the souls

Pandaki: rescuer of souls and transports them to a much more pleasant afterlife

Lalahon: firebreathing goddess of Canlaon

Inaginid & Malanduk: to be invoked for success in battle and plunder

Nagined, Arapayan & Makbarubak: for making concoctions of poisonous oils

Makaptan: Lived in the highest heavens, who never tasted human food or drink, and presumably for this reason, capriciously caused human death and disease

From Pigafetta (1524b, 126):
Abba

From Sebastian de Puerto (1529) (Surigao coast)
AMITO ... perhaps similar to Anito but refers to a Visayan term which means to offer sacrifice.

From Fr. Chirino (1604, 53)
The Tagalog Bathala was well known in Chirino's day but he was the first to mention a Visayan equivalent and his statement was repeated verbatim by Jesuits of the next generation such as Diego de Bobdilla & Francisco Colin. But not by Fr. Alcina: rather, he devoted one whole chapter to the thesis that Malaon was was simply one of the many names which Visayans applied to the True Godhead which they had some hazy knowledge. Thus he equated Malaon (whom the Samarenos thought as female) with the Ancient God of Days, Makapatag (to level or to sieze) with the Old Testament God of Vengeance, and Makaobus (to finish) with the Alpha and the Omega, attributing these coincidences to some long-forgotten contact with Jews in China or India.

Raon (Laon) appears as a Bohol idol in the Jesuit annual letter of 1609 xxx Raon/Laon was not said of persons but of things: it meant aged or dried out like root crops or grain left from last year's harvest, or a barren domestic animal. But Manlaon appears as the name of a Mountain peak. Thus Laon may well have been the goddess of Mt. Canlaon in Negros - Loarca's Lalahon -but it is unlikely that the Visayans had a supreme deity by that name.


From Alcina (1668a, 3:218)
Kalag: soul
xxx when people set new rice aside for the deceased, they would say, "Himulaw, himulaw, manga kalag: ayaw kami pagsuli (Eat, souls, eat: let it not be bad for us)"

Kalagan na tao: a spirited forceful man.

Umalagad (from alagad): a follower or voluntary assistant, and they were venerated as personal guardians or companions. They were invoked on leaving the house and during agricultural rites in the field, and were considered essential shipmates on any sea raid. Usually comes in the form of a python (sawa)

IT WAS these umalagad and kalag, rather than the diwata, who were the main objects of Visayan adoration, receiving not only formal worship conducted by priests and priestesses, but domestic offering and routinary acts of revery on the part of laymen.

Visayans kept small idols in their homes called Tao-tao, Bata-bata, or Larawan, guardians of family welfare and the first recourse in the case of sickness and trouble.

Tao-tao meant a manikin or a little tao.
Bata-bata was little bata (great grandparent)
Ladaw/Lararawan was an image, mould or model.

Idols of individual diwata with their names and properties however did not figure prominently enough in Visayan worship to attact Spanish attention. Nor were they annointed, perfumed, or decked with gold as they were in the lake district of Manila. Thus members of the Legazpi expedition, fresh from Mexico with its monumental Aztec imagery, reported that CEBUANOS HAD NEITHER TEMPLES NOR IDOLS. But the household idols were common enough and visible enough to attact Magellan's disapproving attention. Why were they not all burned? he demanded after the mass baptisms he instigated.

Hernando de la Torre (1528, 280) reporte that the natives of Surigao worshipped idols of wood -"and they painted them as well as they can, as we do Santos." Pigafetta (1524b, 166) left the following description of one in Cebu:

"These idols are made of wood, and are hollow, and lack the back parts. Their arms are open and their feet turned up under them with legs open. They have a large face with four huge tusks like those of a wild boar, and are painted all over."

But if these were really the sort of household idols which Humabon's queen gave up in favor of Magellan's Sto. Nino, it seems strange that the Visayans would represent their ancestral spirits in such monstrous form.

Further confusion is added to the picture of Visayan idol worship by the fact that the English word idol inevitably suggests an actual carved figure. But Spanish idolo means not only a graven image, but anything worshipped, idolized, or deified--like an ancestor or a balete tree. Fr. Metrida (1637a, 132) defines diwata sa "God, idol of the pagas, not images because they worship the Demon in the spirit." Thus modern English translations obscure the fact that the "idols" invoked by a babaylan during a solemn panganito were not wooden statues, but invisible spirits.

Question:
How to ancient Cebuanos call their gods or dieties? "Anitos" like the Tagalogs?
Do they also call their supreme being as "Laon?"

Thanks! :)

This is just an excerpt of a book I'm currently reading, it's readily available at National Bookstore entitled Barangay: 16th Century Philippine Culture and Society by William Henry Scott.

From Juan de la Isla (1563, 233) said "in every town they have their god, all called Diwata in general, but as a personal name, that of their own xxx"

Gods of specific human conditions:

Dalikmata: a deity with many eyes, invoked in case of eye ailments
Makabosog: moved men to gluttony
"The Spaniards' Diwata" : the Sto. Nino

From Miguel de Loarca (1582) (however, this was in Panay and not specifically on Cebu island)

Si Dapa: a diwata who marked out mortal men's lifespan on a treetrunk on Mt.Madyaas at the time of birth.

Magwayen: A Visayan equivalent of Charon, ferryman of the souls

Pandaki: rescuer of souls and transports them to a much more pleasant afterlife

Lalahon: firebreathing goddess of Canlaon

Inaginid & Malanduk: to be invoked for success in battle and plunder

Nagined, Arapayan & Makbarubak: for making concoctions of poisonous oils

Makaptan: Lived in the highest heavens, who never tasted human food or drink, and presumably for this reason, capriciously caused human death and disease

From Pigafetta (1524b, 126):
Abba

From Sebastian de Puerto (1529) (Surigao coast)
AMITO ... perhaps similar to Anito but refers to a Visayan term which means to offer sacrifice.

From Fr. Chirino (1604, 53)
The Tagalog Bathala was well known in Chirino's day but he was the first to mention a Visayan equivalent and his statement was repeated verbatim by Jesuits of the next generation such as Diego de Bobdilla & Francisco Colin. But not by Fr. Alcina: rather, he devoted one whole chapter to the thesis that Malaon was was simply one of the many names which Visayans applied to the True Godhead which they had some hazy knowledge. Thus he equated Malaon (whom the Samarenos thought as female) with the Ancient God of Days, Makapatag (to level or to sieze) with the Old Testament God of Vengeance, and Makaobus (to finish) with the Alpha and the Omega, attributing these coincidences to some long-forgotten contact with Jews in China or India.

Raon (Laon) appears as a Bohol idol in the Jesuit annual letter of 1609 xxx Raon/Laon was not said of persons but of things: it meant aged or dried out like root crops or grain left from last year's harvest, or a barren domestic animal. But Manlaon appears as the name of a Mountain peak. Thus Laon may well have been the goddess of Mt. Canlaon in Negros - Loarca's Lalahon -but it is unlikely that the Visayans had a supreme deity by that name.


From Alcina (1668a, 3:218)
Kalag: soul
xxx when people set new rice aside for the deceased, they would say, "Himulaw, himulaw, manga kalag: ayaw kami pagsuli (Eat, souls, eat: let it not be bad for us)"

Kalagan na tao: a spirited forceful man.

Umalagad (from alagad): a follower or voluntary assistant, and they were venerated as personal guardians or companions. They were invoked on leaving the house and during agricultural rites in the field, and were considered essential shipmates on any sea raid. Usually comes in the form of a python (sawa)

IT WAS these umalagad and kalag, rather than the diwata, who were the main objects of Visayan adoration, receiving not only formal worship conducted by priests and priestesses, but domestic offering and routinary acts of revery on the part of laymen.

Visayans kept small idols in their homes called Tao-tao, Bata-bata, or Larawan, guardians of family welfare and the first recourse in the case of sickness and trouble.

Tao-tao meant a manikin or a little tao.
Bata-bata was little bata (great grandparent)
Ladaw/Lararawan was an image, mould or model.

Idols of individual diwata with their names and properties however did not figure prominently enough in Visayan worship to attact Spanish attention. Nor were they annointed, perfumed, or decked with gold as they were in the lake district of Manila. Thus members of the Legazpi expedition, fresh from Mexico with its monumental Aztec imagery, reported that CEBUANOS HAD NEITHER TEMPLES NOR IDOLS. But the household idols were common enough and visible enough to attact Magellan's disapproving attention. Why were they not all burned? he demanded after the mass baptisms he instigated.

Hernando de la Torre (1528, 280) reporte that the natives of Surigao worshipped idols of wood -"and they painted them as well as they can, as we do Santos." Pigafetta (1524b, 166) left the following description of one in Cebu:

"These idols are made of wood, and are hollow, and lack the back parts. Their arms are open and their feet turned up under them with legs open. They have a large face with four huge tusks like those of a wild boar, and are painted all over."

But if these were really the sort of household idols which Humabon's queen gave up in favor of Magellan's Sto. Nino, it seems strange that the Visayans would represent their ancestral spirits in such monstrous form.

Further confusion is added to the picture of Visayan idol worship by the fact that the English word idol inevitably suggests an actual carved figure. But Spanish idolo means not only a graven image, but anything worshipped, idolized, or deified--like an ancestor or a balete tree. Fr. Metrida (1637a, 132) defines diwata sa "God, idol of the pagas, not images because they worship the Demon in the spirit." Thus modern English translations obscure the fact that the "idols" invoked by a babaylan during a solemn panganito were not wooden statues, but invisible spirits.

Sa komersyalismo sa Pista Senyor..


sa miaging domingo, bisita sa among programa sa radyo ang pamilyang Sandiego. Naghisgot kami, og may lain, Sinulog.

Ug gitakli ni Ahmed ang pangutana kang Mayor Adie Sitoy sa Cordova, og nganong waa man sila mi apil sa Sinulog. Ang tubag sa mayor, waay budget.

Unya misugyot si Mayor Sitoy, nga kung mahimo unta ang mga tawo makasayaw sa Sinulog sa waa panginahanglan ug Kostyum. Kanang musunod sa porsisyon mosayaw sa sinulog, sa tinud-anay niyang kahulugan, kato ba gani gisudan ni Baladjay.... sayaw nga gipatik sa paglihok sa sulog... pangadye ug panampit kang Santo Niño...


PIT SENYOR, ISYAGIT OG KUSOG, HA!! TANAN MAG SAULOG SA SINULOG.

PIT SENYOR KANG JOBERS KINI!!

Sa komersyalismo sa Pista Senyor..


sa miaging domingo, bisita sa among programa sa radyo ang pamilyang Sandiego. Naghisgot kami, og may lain, Sinulog.

Ug gitakli ni Ahmed ang pangutana kang Mayor Adie Sitoy sa Cordova, og nganong waa man sila mi apil sa Sinulog. Ang tubag sa mayor, waay budget.

Unya misugyot si Mayor Sitoy, nga kung mahimo unta ang mga tawo makasayaw sa Sinulog sa waa panginahanglan ug Kostyum. Kanang musunod sa porsisyon mosayaw sa sinulog, sa tinud-anay niyang kahulugan, kato ba gani gisudan ni Baladjay.... sayaw nga gipatik sa paglihok sa sulog... pangadye ug panampit kang Santo Niño...


PIT SENYOR, ISYAGIT OG KUSOG, HA!! TANAN MAG SAULOG SA SINULOG.

PIT SENYOR KANG JOBERS KINI!!

The Sinulog tradition came from the ancient Cebuano pagan rituals right? So this celebration is of syncretic Christianism or folk Catholicism I believe.

Because if you put on the context for example, Juana...When she saw the Santo Nino, she so liked it and everyone praised it. She doesn't have any idea what it represents back then right? Kay paspas man to ila conversion, so I think she didn't grasped the representation of the image. They may have converted to Christianity upon Magellan's arrival but after that I think there was a probability that they came back to the ancient animistic rituals yet venerated the image of the Santo Nino not as a representation in Christian Catholic sense but of a native idea or representation perhaps? The one that gives miracles and blessings instead of its deep meaning of its image as the representation of unwavering faith to God and child-likeness...

Anyway, this is just my theory because the way we see our feasts here in our country is the way I may relate it to pre-Hispanic natives of this archipelago when it comes to their olden religious beliefs.

IMO, at least in the Pista Senyor, walay asal-hayop just to see the image, but in strict Catholic (or Semitic beliefs) sense, it's maybe idolatry.

The Sinulog tradition came from the ancient Cebuano pagan rituals right? So this celebration is of syncretic Christianism or folk Catholicism I believe.

Because if you put on the context for example, Juana...When she saw the Santo Nino, she so liked it and everyone praised it. She doesn't have any idea what it represents back then right? Kay paspas man to ila conversion, so I think she didn't grasped the representation of the image. They may have converted to Christianity upon Magellan's arrival but after that I think there was a probability that they came back to the ancient animistic rituals yet venerated the image of the Santo Nino not as a representation in Christian Catholic sense but of a native idea or representation perhaps? The one that gives miracles and blessings instead of its deep meaning of its image as the representation of unwavering faith to God and child-likeness...

Anyway, this is just my theory because the way we see our feasts here in our country is the way I may relate it to pre-Hispanic natives of this archipelago when it comes to their olden religious beliefs.

IMO, at least in the Pista Senyor, walay asal-hayop just to see the image, but in strict Catholic (or Semitic beliefs) sense, it's maybe idolatry.

E5Manhvly7A
Something I came up with while missing Cebu City. Pics from SSC, misc. vids from around the net

E5Manhvly7A
Something I came up with while missing Cebu City. Pics from SSC, misc. vids from around the net

USC's newest journal : the architectural-cultural journal LANTAWAN

http://cafa.usc.edu.ph/images/lantawan_cover.jpg http://cafa.usc.edu.ph/images/lantawan_1.jpg http://cafa.usc.edu.ph/images/lantawan_2.jpg

It is certainly a special feeling to teach in the “first school of Asia,” which is more than 400 years old. History obliges! It is an honor and a privilege of the University of San Carlos to serve the whole community of Queen City of the South, Cebu with the new architectural-cultural journal LANTAWAN. The efforts of the faculty and students of the College of Architecture and Fine Arts of the University of San Carlos, under the guidance of our Dean Omar Maxwell P. Espina, aim not less than to open the eyes of the inhabitants of Cebu to a new togetherness in Cebu City.

It is thought-provoking to pray in the Magellan’s Cross Chapel, to walk along Colon Street, or to contemplate the Cebu Heritage Monument, for a clear continuity of past, present, and future comes to life. Indeed, the rehabilitation of the beautiful Magellan’s Cross Chapel, described in the first core article of LANTAWAN, expresses a true rehabilitation of our approach to old and new times. The rehabilitation works signify Cebu City much more than just a construction work on a small object, or even the beauty of an architectural jewel. Adopted into the coat of arms of the City, it elevates architecture to a collective and public undertaking of the inhabitants of Cebu.

Obviously, architecture and fine arts create the scene for community consciousness. The intellectual dimension of architecture and fine arts is the question of Filipino Architecture. LANTAWAN delivers a variety of contributions to this: authors explain, criticize, or even deny the necessity of a Filipino Architecture. May readers form their own opinion on this topic! May LANTAWAN create an atmosphere, a forum, of open discussion! There are open questions: Is Filipino Architecture a national or a regional architecture? Does it unify Filipinos or does it compromise local initiatives with the benefit of the whole country? Moreover, we should not forget about another, rather practical dimension of architecture for community consciousness: the urban heritage. LANTAWAN tries to highlight the urban consequences of so many centuries of Cebu history. What might be the solutions for a better future, even on the level of city ordinances?

As a regional architectural-cultural journal, LANTAWAN extends the local reality beyond all usual boundaries, in particular beyond professional and geographical boundaries. Everybody is invited to read LANTAWAN, to participate in it, because architecture and fine arts are anyone’s matter. A special zest is given by the fact that the editor is a foreigner. His commitment as Divine Word Missionary (SVD) transcends even another boundary between spirituality and “practical life,” between Church as commissioner and artists as performers.

Dear faculty and students of USC CAFA, love LANTAWAN since it is your voice! Dear Cebuanos, in particular you students, teachers, politicians, priests, and parish helpers, read LANTAWAN and participate in it. So will be architecture and art really present in the Queen City of the South. We thank you for your attention!

Bro. Bela Lanyi, SVD
Editor in Chief

http://cafa.usc.edu.ph/lantawan/lantawan.jsp

USC's newest journal : the architectural-cultural journal LANTAWAN

http://cafa.usc.edu.ph/images/lantawan_cover.jpg http://cafa.usc.edu.ph/images/lantawan_1.jpg http://cafa.usc.edu.ph/images/lantawan_2.jpg

It is certainly a special feeling to teach in the “first school of Asia,” which is more than 400 years old. History obliges! It is an honor and a privilege of the University of San Carlos to serve the whole community of Queen City of the South, Cebu with the new architectural-cultural journal LANTAWAN. The efforts of the faculty and students of the College of Architecture and Fine Arts of the University of San Carlos, under the guidance of our Dean Omar Maxwell P. Espina, aim not less than to open the eyes of the inhabitants of Cebu to a new togetherness in Cebu City.

It is thought-provoking to pray in the Magellan’s Cross Chapel, to walk along Colon Street, or to contemplate the Cebu Heritage Monument, for a clear continuity of past, present, and future comes to life. Indeed, the rehabilitation of the beautiful Magellan’s Cross Chapel, described in the first core article of LANTAWAN, expresses a true rehabilitation of our approach to old and new times. The rehabilitation works signify Cebu City much more than just a construction work on a small object, or even the beauty of an architectural jewel. Adopted into the coat of arms of the City, it elevates architecture to a collective and public undertaking of the inhabitants of Cebu.

Obviously, architecture and fine arts create the scene for community consciousness. The intellectual dimension of architecture and fine arts is the question of Filipino Architecture. LANTAWAN delivers a variety of contributions to this: authors explain, criticize, or even deny the necessity of a Filipino Architecture. May readers form their own opinion on this topic! May LANTAWAN create an atmosphere, a forum, of open discussion! There are open questions: Is Filipino Architecture a national or a regional architecture? Does it unify Filipinos or does it compromise local initiatives with the benefit of the whole country? Moreover, we should not forget about another, rather practical dimension of architecture for community consciousness: the urban heritage. LANTAWAN tries to highlight the urban consequences of so many centuries of Cebu history. What might be the solutions for a better future, even on the level of city ordinances?

As a regional architectural-cultural journal, LANTAWAN extends the local reality beyond all usual boundaries, in particular beyond professional and geographical boundaries. Everybody is invited to read LANTAWAN, to participate in it, because architecture and fine arts are anyone’s matter. A special zest is given by the fact that the editor is a foreigner. His commitment as Divine Word Missionary (SVD) transcends even another boundary between spirituality and “practical life,” between Church as commissioner and artists as performers.

Dear faculty and students of USC CAFA, love LANTAWAN since it is your voice! Dear Cebuanos, in particular you students, teachers, politicians, priests, and parish helpers, read LANTAWAN and participate in it. So will be architecture and art really present in the Queen City of the South. We thank you for your attention!

Bro. Bela Lanyi, SVD
Editor in Chief

http://cafa.usc.edu.ph/lantawan/lantawan.jsp

E5Manhvly7A
Something I came up with while missing Cebu City. Pics from SSC, misc. vids from around the net

The search for the black Santo Niño
Trizer D. Mansueto

Many elderly devotees would still not believe that the image of the Santo Niño venerated in its marble chapel in the basilica is the same image that they have been venerating in their younger years. They reason out that the image they have always thought to be the same image given by Magellan to Queen Juana in 1521 was black and not the Caucasian-skinned Santo Niño.

Fair complexion

When Magellan arrived in Cebu almost five hundred years ago, we can assume that the original image had a fair complexion because we are told that the image came from Flanders, Belgium. Not having any evidence, we surmise that it had been quite a while since the Santo Niño had become black, as evidenced by the stories that were handed down from generations stating that the image is indeed dark-skinned.

Continue reading here: http://www.cathedralmuseum.com/blog/?p=54&preview=true

E5Manhvly7A
Something I came up with while missing Cebu City. Pics from SSC, misc. vids from around the net

The search for the black Santo Niño
Trizer D. Mansueto

Many elderly devotees would still not believe that the image of the Santo Niño venerated in its marble chapel in the basilica is the same image that they have been venerating in their younger years. They reason out that the image they have always thought to be the same image given by Magellan to Queen Juana in 1521 was black and not the Caucasian-skinned Santo Niño.

Fair complexion

When Magellan arrived in Cebu almost five hundred years ago, we can assume that the original image had a fair complexion because we are told that the image came from Flanders, Belgium. Not having any evidence, we surmise that it had been quite a while since the Santo Niño had become black, as evidenced by the stories that were handed down from generations stating that the image is indeed dark-skinned.

Continue reading here: http://www.cathedralmuseum.com/blog/?p=54&preview=true

my rant about the Sinulog: nganong di na man pwede mosayaw ang mga spectators sa dalan? i heard na pwede man daw na sa una...

my rant about the Sinulog: nganong di na man pwede mosayaw ang mga spectators sa dalan? i heard na pwede man daw na sa una...

Ngutana ko...where can we purchase or have access with a digital copy of that famous Blair and Robertson books?

Thanks in advance! :)

Ngutana ko...where can we purchase or have access with a digital copy of that famous Blair and Robertson books?

Thanks in advance! :)

my rant about the Sinulog: nganong di na man pwede mosayaw ang mga spectators sa dalan? i heard na pwede man daw na sa una...

actually, pwede man.. just not within the cordoned off area for the contingents.. just outside of it though.. but most people would think you're making fun of the Sinu'og..

my rant about the Sinulog: nganong di na man pwede mosayaw ang mga spectators sa dalan? i heard na pwede man daw na sa una...

actually, pwede man.. just not within the cordoned off area for the contingents.. just outside of it though.. but most people would think you're making fun of the Sinu'og..

Ngutana ko...where can we purchase or have access with a digital copy of that famous Blair and Robertson books?

Thanks in advance! :)

i think all university libraries have the two-cd Blair and Robertson which was digitized for the BPI 150th anniversay... if you are in iloilo, try U.S.A Library.

Ngutana ko...where can we purchase or have access with a digital copy of that famous Blair and Robertson books?

Thanks in advance! :)

i think all university libraries have the two-cd Blair and Robertson which was digitized for the BPI 150th anniversay... if you are in iloilo, try U.S.A Library.

^^ Thanks usab Sir Joebers! :okay:

Back then in college days, I would really die reading Blair and Robertson and hardly appreciate it...but now, its very useful especially sometimes the National Archives cannot provide information except the Varias Provincias, Ereccion del Pueblo and Royal Decrees...

^^ Thanks usab Sir Joebers! :okay:

Back then in college days, I would really die reading Blair and Robertson and hardly appreciate it...but now, its very useful especially sometimes the National Archives cannot provide information except the Varias Provincias, Ereccion del Pueblo and Royal Decrees...

^^ Thanks usab Sir Joebers! :okay:

Back then in college days, I would really die reading Blair and Robertson and hardly appreciate it...but now, its very useful especially sometimes the National Archives cannot provide information except the Varias Provincias, Ereccion del Pueblo and Royal Decrees...

you can make copies of the Cd, i have my own copies, you know. if you drop by cebu, just pm me para buhatan tika copies. free use na man tingali ni. hehe.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

^^ Thanks usab Sir Joebers! :okay:

Back then in college days, I would really die reading Blair and Robertson and hardly appreciate it...but now, its very useful especially sometimes the National Archives cannot provide information except the Varias Provincias, Ereccion del Pueblo and Royal Decrees...

you can make copies of the Cd, i have my own copies, you know. if you drop by cebu, just pm me para buhatan tika copies. free use na man tingali ni. hehe.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

I agree with you! :D It's really sad that Filipinos cannot use/read newly published history of the Philippines in Spanish. The majority just tend to rely on old American colonial-propaganda resources.

Examples of newly published books are:

Economia e historia en las Filipinas Españolas: memorias y bibliografia: siglos XVI-XX / Maria Dolores Elizalde Perez-Grueso (2002)

Las relaciones entre España y Filipinas, siglos XVI-XX / Mª Dolores Elizalde (2003)

La politica religiosa del alaves Simón de Anda y Salazar en Filipinas / Marta María Manchado López (1997)

Letras en Filipinas / Pedro Ortiz Armengol (1999)

Obras clasicas para la historia de Filipinas / Antonio Molina Memije (1998)

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

I agree with you! :D It's really sad that Filipinos cannot use/read newly published history of the Philippines in Spanish. The majority just tend to rely on old American colonial-propaganda resources.

Examples of newly published books are:

Economia e historia en las Filipinas Españolas: memorias y bibliografia: siglos XVI-XX / Maria Dolores Elizalde Perez-Grueso (2002)

Las relaciones entre España y Filipinas, siglos XVI-XX / Mª Dolores Elizalde (2003)

La politica religiosa del alaves Simón de Anda y Salazar en Filipinas / Marta María Manchado López (1997)

Letras en Filipinas / Pedro Ortiz Armengol (1999)

Obras clasicas para la historia de Filipinas / Antonio Molina Memije (1998)

you can make copies of the Cd, i have my own copies, you know. if you drop by cebu, just pm me para buhatan tika copies. free use na man tingali ni. hehe.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

Thanks usab Sir Joebers. :D

Anyway, haven't read the biographies but so far as what I heard from Father Arcilla, there is something about Blair and Robertson when it comes to historiographical writing...kalimut na ako, but it has something to do with colonialism.

you can make copies of the Cd, i have my own copies, you know. if you drop by cebu, just pm me para buhatan tika copies. free use na man tingali ni. hehe.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

Thanks usab Sir Joebers. :D

Anyway, haven't read the biographies but so far as what I heard from Father Arcilla, there is something about Blair and Robertson when it comes to historiographical writing...kalimut na ako, but it has something to do with colonialism.

Ngutana ko...where can we purchase or have access with a digital copy of that famous Blair and Robertson books?

Thanks in advance! :)

Bernie have you tried Project Gutenberg?

Blair, Emma Helen, -1911

http://www.gutenberg.org/browse/authors/b#a2296

Ngutana ko...where can we purchase or have access with a digital copy of that famous Blair and Robertson books?

Thanks in advance! :)

Bernie have you tried Project Gutenberg?

Blair, Emma Helen, -1911

http://www.gutenberg.org/browse/authors/b#a2296

you can make copies of the Cd, i have my own copies, you know. if you drop by cebu, just pm me para buhatan tika copies. free use na man tingali ni. hehe.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

blair and robertson is not an isolated case. my professor observed that based on his readings and encounters with other professors, that there is a trend among protestant american, dutch and british historians to discredit what the catholic spaniards and portuguese have achieved in world history.

kinsa toy interesado ani nga article, pm lang nako:

http://img205.imageshack.us/img205/9269/evidence01vd2.jpg (http://imageshack.us)

you can make copies of the Cd, i have my own copies, you know. if you drop by cebu, just pm me para buhatan tika copies. free use na man tingali ni. hehe.

did you read one of those articles sent by gee regarding the propagandistic nature of the Blair and Robertson volumes---i mean, how, according to the author, these books and the whole project was used to prove the ineptitude of Spanish colonialism in the Philippines? :lol:

the biography of Emma Blair's is quite interesting reading. so is robertson's.

blair and robertson is not an isolated case. my professor observed that based on his readings and encounters with other professors, that there is a trend among protestant american, dutch and british historians to discredit what the catholic spaniards and portuguese have achieved in world history.

kinsa toy interesado ani nga article, pm lang nako:

http://img205.imageshack.us/img205/9269/evidence01vd2.jpg (http://imageshack.us)

blair and robertson is not an isolated case. my professor observed that based on his readings and encounters with other professors, that there is a trend among protestant american, dutch and british historians to discredit what the catholic spaniards and portuguese have achieved in world history.

kinsa toy interesado ani nga article, pm lang nako:

http://img205.imageshack.us/img205/9269/evidence01vd2.jpg (http://imageshack.us)

GEE, interesado kaayo ko! I still don't know how to PM on Skyscraper, so am sending you my request here. Thanks and Pit Senor!

blair and robertson is not an isolated case. my professor observed that based on his readings and encounters with other professors, that there is a trend among protestant american, dutch and british historians to discredit what the catholic spaniards and portuguese have achieved in world history.

kinsa toy interesado ani nga article, pm lang nako:

http://img205.imageshack.us/img205/9269/evidence01vd2.jpg (http://imageshack.us)

GEE, interesado kaayo ko! I still don't know how to PM on Skyscraper, so am sending you my request here. Thanks and Pit Senor!

@Gee. I am interested. Thanks. You know my email naman. :okay:
Salamat kaayo. :)

@Gee. I am interested. Thanks. You know my email naman. :okay:
Salamat kaayo. :)

GEE, interesado kaayo ko! I still don't know how to PM on Skyscraper, so am sending you my request here. Thanks and Pit Senor!

i-click kanang akong pangalan ibabaw sa akong picture (dinhi sa wala nga bahin niining webpage), naay pop up box nga mogawas, dayon i click ang send private message. ihatag nako ang imong email add, para mapadala nako nimo kini. salamat!

GEE, interesado kaayo ko! I still don't know how to PM on Skyscraper, so am sending you my request here. Thanks and Pit Senor!

i-click kanang akong pangalan ibabaw sa akong picture (dinhi sa wala nga bahin niining webpage), naay pop up box nga mogawas, dayon i click ang send private message. ihatag nako ang imong email add, para mapadala nako nimo kini. salamat!

@Gee. I am interested. Thanks. You know my email naman. :okay:
Salamat kaayo. :)


it's one of those articles that Gee emailed to us last december. i think you also got a copy?

@Gee. I am interested. Thanks. You know my email naman. :okay:
Salamat kaayo. :)


it's one of those articles that Gee emailed to us last december. i think you also got a copy?

it's one of those articles that Gee emailed to us last december. i think you also got a copy?

@archaeologue

i also got the reviews made by james le roy. kung interesado ka, akong ipadala nimo.

it's one of those articles that Gee emailed to us last december. i think you also got a copy?

@archaeologue

i also got the reviews made by james le roy. kung interesado ka, akong ipadala nimo.

@archaeologue

i also got the reviews made by james le roy. kung interesado ka, akong ipadala nimo.

sure, gee...please. and thanks.:banana:

@archaeologue

i also got the reviews made by james le roy. kung interesado ka, akong ipadala nimo.

sure, gee...please. and thanks.:banana:

it's one of those articles that Gee emailed to us last december. i think you also got a copy?
I got it...:)

@archaeologue

i also got the reviews made by james le roy. kung interesado ka, akong ipadala nimo.

Tnx @Bai Gee! :okay:

it's one of those articles that Gee emailed to us last december. i think you also got a copy?
I got it...:)

@archaeologue

i also got the reviews made by james le roy. kung interesado ka, akong ipadala nimo.

Tnx @Bai Gee! :okay:

I saw this book in POWERBOOKS at SM City Cebu. Tapad ra siya nakabutang sa "Cebu: Pride of Place"


Murdering Cebu’s history

By Jobers Bersales
Cebu Daily News
First Posted 10:35:00 01/15/2009

Filed Under: history


Cebuanos say “gi-murder” when we refer to the emasculation, misrepresentation, or misappropriation of a name, or an event as in “Gi-murder ang akong name” when your name is misspelled whether intentionally or not. How would Cebuanos feel when it’s not merely their names but their history that has been emasculated?

Consider the following lines from a book about Cebu published by a Korean firm: “Travelling under the flag of Spain, Ferdinand Megallan arrived in the fishing village of Sugbo in 1521 and planted a huge wooden cross in the island as a symbol of Christrianity. The cross can now be seen in the street of Magellan, named after Magellan.”

If you don’t find this disturbing, go on to the next paragraph of that same book: “On April 3, 1808, Gen. Leon Kilat led the Cebuano revolution against Spanish colonialism…. Anticipating the revolution, Miguel Lopes de Legaspi, a Spanish official, and his men constructed a small military fort that is now the Fort San Pedro. The following year, American troops led by Commander George Dewey arrived and finished the revolution for the Cebuanos, and Fort San Pedro fell into the hands of the revolutionaries.”

This sweeping account of Cebu’s history is one for the books! The Tres de Abril Revolt in 1808? Miguel Lopes (note the misspelled name!) de Legaspi building a military fort (aren’t all forts military in nature?) the year after? Worse, Commander (not Admiral) Dewey came to Cebu to help in the revolution?

Read on: “On February 24, 1937, Cebu was granted its Charter. On April 10, 1942, during the Japanese Occupation, the Japanese military favored Cebu for its strategic location. In March 1945, Cebu experienced a Hellenic event when the world focused its emporium on Cebu, which was considered as the ‘Cradle of Christianity’ in the Far East.”

It was Cebu City that was granted its charter. To say that it was “Cebu” only is to confuse the island and the province from the place that received its charter. Moreover, April 10, 1942 is the exact date of the Japanese invasion of Cebu, some four months after the Japanese entered Manila. It was not for Cebu’s strategic location that they came; it was because the Japanese were now expanding their control over the archipelago southwards! The movement to the south was logical because Luzon had already been overrun and safely in Japanese hands! In truth, as history would show, the strategic points of the archipelago were Lingayen in Luzon, Leyte-Samar in the Visayas and Davao in Mindanao – the very places where U.S. forces landed in the run-up to Liberation.

What is this Hellenic event in 1945 that placed Cebu as a top destination in the commercial map? A city routed and virtually razed to the ground suddenly becomes the emporium of the world?

I invite the Department of Tourism to scrutinize this very well-packaged book entitled “Club Cebu: Your Complete Guide to Cebu’s Best” and ask the Korean publisher, Ok June Hwang and the Wincard Discount Marketing and Services, to make the necessary corrections on this important piece of the book. And while they’re at it, perhaps it is time for DOT to request for translations of Cebu tourist guidebooks published in Korean to see if Cebu’s history has not been emasculated like this particular tome. Or else, Koreans will go home to their country terribly misinformed about the colorful history of this island province.

I saw this book in POWERBOOKS at SM City Cebu. Tapad ra siya nakabutang sa "Cebu: Pride of Place"


Murdering Cebu’s history

By Jobers Bersales
Cebu Daily News
First Posted 10:35:00 01/15/2009

Filed Under: history


Cebuanos say “gi-murder” when we refer to the emasculation, misrepresentation, or misappropriation of a name, or an event as in “Gi-murder ang akong name” when your name is misspelled whether intentionally or not. How would Cebuanos feel when it’s not merely their names but their history that has been emasculated?

Consider the following lines from a book about Cebu published by a Korean firm: “Travelling under the flag of Spain, Ferdinand Megallan arrived in the fishing village of Sugbo in 1521 and planted a huge wooden cross in the island as a symbol of Christrianity. The cross can now be seen in the street of Magellan, named after Magellan.”

If you don’t find this disturbing, go on to the next paragraph of that same book: “On April 3, 1808, Gen. Leon Kilat led the Cebuano revolution against Spanish colonialism…. Anticipating the revolution, Miguel Lopes de Legaspi, a Spanish official, and his men constructed a small military fort that is now the Fort San Pedro. The following year, American troops led by Commander George Dewey arrived and finished the revolution for the Cebuanos, and Fort San Pedro fell into the hands of the revolutionaries.”

This sweeping account of Cebu’s history is one for the books! The Tres de Abril Revolt in 1808? Miguel Lopes (note the misspelled name!) de Legaspi building a military fort (aren’t all forts military in nature?) the year after? Worse, Commander (not Admiral) Dewey came to Cebu to help in the revolution?

Read on: “On February 24, 1937, Cebu was granted its Charter. On April 10, 1942, during the Japanese Occupation, the Japanese military favored Cebu for its strategic location. In March 1945, Cebu experienced a Hellenic event when the world focused its emporium on Cebu, which was considered as the ‘Cradle of Christianity’ in the Far East.”

It was Cebu City that was granted its charter. To say that it was “Cebu” only is to confuse the island and the province from the place that received its charter. Moreover, April 10, 1942 is the exact date of the Japanese invasion of Cebu, some four months after the Japanese entered Manila. It was not for Cebu’s strategic location that they came; it was because the Japanese were now expanding their control over the archipelago southwards! The movement to the south was logical because Luzon had already been overrun and safely in Japanese hands! In truth, as history would show, the strategic points of the archipelago were Lingayen in Luzon, Leyte-Samar in the Visayas and Davao in Mindanao – the very places where U.S. forces landed in the run-up to Liberation.

What is this Hellenic event in 1945 that placed Cebu as a top destination in the commercial map? A city routed and virtually razed to the ground suddenly becomes the emporium of the world?

I invite the Department of Tourism to scrutinize this very well-packaged book entitled “Club Cebu: Your Complete Guide to Cebu’s Best” and ask the Korean publisher, Ok June Hwang and the Wincard Discount Marketing and Services, to make the necessary corrections on this important piece of the book. And while they’re at it, perhaps it is time for DOT to request for translations of Cebu tourist guidebooks published in Korean to see if Cebu’s history has not been emasculated like this particular tome. Or else, Koreans will go home to their country terribly misinformed about the colorful history of this island province.

lol kuyaw sd na nga history sa cebu dah. hahah buhi pa diay c legaspi sa time ni leon kilat. hahaha :lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol:

lol kuyaw sd na nga history sa cebu dah. hahah buhi pa diay c legaspi sa time ni leon kilat. hahaha :lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol::lol:

am sending a copy of the clipping to Gus Go.

am sending a copy of the clipping to Gus Go.

Dale & Arnold, Hunino man diay 2nyt wa mo nangadto?

bai, nadayon ba gud ang 3rd huniño niadtong Jan6? mora'g wala man gu'y kisaw. tnx!

Dale & Arnold, Hunino man diay 2nyt wa mo nangadto?

bai, nadayon ba gud ang 3rd huniño niadtong Jan6? mora'g wala man gu'y kisaw. tnx!

bai, nadayon ba gud ang 3rd huniño niadtong Jan6? mora'g wala man gu'y kisaw. tnx!

April na.

bai, nadayon ba gud ang 3rd huniño niadtong Jan6? mora'g wala man gu'y kisaw. tnx!

April na.

any idea who won the 2009 cebu metro pop music festival? are the songs this year really worth listening and remembering na puede nato i kanta kanta sa magic mic or karaoke?

any idea who won the 2009 cebu metro pop music festival? are the songs this year really worth listening and remembering na puede nato i kanta kanta sa magic mic or karaoke?

Breve Reseña, ca. 2009


By Jobers Bersales
Cebu Daily News
First Posted 09:36:00 01/22/2009

Filed Under: Religion & Belief, Religions


The Archdiocese of Cebu is busy preparing for the Diamond Jubilee of the elevation of Cebu from diocese (created in 1596) to archdiocese (in 1934). This helps explain the P30-million makeover of the Cebu Metropolitan Cathedral, akin to the renovation it also underwent in 1934 when then-Bishop Grabriel Reyes was installed as Cebu’s first archbishop.

In this and other important moments in the long history of the Catholic Church in Cebu, books have always been issued to remind the future of what it was then. But not just one but possibly two or three will be issued to tackle the different aspects of the archdiocese’s life.

One of these is going to be a definitive coffee-table book on the architectural and ecclesiastical heritage of the archdiocese, a pet project of the Cebu Cathedral Museum when it first opened in 2006. In a meeting last week, the Diamond Jubilee Committee approved the project we prepared together members of the Cebu Archdiocesan Commission for the Cultural Heritage of the Church led by Monsignor Carl Pono of Guadalupe Parish.

The last time a book on the long history of the Catholic faith in Cebu was made was in 1886 in the form of the long-winded Breve Reseña de lo que fue y de lo que es la Diocesis de Cebu en Islas Filipinas by Fr. Felipe Redondo y Sendino, secretary to Bishop Benito Romero de Madridejos. A translation of this work is now being done by Antonio Diluvio, former chair of University of San Carlos’ Department of Philosophy. Breve Reseña will serve as the major text for this upcoming book. But more than that, church heritage commission members Trizer Dale Mansueto, Louella Alix and Arnold Carl Sancover will pour all their energies into moving this history forward from 1886 to 2009. Three heritage photographers, Estan Cabigas, Lorenz Gibb and Mark Jorolan have volunteered their services. Estan has already made a name for himself as the photographer of Facades a book about the facades of colonial churches published by the San Agustin Monastery and Museum in Manila.

Presuming this definitive volume will be much coveted, Msgr. Carl requested for a loan to start the project and not an outright budgetary allocation from the Jubilee Committee. It is a move that will now make our lives more blissfully difficult as we begin to raise funds to make this book project a reality and launch it by November this year.

Fortunately, while I am appalled by Mayor Tom Osmeña’s utter lack of gratitude for the province’s donation of P2 million to the fund-distressed Sinulog Foundation Inc., he has actually given us one possible source to help fund the book. I agree with Atty. Bobby Nalzaro that if the good mayor has no use for the money, he should ask Sinulog Foundation Inc. to return it to the governor whence the Cathedral Museum Inc. will be all too glad to approach Gov. Gwen to ask if it can partake of even a small portion of it for this book. After all, this is one that will outlast us all.

* * *

My deep sympathies to the family of the late Argao tourism commissioner Alex Kinatanar Gonzales for his sudden passing last Saturday, January 17, due to a heart attack. His mortal remains will be cremated at the Cosmopolitan Funeral Homes at Nivel Hills, after which the ashes will be brought back to Argao for burial.

Friends will sorely miss the jovial and vibrant Alex who steered Argao’s tourism commission over the past four or five years. On a more personal note, without his help, we would not have successfully carried out the Argao Archaeological Excavations and the evening lectures at the Argao plaza last December. Alex, you will be missed.

Breve Reseña, ca. 2009


By Jobers Bersales
Cebu Daily News
First Posted 09:36:00 01/22/2009

Filed Under: Religion & Belief, Religions


The Archdiocese of Cebu is busy preparing for the Diamond Jubilee of the elevation of Cebu from diocese (created in 1596) to archdiocese (in 1934). This helps explain the P30-million makeover of the Cebu Metropolitan Cathedral, akin to the renovation it also underwent in 1934 when then-Bishop Grabriel Reyes was installed as Cebu’s first archbishop.

In this and other important moments in the long history of the Catholic Church in Cebu, books have always been issued to remind the future of what it was then. But not just one but possibly two or three will be issued to tackle the different aspects of the archdiocese’s life.

One of these is going to be a definitive coffee-table book on the architectural and ecclesiastical heritage of the archdiocese, a pet project of the Cebu Cathedral Museum when it first opened in 2006. In a meeting last week, the Diamond Jubilee Committee approved the project we prepared together members of the Cebu Archdiocesan Commission for the Cultural Heritage of the Church led by Monsignor Carl Pono of Guadalupe Parish.

The last time a book on the long history of the Catholic faith in Cebu was made was in 1886 in the form of the long-winded Breve Reseña de lo que fue y de lo que es la Diocesis de Cebu en Islas Filipinas by Fr. Felipe Redondo y Sendino, secretary to Bishop Benito Romero de Madridejos. A translation of this work is now being done by Antonio Diluvio, former chair of University of San Carlos’ Department of Philosophy. Breve Reseña will serve as the major text for this upcoming book. But more than that, church heritage commission members Trizer Dale Mansueto, Louella Alix and Arnold Carl Sancover will pour all their energies into moving this history forward from 1886 to 2009. Three heritage photographers, Estan Cabigas, Lorenz Gibb and Mark Jorolan have volunteered their services. Estan has already made a name for himself as the photographer of Facades a book about the facades of colonial churches published by the San Agustin Monastery and Museum in Manila.

Presuming this definitive volume will be much coveted, Msgr. Carl requested for a loan to start the project and not an outright budgetary allocation from the Jubilee Committee. It is a move that will now make our lives more blissfully difficult as we begin to raise funds to make this book project a reality and launch it by November this year.

Fortunately, while I am appalled by Mayor Tom Osmeña’s utter lack of gratitude for the province’s donation of P2 million to the fund-distressed Sinulog Foundation Inc., he has actually given us one possible source to help fund the book. I agree with Atty. Bobby Nalzaro that if the good mayor has no use for the money, he should ask Sinulog Foundation Inc. to return it to the governor whence the Cathedral Museum Inc. will be all too glad to approach Gov. Gwen to ask if it can partake of even a small portion of it for this book. After all, this is one that will outlast us all.

* * *

My deep sympathies to the family of the late Argao tourism commissioner Alex Kinatanar Gonzales for his sudden passing last Saturday, January 17, due to a heart attack. His mortal remains will be cremated at the Cosmopolitan Funeral Homes at Nivel Hills, after which the ashes will be brought back to Argao for burial.

Friends will sorely miss the jovial and vibrant Alex who steered Argao’s tourism commission over the past four or five years. On a more personal note, without his help, we would not have successfully carried out the Argao Archaeological Excavations and the evening lectures at the Argao plaza last December. Alex, you will be missed.

Breve Reseña, ca. 2009


By Jobers Bersales
Cebu Daily News
First Posted 09:36:00 01/22/2009

..... I agree with Atty. Bobby Nalzaro that if the good mayor has no use for the money,....

I think Bobby Nalzaro is a graduate of Mass Com at Ateneo de Zamboanga only..
he he he

Breve Reseña, ca. 2009


By Jobers Bersales
Cebu Daily News
First Posted 09:36:00 01/22/2009

..... I agree with Atty. Bobby Nalzaro that if the good mayor has no use for the money,....

I think Bobby Nalzaro is a graduate of Mass Com at Ateneo de Zamboanga only..
he he he

I think Bobby Nalzaro is a graduate of Mass Com at Ateneo de Zamboanga only..
he he he

Atty. diay na si Nalzaro? karon pako.. hehe. Di man gud ko niya listener gud. As for the 2M, good if ibalik sa province, maayo nalang na ipuno para palit of fire trucks sa ubang mga municipalities.

I think Bobby Nalzaro is a graduate of Mass Com at Ateneo de Zamboanga only..
he he he

Atty. diay na si Nalzaro? karon pako.. hehe. Di man gud ko niya listener gud. As for the 2M, good if ibalik sa province, maayo nalang na ipuno para palit of fire trucks sa ubang mga municipalities.

I think Bobby Nalzaro is a graduate of Mass Com at Ateneo de Zamboanga only..
he he he

oooooppppsssss....an honest mistake...hehe...like the Globe texter's mis-choice on that girl surnamed "Burden" which is now a really big burden on the part of the organizers of Ms. Cebu 09.
:lol:

I think Bobby Nalzaro is a graduate of Mass Com at Ateneo de Zamboanga only..
he he he

oooooppppsssss....an honest mistake...hehe...like the Globe texter's mis-choice on that girl surnamed "Burden" which is now a really big burden on the part of the organizers of Ms. Cebu 09.
:lol:

Atty. diay na si Nalzaro? karon pako..

Me too...

Atty. diay na si Nalzaro? karon pako..

Me too...

simbako lang...

pero when Cardinal V passes, will his replacement be automatically elevated into the rank of Cardinal, or will Cebu lose it's representation in the College?

simbako lang...

pero when Cardinal V passes, will his replacement be automatically elevated into the rank of Cardinal, or will Cebu lose it's representation in the College?

am sending a copy of the clipping to Gus Go.

Sige, intawon, padad-i si Atty.Go ani! Makabuang man sab ni basahon.:nuts:

am sending a copy of the clipping to Gus Go.

Sige, intawon, padad-i si Atty.Go ani! Makabuang man sab ni basahon.:nuts:

simbako lang...

pero when Cardinal V passes, will his replacement be automatically elevated into the rank of Cardinal, or will Cebu lose it's representation in the College?

The next archbishop will also be elevated to cardinal due to the primacy of the archdiocese.

simbako lang...

pero when Cardinal V passes, will his replacement be automatically elevated into the rank of Cardinal, or will Cebu lose it's representation in the College?

The next archbishop will also be elevated to cardinal due to the primacy of the archdiocese.

simbako lang...

pero when Cardinal V passes, will his replacement be automatically elevated into the rank of Cardinal, or will Cebu lose it's representation in the College?

Actually there are no specific rules re who becomes a cardinal. The Code of Canon Law (Can. 350 §2 (http://www.vatican.va/archive/ENG1104/__P19.HTM)) only states: "Cardinals are created by a decree of the Roman Pontiff which is made public in the presence of the college of cardinals." This means that only the pope can decide who would become cardinals. In fact, not all members of the College of Cardinals are bishops. In 2001, for example, the late Pope John Paul II created three elderly priests cardinals: Avery Dulles SJ, Leo Scheffczyk and Roberto Tucci SJ. Further, John Paul II made a decree limiting the number of cardinals, but he himself did not follow it.

In this case, it does not necessarily follow that the next archbishop of Cebu will become a cardinal. However, there are certain traditions that popes followed, like the historical significance of the diocese to the development of Christianity in a particular place. There are also "rumors" that bishops of dioceses, which contribute a big amount to the annual budget of the Vatican, are made cardinals. (I have two places in mind: Chicago, USA & Cologne, Germany). In countries where Catholics belong to the minority, the bishops in the capital city usually become cardinal, e.g. the Archbishops of Tokyo, Seoul, Jakarta, Bangkok.

The late Julio Cardinal Rosales was created cardinal after the celebration of the 4th centennial of Christianity in the Philippines. I think, that was Paul VI's way of recognizing the historical significance of the Archdiocese of Cebu. Conclusion: while there is "no 100% guarantee" that the next archbishop would become a cardinal, there is however a "high probability" that he would be elevated to the college of cardinals.

simbako lang...

pero when Cardinal V passes, will his replacement be automatically elevated into the rank of Cardinal, or will Cebu lose it's representation in the College?

Actually there are no specific rules re who becomes a cardinal. The Code of Canon Law (Can. 350 §2 (http://www.vatican.va/archive/ENG1104/__P19.HTM)) only states: "Cardinals are created by a decree of the Roman Pontiff which is made public in the presence of the college of cardinals." This means that only the pope can decide who would become cardinals. In fact, not all members of the College of Cardinals are bishops. In 2001, for example, the late Pope John Paul II created three elderly priests cardinals: Avery Dulles SJ, Leo Scheffczyk and Roberto Tucci SJ. Further, John Paul II made a decree limiting the number of cardinals, but he himself did not follow it.

In this case, it does not necessarily follow that the next archbishop of Cebu will become a cardinal. However, there are certain traditions that popes followed, like the historical significance of the diocese to the development of Christianity in a particular place. There are also "rumors" that bishops of dioceses, which contribute a big amount to the annual budget of the Vatican, are made cardinals. (I have two places in mind: Chicago, USA & Cologne, Germany). In countries where Catholics belong to the minority, the bishops in the capital city usually become cardinal, e.g. the Archbishops of Tokyo, Seoul, Jakarta, Bangkok.

The late Julio Cardinal Rosales was created cardinal after the celebration of the 4th centennial of Christianity in the Philippines. I think, that was Paul VI's way of recognizing the historical significance of the Archdiocese of Cebu. Conclusion: while there is "no 100% guarantee" that the next archbishop would become a cardinal, there is however a "high probability" that he would be elevated to the college of cardinals.

Sa maka usa pa...

ang Cathedral Museum mipasundayag na usab sa Kulturang Sugbuanon..

dunay huni

dunay awit

dunay balak

ug labaw sa tanan dunay kaong...:lol:

ug ako nanghinaot nga ang maong pasundayag mahimo nang tulomanon sa Museum..

bisan kato alang lang sa mga pipila ka dinapit

unta sa sunod alang na sa tanan nga nagmahal sa KAAGI ug KABILIN o si Padre Toralba pa KAPANULUNDANAN..

Mabuhi ang Nagdumala sa Cathedral Museum,

Mabuhi Ka Karaang Tawo...

Sa maka usa pa...

ang Cathedral Museum mipasundayag na usab sa Kulturang Sugbuanon..

dunay huni

dunay awit

dunay balak

ug labaw sa tanan dunay kaong...:lol:

ug ako nanghinaot nga ang maong pasundayag mahimo nang tulomanon sa Museum..

bisan kato alang lang sa mga pipila ka dinapit

unta sa sunod alang na sa tanan nga nagmahal sa KAAGI ug KABILIN o si Padre Toralba pa KAPANULUNDANAN..

Mabuhi ang Nagdumala sa Cathedral Museum,

Mabuhi Ka Karaang Tawo...

^^
Mas Nindot unta og ang mga pasundayag nga pangkultura

pagahimoon diha sa karaang edipisyo sa vision theater para

mapahimuslan og mahatagan og tagad og mapakusog pa ang

tumong pagpapresirbar sa maong edipisyo...

nindot Vision theater himoong lugar kung diin makapasundayag

ang mga kabatan-unan og amateurs nga dunay hilig og talento sa teatro og musika,

angayan kaayo ning lugara labi na sa mga moderno nga estilo sa teatro.....

miski sa ginagmay lang nga pasundayag...hinaot pa unta...

cool kayo kung mahitabo ni! hehehe! :):cheers:

^^
Mas Nindot unta og ang mga pasundayag nga pangkultura

pagahimoon diha sa karaang edipisyo sa vision theater para

mapahimuslan og mahatagan og tagad og mapakusog pa ang

tumong pagpapresirbar sa maong edipisyo...

nindot Vision theater himoong lugar kung diin makapasundayag

ang mga kabatan-unan og amateurs nga dunay hilig og talento sa teatro og musika,

angayan kaayo ning lugara labi na sa mga moderno nga estilo sa teatro.....

miski sa ginagmay lang nga pasundayag...hinaot pa unta...

cool kayo kung mahitabo ni! hehehe! :):cheers:

The original capilla posa of Argao [Spanish Churchs of the Philippines (1972). Alicia M.L. Coseteng]

http://farm4.static.flickr.com/3305/3222567119_4ccc6c680d_b.jpg

The original capilla posa of Argao [Spanish Churchs of the Philippines (1972). Alicia M.L. Coseteng]

http://farm4.static.flickr.com/3305/3222567119_4ccc6c680d_b.jpg

The original capilla posa of Argao [Spanish Churchs of the Philippines (1972). Alicia M.L. Coseteng]

http://farm4.static.flickr.com/3305/3222567119_4ccc6c680d_b.jpg

Oh my! You really dug this up. The capilla posa was torn down to make way for ugly modern chapels. Thanks to Msgr. Montecillo. He also had the retablo gold-leafed, including the images which used to be estofado with that, Argao now has a shaolin temple. :ohno:

The original capilla posa of Argao [Spanish Churchs of the Philippines (1972). Alicia M.L. Coseteng]

http://farm4.static.flickr.com/3305/3222567119_4ccc6c680d_b.jpg

Oh my! You really dug this up. The capilla posa was torn down to make way for ugly modern chapels. Thanks to Msgr. Montecillo. He also had the retablo gold-leafed, including the images which used to be estofado with that, Argao now has a shaolin temple. :ohno:

^^ :lol: kakujaw! shaolin temple na diay. :D well, sayang sya pero the damage had been done siguro what we can do is restore it nalang to its original color kung mahimo pa nato.

^^ :lol: kakujaw! shaolin temple na diay. :D well, sayang sya pero the damage had been done siguro what we can do is restore it nalang to its original color kung mahimo pa nato.

^^ :lol: kakujaw! shaolin temple na diay. :D well, sayang sya pero the damage had been done siguro what we can do is restore it nalang to its original color kung mahimo pa nato.

The color of the images can still be restored to the tune of millions of pesos... As for the capilla posa, there's nothing more we can do for it. Mura ta ana og maglana og putot. :banana: The capilla posa was the only one remaining in the Philippines which was laid to waste by the good monsignor. :ohno:

^^ :lol: kakujaw! shaolin temple na diay. :D well, sayang sya pero the damage had been done siguro what we can do is restore it nalang to its original color kung mahimo pa nato.

The color of the images can still be restored to the tune of millions of pesos... As for the capilla posa, there's nothing more we can do for it. Mura ta ana og maglana og putot. :banana: The capilla posa was the only one remaining in the Philippines which was laid to waste by the good monsignor. :ohno:

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg

Thanks for the GREAT picture. The Nippon Bazaar Cebu Branch should be enough to indicate that this was taken in Cebu. However, would you have further information like when was this taken and if it is available, the street name. The truck looks like from the 1910-1920s model. but I am not so sure

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg

Thanks for the GREAT picture. The Nippon Bazaar Cebu Branch should be enough to indicate that this was taken in Cebu. However, would you have further information like when was this taken and if it is available, the street name. The truck looks like from the 1910-1920s model. but I am not so sure

kanang mga poste karaan na gyud kaayo na siya mo sab ug lisud wagtangon ang mga poste karon

kanang mga poste karaan na gyud kaayo na siya mo sab ug lisud wagtangon ang mga poste karon

^^

nindot Vision theater himoong lugar kung diin makapasundayag

ang mga kabatan-unan og amateurs nga dunay hilig og talento sa teatro og musika,

angayan kaayo ning lugara labi na sa mga moderno nga estilo sa teatro.....




Vision Theater was once a hotel before it became a movie house man diay:


http://i71.photobucket.com/albums/i150/jbersales/visiontheaterashotel.jpg

From an ad in Bag-ong Kusog, 1933. Libre ang entrance fee sa babae, but pabayron ang lalake tungod sa aircon?






http://i71.photobucket.com/albums/i150/jbersales/theelite.jpg

The Elite Restaurant, premier gastronomic destination of the 1920s and 30s, at the corner of Juan Luna and Colon. [From a back page ad of Bag-Ong Kusug, ca. 1930s.

^^

nindot Vision theater himoong lugar kung diin makapasundayag

ang mga kabatan-unan og amateurs nga dunay hilig og talento sa teatro og musika,

angayan kaayo ning lugara labi na sa mga moderno nga estilo sa teatro.....




Vision Theater was once a hotel before it became a movie house man diay:


http://i71.photobucket.com/albums/i150/jbersales/visiontheaterashotel.jpg

From an ad in Bag-ong Kusog, 1933. Libre ang entrance fee sa babae, but pabayron ang lalake tungod sa aircon?






http://i71.photobucket.com/albums/i150/jbersales/theelite.jpg

The Elite Restaurant, premier gastronomic destination of the 1920s and 30s, at the corner of Juan Luna and Colon. [From a back page ad of Bag-Ong Kusug, ca. 1930s.

@Archaeologue

Thanks for unfolding the mystery.

If not for the "extension" at the back portion, the building doesn't really look like that of typical theaters.


Photo below from Cebuano Studies Center

http://i153.photobucket.com/albums/s223/arnold_carl/cebu_heritage/visiontheater.jpg

..

@Archaeologue

Thanks for unfolding the mystery.

If not for the "extension" at the back portion, the building doesn't really look like that of typical theaters.


Photo below from Cebuano Studies Center

http://i153.photobucket.com/albums/s223/arnold_carl/cebu_heritage/visiontheater.jpg

..

Vision Theater was once a hotel before it became a movie house man diay:

From an ad in Bag-ong Kusog, 1933. Libre ang entrance fee sa babae, but pabayron ang lalake tungod sa aircon?

"Libre ang entrance fee sa babae, but pabayron ang lalake tungod sa aircon?" Unya mao na, ang mga babaye mag sige pag reklamo na dina-ug da-ug sila m))

Bitaw, sa akong sabot kining idea sa building pareja sa gikahimutangan sa Elite developed sa concept sa payag. Concept sa tawag sa mga tagalog sa "bahay na bato". Raised ang ubos nga parte sa bay, puy-an ang taas. Ngutana lang, would you have an idea kung around what years man nahitsura pareja sa building pictured below. Was it already looking like this in the late 1700s?

Jo, I am under the impression na ang idea sa abuhan, kanang mga abu gi hulma aron ma taas taas ang luto-anan, naa na sa wa pa'y katsila. What would be the earliest recorded abuhan? Is the idea of abuhan, grew out of necessity sa mga taga dinhi o' was it introduced through contacts sa mga intsik and other "trading pertners"?



http://i71.photobucket.com/albums/i150/jbersales/theelite.jpg

The Elite Restaurant, premier gastronomic destination of the 1920s and 30s, at the corner of Juan Luna and Colon. [From a back page ad of Bag-Ong Kusug, ca. 1930s.

Vision Theater was once a hotel before it became a movie house man diay:

From an ad in Bag-ong Kusog, 1933. Libre ang entrance fee sa babae, but pabayron ang lalake tungod sa aircon?

"Libre ang entrance fee sa babae, but pabayron ang lalake tungod sa aircon?" Unya mao na, ang mga babaye mag sige pag reklamo na dina-ug da-ug sila m))

Bitaw, sa akong sabot kining idea sa building pareja sa gikahimutangan sa Elite developed sa concept sa payag. Concept sa tawag sa mga tagalog sa "bahay na bato". Raised ang ubos nga parte sa bay, puy-an ang taas. Ngutana lang, would you have an idea kung around what years man nahitsura pareja sa building pictured below. Was it already looking like this in the late 1700s?

Jo, I am under the impression na ang idea sa abuhan, kanang mga abu gi hulma aron ma taas taas ang luto-anan, naa na sa wa pa'y katsila. What would be the earliest recorded abuhan? Is the idea of abuhan, grew out of necessity sa mga taga dinhi o' was it introduced through contacts sa mga intsik and other "trading pertners"?



http://i71.photobucket.com/albums/i150/jbersales/theelite.jpg

The Elite Restaurant, premier gastronomic destination of the 1920s and 30s, at the corner of Juan Luna and Colon. [From a back page ad of Bag-Ong Kusug, ca. 1930s.

Jo, I am under the impression na ang idea sa abuhan, kanang mga abu gi hulma aron ma taas taas ang luto-anan, naa na sa wa pa'y katsila. What would be the earliest recorded abuhan? Is the idea of abuhan, grew out of necessity sa mga taga dinhi o' was it introduced through contacts sa mga intsik and other "trading pertners"?


The abuhan is pre-Hispanic. The fact that we have a name for it in the indigenous or native language is a clear sign that it is not a borrowed feature of the house.

It began when we started settling down instead of being nomadic where you light a fire just about anywhere where you have stopped for the night.

So this would have to be in the period of the Philippine Neolithic, when pottery also began to appear (kay wa may gamit ang abuhan kung walay kulon) and when we started building houses instead of living in caves or rockshelters.

This would place this period roughly around 10,000 years ago.

Language is a very powerful tool for determining origins of a thing or a practice. In archaeology, the use of language to infer on the age of the language itself or some aspect of cultural practice or cultural material is called archaeolinguistics.

Ang sekreto ani simple lang jud: kung Sinibwano gani ang pulong nga gigamit alang sa usa ka butang o pamaagi, tataw o malagmit g'yud na nga karaan na g'yud kaayo ang gisugdan anang butanga o pamaagi, sa wa pa g'yud malawgaw ang atong pinulungan tungod sa mga kolonyal nga panglitok.

Jo, I am under the impression na ang idea sa abuhan, kanang mga abu gi hulma aron ma taas taas ang luto-anan, naa na sa wa pa'y katsila. What would be the earliest recorded abuhan? Is the idea of abuhan, grew out of necessity sa mga taga dinhi o' was it introduced through contacts sa mga intsik and other "trading pertners"?


The abuhan is pre-Hispanic. The fact that we have a name for it in the indigenous or native language is a clear sign that it is not a borrowed feature of the house.

It began when we started settling down instead of being nomadic where you light a fire just about anywhere where you have stopped for the night.

So this would have to be in the period of the Philippine Neolithic, when pottery also began to appear (kay wa may gamit ang abuhan kung walay kulon) and when we started building houses instead of living in caves or rockshelters.

This would place this period roughly around 10,000 years ago.

Language is a very powerful tool for determining origins of a thing or a practice. In archaeology, the use of language to infer on the age of the language itself or some aspect of cultural practice or cultural material is called archaeolinguistics.

Ang sekreto ani simple lang jud: kung Sinibwano gani ang pulong nga gigamit alang sa usa ka butang o pamaagi, tataw o malagmit g'yud na nga karaan na g'yud kaayo ang gisugdan anang butanga o pamaagi, sa wa pa g'yud malawgaw ang atong pinulungan tungod sa mga kolonyal nga panglitok.

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg


The Yap Anton Co. beside the Nippon Bazar was owned by this man: of course, the philanthrpist Yap Anton (1865-1925), founder of the Cebu Chinese School.


http://i71.photobucket.com/albums/i150/jbersales/YapAnTonbornin1865inHosanAmoyanddie.jpg



Another Japanese shop, one of many that proliferated in Cebu around Magallanes just a decade before WW II, the Taisho Bazar (from Bag-ong Kusog, April 29, 1940)


http://i71.photobucket.com/albums/i150/jbersales/taishobazarcebu.jpg

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg


The Yap Anton Co. beside the Nippon Bazar was owned by this man: of course, the philanthrpist Yap Anton (1865-1925), founder of the Cebu Chinese School.


http://i71.photobucket.com/albums/i150/jbersales/YapAnTonbornin1865inHosanAmoyanddie.jpg



Another Japanese shop, one of many that proliferated in Cebu around Magallanes just a decade before WW II, the Taisho Bazar (from Bag-ong Kusog, April 29, 1940)


http://i71.photobucket.com/albums/i150/jbersales/taishobazarcebu.jpg

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg
Thanks for the GREAT picture. The Nippon Bazaar Cebu Branch should be enough to indicate that this was taken in Cebu. However, would you have further information like when was this taken and if it is available, the street name. The truck looks like from the 1910-1920s model. but I am not so sure

just grabbed the pic from a blogsite the name of which i have already forgotten... the blogger mentioned a certain "jhaelis" though which i presume to be the immortal imp we have around here :lol: yes this was taken in the late 20's


Another Japanese shop, one of many that proliferated in Cebu around Magallanes just a decade before WW II, the Taisho Bazar (from Bag-ong Kusog, April 29, 1940)

http://i71.photobucket.com/albums/i150/jbersales/taishobazarcebu.jpg

surely the owners were secretly enlisted in the kempitai :lol:

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg
Thanks for the GREAT picture. The Nippon Bazaar Cebu Branch should be enough to indicate that this was taken in Cebu. However, would you have further information like when was this taken and if it is available, the street name. The truck looks like from the 1910-1920s model. but I am not so sure

just grabbed the pic from a blogsite the name of which i have already forgotten... the blogger mentioned a certain "jhaelis" though which i presume to be the immortal imp we have around here :lol: yes this was taken in the late 20's


Another Japanese shop, one of many that proliferated in Cebu around Magallanes just a decade before WW II, the Taisho Bazar (from Bag-ong Kusog, April 29, 1940)

http://i71.photobucket.com/albums/i150/jbersales/taishobazarcebu.jpg

surely the owners were secretly enlisted in the kempitai :lol:

The Cebu Chinese School, once called Cebu Chong Hua School as it appeared in 1924. It was founded by Yap Anton. Located along Dimasalang Street, I think this is where Cebu Eastern College now stands.


http://i71.photobucket.com/albums/i150/jbersales/CbuChineseSchoolatDimasalngbetterkn.jpg





The Cebu Sun Yat Sen Chinese School along Calle Norte America (now D. Jakosalem). I think this later became the Cebu Eastern College branch that is located there now, just behind the Cathedral.

http://i71.photobucket.com/albums/i150/jbersales/CebuSunYatSenSchoolestbliahedin1915.jpg

The Cebu Chinese School, once called Cebu Chong Hua School as it appeared in 1924. It was founded by Yap Anton. Located along Dimasalang Street, I think this is where Cebu Eastern College now stands.


http://i71.photobucket.com/albums/i150/jbersales/CbuChineseSchoolatDimasalngbetterkn.jpg





The Cebu Sun Yat Sen Chinese School along Calle Norte America (now D. Jakosalem). I think this later became the Cebu Eastern College branch that is located there now, just behind the Cathedral.

http://i71.photobucket.com/albums/i150/jbersales/CebuSunYatSenSchoolestbliahedin1915.jpg

surely the owners were secretly enlisted in the kempitai :lol:

there are stories that these Japanese were placed all over southeast Asia before the war in order to spy for Japan. This was vividly presented in "Pearl Harbor" di ba? That dentist who reported the comings and goings of the 7th Naval Fleet in between teeth removals...tsk tsk tsk...


but there were also some Japanese who tried to help save Cebuanos during the war. I wonder when their stories will ever be written a la "Schindler's List" if ever tinuod.

surely the owners were secretly enlisted in the kempitai :lol:

there are stories that these Japanese were placed all over southeast Asia before the war in order to spy for Japan. This was vividly presented in "Pearl Harbor" di ba? That dentist who reported the comings and goings of the 7th Naval Fleet in between teeth removals...tsk tsk tsk...


but there were also some Japanese who tried to help save Cebuanos during the war. I wonder when their stories will ever be written a la "Schindler's List" if ever tinuod.

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg


Ako na may sige'g post og mga picture oi. I hope others will not find this offensive.

Anyway, the photo above was probably taken shortly before the war. The bus looks like the Cebu Transit Buses below, printed in Bag-Ong Kusog, May 1940, hapit na ang gubat. Asa kaha ning dapita nag-park sila no? Recoletos Church, the one destroyed in the 1960s?.

http://i71.photobucket.com/albums/i150/jbersales/cdebutransitbus1940.jpg

http://farm2.static.flickr.com/1172/649260572_e76d72ed4a.jpg


Ako na may sige'g post og mga picture oi. I hope others will not find this offensive.

Anyway, the photo above was probably taken shortly before the war. The bus looks like the Cebu Transit Buses below, printed in Bag-Ong Kusog, May 1940, hapit na ang gubat. Asa kaha ning dapita nag-park sila no? Recoletos Church, the one destroyed in the 1960s?.

http://i71.photobucket.com/albums/i150/jbersales/cdebutransitbus1940.jpg

^^ Recoletos Church?

^^ Recoletos Church?

The Cebu Chinese School, once called Cebu Chong Hua School as it appeared in 1924. It was founded by Yap Anton. Located along Dimasalang Street, I think this is where Cebu Eastern College now stands.


http://i71.photobucket.com/albums/i150/jbersales/CbuChineseSchoolatDimasalngbetterkn.jpg





The Cebu Sun Yat Sen Chinese School along Calle Norte America (now D. Jakosalem). I think this later became the Cebu Eastern College branch that is located there now, just behind the Cathedral.

http://i71.photobucket.com/albums/i150/jbersales/CebuSunYatSenSchoolestbliahedin1915.jpg

kay ininsik naman gyod ning nanggawas dinhi, here's a chinese document from 1600s.

http://img99.imageshack.us/img99/6541/dongxiyangkaonn5.gif (http://imageshack.us)

From Dong Xi yang kao (On the eastern and western oceans), 1618, the most comprehensive Ming Dynasty description of the countries of Southeast Asia.

A rough translation of the characters inside the box says: Shuowu commonly called Suwu (The characters used here are those used in Modern Chinese for Cebu). Before the Spaniards occupied Lusong (Manila), they first gathered here. Were in good terms with its people. When the Spaniards destroyed Lusong, the Cebuanos were therefore powerful/vigorous.

to be continued ... mangita pa ko og klaro-klaro nga bersyon ani ug naay punctuation (comma, period) ... moadto pa ko sa university library sa monday ...

The Cebu Chinese School, once called Cebu Chong Hua School as it appeared in 1924. It was founded by Yap Anton. Located along Dimasalang Street, I think this is where Cebu Eastern College now stands.


http://i71.photobucket.com/albums/i150/jbersales/CbuChineseSchoolatDimasalngbetterkn.jpg





The Cebu Sun Yat Sen Chinese School along Calle Norte America (now D. Jakosalem). I think this later became the Cebu Eastern College branch that is located there now, just behind the Cathedral.

http://i71.photobucket.com/albums/i150/jbersales/CebuSunYatSenSchoolestbliahedin1915.jpg

kay ininsik naman gyod ning nanggawas dinhi, here's a chinese document from 1600s.

http://img99.imageshack.us/img99/6541/dongxiyangkaonn5.gif (http://imageshack.us)

From Dong Xi yang kao (On the eastern and western oceans), 1618, the most comprehensive Ming Dynasty description of the countries of Southeast Asia.

A rough translation of the characters inside the box says: Shuowu commonly called Suwu (The characters used here are those used in Modern Chinese for Cebu). Before the Spaniards occupied Lusong (Manila), they first gathered here. Were in good terms with its people. When the Spaniards destroyed Lusong, the Cebuanos were therefore powerful/vigorous.

to be continued ... mangita pa ko og klaro-klaro nga bersyon ani ug naay punctuation (comma, period) ... moadto pa ko sa university library sa monday ...

^^^^

Bitaw, the Chinese Cebuanos remain anonymous up to now. Which is understandable given their self-effacing nature.

But still, the history of the Chinese in Cebu and of the Chinese Cebuano mestizos will have to be written since it surpasses the colonial period.

^^^^

Bitaw, the Chinese Cebuanos remain anonymous up to now. Which is understandable given their self-effacing nature.

But still, the history of the Chinese in Cebu and of the Chinese Cebuano mestizos will have to be written since it surpasses the colonial period.

^^^^

Bitaw, the Chinese Cebuanos remain anonymous up to now. Which is understandable given their self-effacing nature.

But still, the history of the Chinese in Cebu and of the Chinese Cebuano mestizos will have to be written since it surpasses the colonial period.

sakto gyud ka @archaeologue ... basin ma-convice nimo ng mga chinese sa cebu nga mo-finance sa usa ka proyekto nga ang tumong mao ang pag-publish ug libro bahin sa kasysayan sa mga intsik sa cebu

^^^^

Bitaw, the Chinese Cebuanos remain anonymous up to now. Which is understandable given their self-effacing nature.

But still, the history of the Chinese in Cebu and of the Chinese Cebuano mestizos will have to be written since it surpasses the colonial period.

sakto gyud ka @archaeologue ... basin ma-convice nimo ng mga chinese sa cebu nga mo-finance sa usa ka proyekto nga ang tumong mao ang pag-publish ug libro bahin sa kasysayan sa mga intsik sa cebu

one of the projects of KAISA-ANGELO KING HERITAGE CENTER (Intramuros)


Documentary sources on the Chinese in the Philippines. A joint research project between the Institute of Modern History, Academia Sinica of Taiwan, and the Kaisa Para Sa Kaunlaran and the National Historical Institute in the Philippines undertaken from 1992 to 1994 through funding provided by the Chiang Ching Kuo Foundation in Taipei, Taiwan. The project included such research activities as:
Documentation of data from tombstones in Chinese cemeteries all over the country (computer database program). Tombstones from 20 Chinese cemeteries scattered all over the Philippines were photographed. It took half a year to photograph 33,372 tombs from the northernmost part to the southernmost part of the Philippines. Data from the tombstones were entered into a systematized computer database program. Results of the data showed for instance that Chen (or Tan in Hokkien) is the most prevalent surname (9.85 percent), followed by Tsai (or Chua, 8.85 percent), Shih (or Sy/See, 7.85 percent), Wu (or Go, 6.21 percent), Huang (or Uy, 6.02 percent), Lin (or Lim, 5.94 percent), and so on. As to the origins of the Fujian immigrants, 68.67 percent came from Jinjiang, 14.85 percent from Nan-an, 3.13 percent from Hui-an, and 1.95 percent from Xiamen, and so on. Likewise, the data showed that for the Cantonese immigrants, 15 percent came from Toishan, 4 percent from Kaiping, 2 percent from Chongshan, and 1 percent from Shantou. Other important data include the more prevalent surnames in key cities in the Philippines, i.e. Go's are prevalent in Cebu, Ang and Te are prevalent in Davao.
Microfilming of Spanish archive materials pertaining to the Chinese in the Philippines in the National Archives of the Philippines. A total of 720 reels of microfilms or a total shoot (exposure) of 1.4 million documents in Spanish were completed in the project. Most of the archive documents were already fragile with age (dating from 1522 to 1899). The original copy of the microfilms was given to the Institute of Modern History in Taiwan but a duplicate copy was provided to the Philippine National Archives. Henceforth, these materials will now be readily accessible to researchers. Should the Kaisa Heritage Center have funds, a copy of the microfilms will be requested for our own safekeeping. Other archival materials retrieved and utilized were the Philippine Revolutionary Records from 1898 to 1902. Data from these sources were gathered and published into a monograph, The Ethnic Chinese in the Philippine Revolution, jointly authored by Go Bon Juan and Teresita Ang See.
Gathering of sources from decisions of the Department of Justice and the Supreme Court pertaining to the Chinese in the Philippines. The opinions of the Secretary of Justice and Supreme Court are precedent setting and have great impact on policies on the Chinese in the Philippines.
Documentation and photographing of data from Chinese clan and ancestral halls in the country. This provides data on the establishment of the clan or ancestral halls — the ancestor of origin in China, how the group was formed, who were the founding members, and other pertinent information.

one of the projects of KAISA-ANGELO KING HERITAGE CENTER (Intramuros)


Documentary sources on the Chinese in the Philippines. A joint research project between the Institute of Modern History, Academia Sinica of Taiwan, and the Kaisa Para Sa Kaunlaran and the National Historical Institute in the Philippines undertaken from 1992 to 1994 through funding provided by the Chiang Ching Kuo Foundation in Taipei, Taiwan. The project included such research activities as:
Documentation of data from tombstones in Chinese cemeteries all over the country (computer database program). Tombstones from 20 Chinese cemeteries scattered all over the Philippines were photographed. It took half a year to photograph 33,372 tombs from the northernmost part to the southernmost part of the Philippines. Data from the tombstones were entered into a systematized computer database program. Results of the data showed for instance that Chen (or Tan in Hokkien) is the most prevalent surname (9.85 percent), followed by Tsai (or Chua, 8.85 percent), Shih (or Sy/See, 7.85 percent), Wu (or Go, 6.21 percent), Huang (or Uy, 6.02 percent), Lin (or Lim, 5.94 percent), and so on. As to the origins of the Fujian immigrants, 68.67 percent came from Jinjiang, 14.85 percent from Nan-an, 3.13 percent from Hui-an, and 1.95 percent from Xiamen, and so on. Likewise, the data showed that for the Cantonese immigrants, 15 percent came from Toishan, 4 percent from Kaiping, 2 percent from Chongshan, and 1 percent from Shantou. Other important data include the more prevalent surnames in key cities in the Philippines, i.e. Go's are prevalent in Cebu, Ang and Te are prevalent in Davao.
Microfilming of Spanish archive materials pertaining to the Chinese in the Philippines in the National Archives of the Philippines. A total of 720 reels of microfilms or a total shoot (exposure) of 1.4 million documents in Spanish were completed in the project. Most of the archive documents were already fragile with age (dating from 1522 to 1899). The original copy of the microfilms was given to the Institute of Modern History in Taiwan but a duplicate copy was provided to the Philippine National Archives. Henceforth, these materials will now be readily accessible to researchers. Should the Kaisa Heritage Center have funds, a copy of the microfilms will be requested for our own safekeeping. Other archival materials retrieved and utilized were the Philippine Revolutionary Records from 1898 to 1902. Data from these sources were gathered and published into a monograph, The Ethnic Chinese in the Philippine Revolution, jointly authored by Go Bon Juan and Teresita Ang See.
Gathering of sources from decisions of the Department of Justice and the Supreme Court pertaining to the Chinese in the Philippines. The opinions of the Secretary of Justice and Supreme Court are precedent setting and have great impact on policies on the Chinese in the Philippines.
Documentation and photographing of data from Chinese clan and ancestral halls in the country. This provides data on the establishment of the clan or ancestral halls — the ancestor of origin in China, how the group was formed, who were the founding members, and other pertinent information.

one of KAISA's publication (in Chinese)

Go Bon Juan, Economic and Social History of the Chinese in Cebu, 55 pp.

for more info, visit their website: http://kaisa.ph/

one of KAISA's publication (in Chinese)

Go Bon Juan, Economic and Social History of the Chinese in Cebu, 55 pp.

for more info, visit their website: http://kaisa.ph/

one of KAISA's publication (in Chinese)

Go Bon Juan, Economic and Social History of the Chinese in Cebu, 55 pp.

for more info, visit their website: http://kaisa.ph/

the history side of Cebuano Chinese is relatively easier to do than the actual conduct of interviews and search for current collections and memorabilia of every family and family association. Chinoys won't even allow other similar Chinoys to pry into their lives...paet. mao ni ang lisud jud kaau.

one of KAISA's publication (in Chinese)

Go Bon Juan, Economic and Social History of the Chinese in Cebu, 55 pp.

for more info, visit their website: http://kaisa.ph/

the history side of Cebuano Chinese is relatively easier to do than the actual conduct of interviews and search for current collections and memorabilia of every family and family association. Chinoys won't even allow other similar Chinoys to pry into their lives...paet. mao ni ang lisud jud kaau.