School Spirits: CR Stories

Even in our advanced age, my sisters and I still love telling each other ghost stories and every time we all get together, horror movie marathons is a favorite activity. It’s a tradition that every year I get to tell them of a new tale of the supernatural; but on occasion, Ate Annette’s or Giselle’s sharing beats mine -  like the time Ate Annette came back from a stay-in seminar at Clark, Angeles City and complained she got enveloped by a strange, cold embrace as she smoked at their cottage’s veranda, or the time Giselle came back from a flight speaking of a haunted hotel in Riyadh where a stewardess came out of a hot shower and  saw on the mist-covered mirror a traced message saying, “Help Me”. 

I had long promised them I’d do a compilation of my stories, so this is a long-overdue piece. Let me begin with campus ghosts. 

I first got introduced to school spirits when Mama shared some of her own paranormal experiences. She went to Philippine Normal College (now University) in the 1950s, and like all young probinsyanas, had to live in a ladies’ dormitory. During one of their late night study sessions for exams week, they wanted to buy some balut from the manong passing by. But the nuns operating the dorm forbade them to go down after curfew, much less go out. However, their peanuts and dried fruits supply was running low and studying made them hungry. The more practical among them proposed bribing the dorm security guard, convincing him not to report them to the Mother Superior. Others were more afraid of the other stories circulating in the dorm – of the piano in the cafeteria playing late at night or the typewriter typing and moving by itself in the office. Nonetheless, their physical need for added nourishment took precedence and they trooped down to get their balut. But as they were going back up the stairs, they perceived the dark figure of Mother Superior at the landing. Arms akimbo at her hips, she was staring down at them, her face hidden in shadow. Guilty at being caught breaking the rules, they all hurried up, mumbling their apologies and certain they would get sanctioned. The next day, they all nervously waited to get called to the office of the Mother Superior. But as the day wore on, they all came back from class, and still no notice from the office. Not being able to stand the tension any longer, they went to the office to ask the secretary. She was surprised about their inquiry because Mother Superior could not have seen them that previous night. She had been away on official business for a few days already.

Mama’s second best ghost story was at the school where she taught as a primary education teacher. Unfortunately, it was also where I went for my elementary and high school. She told us of the Faculty restroom at the bottom of the stairs near the Oxford gate. Especially reserved for the use of teachers and other school administrative officials, it was always locked and each one had to get a key to enter. Mama also said it only had a few cubicles, so it can never be crowded enough where one doesn’t know who is in there with you. One afternoon after class, she was preparing to go home and was retouching her make-up in that comfort room. Suddenly, one of the toilets flushed itself. She called out, “Who’s there?” It flushed again, and the door swung as if someone was coming out. Mama didn’t see anyone come out from the mirror’s reflection. “Hello!”, she shouted out again. The toilet kept flushing and the door swinging, but no answer. Mama rushed out of there quick.

Years later, I would hear shared stories about a white lady that the security guards and gardeners reputedly saw walking up and down the corridors and hallways. Upperclassmen would say that the statues of the nun and St. Claire at the side door of the chapel were originally at the second and third floors, but were eventually moved because they were often seen moving at night.

Nevermind that there were reports of a white lady or a nun seen at the balcony of our school auditorium by rehearsing performers from the stage. It was our elongated restrooms, lined with multiple cubicles that forever bothered me. Traversing the length of it to find a working toilet with a fully functioning flush or lock seemed like a game show. A classmate once had a terrifying experience in one of them which we were never able to debunk. It was during one of our annual musical presentations – evening events that had all sections of every grade  performing. Since we couldn’t all fit backstage and it was too much of a disturbance to let us back into our seats in the auditorium, we were stuck in the library to wait it out. Some of my rather impatient classmates got bored and decided to play Hide-and-Seek although we were forbidden to race up and down the corridors. The restrooms were never locked unlike the classrooms, so the “it”, our class bully and known braggart started searching in the third floor CR. She swung each cubicle open, confident to catch at least one of her playmates hiding there. As she neared the end, she swung one door and found a nun clothed in black. Our school’s Franciscan sisters wore only white, so this sent her running for the door. She couldn’t help herself and she looked back, only to see the black nun floating, chasing after her. Other classmates told of her rushing into the arms of a teacher, screaming about what she saw before eventually fainting in utter fright. 

During religious retreats or recollections commonly required by Catholic schools like ours, we had to be boarded at old dormitories, convents, or retreat houses. Again, the worst ghost stories come from the communal toilet and baths. One version had a set of footsteps heard walking into the CR as a girl was in one of the toilets. She heard the footsteps stop by her cubicle and this was confirmed as she saw a pair of feet under the door slit. The shoes were facing in the direction to her right, so the person must be standing sideways. Something made her look up, and from the top of the door, she saw a woman in black leaning over from her waist, staring at her. 

There are a few UP Los Banos versions of these CR stories. One actually involved my sister Giselle. Traditionally, at our co-ed dorm, Men’s Dorm, incoming freshmen almost always get “greeted” by the supernatural creatures our campus is known for. Of course, upperclassmen never tell you about this until after you survive your first semester. Like me, Giselle had the misfortune of frequently needing to use the toilet in the middle of the night.  Her first week in college, she went out of our room and headed for the communal first floor bathroom. She said she found it weird that the bakyas or wooden clogs which were left there for everyone’s use were placed one after the other like dominoes, as if a child played with them to make them into a train.  Most unusual of all, Giselle said, was the fact they were placed, leading up to one of the cubicles. Fortunately, she was too sleepy and not curious enough to follow them into that cubicle or who knows what she would’ve seen.

A girl at the nearby Women’s Dorm, was less fortunate. She wanted to hear an early mass and went to take a shower ahead of the others to avoid the morning bathroom rush. It was still dark and no one was awake yet. She was already shampooing her hair when she felt that someone was waiting outside her cubicle door. She called out but didn’t get an answer. She felt strange with her back turned against the door, so she turned around and looked at the slit at bottom of the door to check. Suddenly, a very black face with red eyes peeped at her from underneath. She screamed, grabbed her towel and ran out of there. 

The mirrors at these comfort rooms were also known to be haunted. Girls complained of brushing their teeth or washing their face and suddenly seeing their face change into an old hag, or finding a stranger’s face staring back at them instead of their own. 

One thing I learned from those years at the dorm – communal CRs were made for that purpose, jointly using the facilities as a group, lined up and queued. Forget about insisting on your privacy to do your thing. Heaven help you should you find yourself needing to use it alone especially late at night…because you are never alone in there.   

Speech at 2016 PPA Convention

“Transcending Demographic Trends: Gearing Up Toward an Ageing Population”

 

To our esteemed colleagues in the field of demographics and population studies, members and participants to the 2016 Philippine Population Association (PPA) Scientific Conference, a very pleasant morning to you all.

 

In behalf of our beloved Secretary Dinky Juliano-Soliman, I congratulate you on holding your annual event and continuing your tradition of choosing relevant subjects indicative of our ever-evolving society. With the theme, “Transcending Demographic Trends: Gearing Up Toward an Ageing Population”, may I especially laud your choice of Ageing and the Elderly Population as your over-arching topic this year.

 

It has been said that once we are born, we have already started to age. Instead of looking at the elderly population as a mere “vulnerable” sector, and of ageing as an abstract concept without a face, we should realize that ageing is inevitable and is actually a stage most of us will undergo and experience. Hence, our plans, policies, legislations and programs must be geared towards a wholistic and integrated approach in addressing these accompanying needs and necessary concerns.

All over the world, the human population is ageing, and the Philippines is no exception. Globally and within the Asia Pacific region, the proportion of older people is growing faster than any other age group, partly due to declining birth rates and higher life expectancy. In 2010, the Western Pacific region had more than 235 million people aged 60 years and over, accounting for 13% of the total population. Over 30 million people or almost 2% of the population were very old ( 80 years old and over). In the region as a whole, 77% of the older people (60 years and above) and 66% of the very old live in low and middle income countries. (Source: WHO Western Pacific Region Regional Framework for Action on Ageing and Health)

 

Meanwhile, based on the 2010 Philippine census, there are now 6.23 million persons aged 60 years old and above. They represent 6.76% of the 92.1 million total population. Although still slightly behind other South East Asian counterparts, the Philippines will soon be considered an ageing country as well in another decade or so. Per United Nations standards, we are shy of the .24% to be considered an ageing society. (Source: Philippine Statistics Authority, Age and Sex Structure of the Philippine Population)

 

An ageing population entails challenges and places increasing economic and social demands on all countries. Our ageing population, both elderly men and women, require special needs in health care and finance, employment, socio-political reintegration and participation and the like.

 

As a global trend, population ageing has a wide variation in pace and health impacts among countries and within countries. With many older people maintaining good physical and mental health, while others experience significant disability and disease, population ageing is a key public health challenge for all countries. Societies and health systems must find ways to maintain the optimal health and functional capacity of older people and their social participation and security. It is through population ageing that a government’s past public health and development efforts are truly reflected. 

 

It is in this context that we now find new relevance in demographic researches and population studies that focus on particular marginalized and vulnerable sectors like our senior citizens. It is in relevant statistics, facts and figures, which have proven that they are indeed marginalized and in need of special protection. This vital information gleaned by our partners in the academe and non-governmental organizations which have significantly aided policy-making and legislative advocacy and lobbying. 

 

At this point, I would like to take this opportunity to thank our partners in the UP Population Institute (UPPI) whose 2007 Longitudinal Study on the Health and Economic Status of Filipino Elderly became quite instrumental in the passage of many progressive provisions included in Republic Act No. 9994, the Expanded Senior Citizens Act of 2010, and paved the way for many additional benefits and privileges for our senior citizens.

 

 

I would also like to cite the contributions made by our partners in UP Manila National Institutes of Health-Institute on Ageing, whose recent researches in Health Human Resources and Dementia and Alzheimer’s Disease have provided important bases for future policy recommendations and social welfare interventions, especially in the area of elder abuse.

 

Of late, the DSWD through the Policy Development and Planning Bureau is in the process of reviewing and assessing accomplishments and compliance under the Philippine Plan of Action for Senior Citizens (PPASC) 2012-2016. This is in preparation for the crafting of the next successor plan PPASC 2017-2021. Through this august body, I enjoin everyone here to share whatever valuable information they have to enhance this national sectoral plan for our senior citizens and to improve the over-all quality of life of the Filipino elderly.

Thank you very much. Mabuhay ang ating mga Lolo’t Lola.

Lost Identity: The Plight of "Stateless" Children

According to the Office of the UN High Commissioner for Refugees (UNHCR) there are about 12 million stateless people globally, of which about 6 million are believed to be children. These include adult refugees, asylum seekers and stateless persons, especially unregistered children. In South Asia and Sub-Saharan Africa, only a third of all children under the age of five are registered at birth. Sub-Saharan Africa is the region with the highest percentage of unregistered births; however, South Asia has the largest number of unregistered children in any one region.

Each year around 50 million of the world’s newborn remain unregistered, primarily in developing countries. Many countries, like Afghanistan, Cambodia, Eritrea, Ethiopia, Namibia, and Oman, have no mandatory birth registration system. In some countries like Bangladesh, Liberia and Ethiopia the birth registration figure for under-fives stands at ten per cent or less.

When political turmoil leads to state dissolution or the fleeing of citizens to other countries, the incidence of children becoming or being born stateless is high. State dissolution, in general, often leads to people losing their citizenship rights. Poor families, including families of migrant workers and bonded laborers, face economic obstacles that prevent parents from registering their children.

Other reasons include lack of political will, inadequate infrastructure, low awareness among parents and high costs of obtaining a birth certificate. Discrimination based on gender and ethnicity is also one of the factors. Children who are not registered at birth are more likely to be rendered stateless as they are unable to prove their parentage or place of birth. The situation is worse for children who are born to stateless parents.

Such is the case of some residents-deportees from Sabah, Malaysia. Forcibly repatriated to Zamboanga in the Philippines, these people’s Filipino heritage can actually be traced to their parents’ nationality, albeit without proper documentation and in spite of their claims of long-time residence in Sabah, Malaysia. It is important to note that their situation applies to both minors and adults. And their lack of legal documentation can be attributed to poverty and limited education, which in turn lead to the failure of appreciating the significance of having appropriate identification papers.

Clearly, one’s “Stateless” status comes from lack of proper birth registration and/or non-issuance of legal identification documents. For adults, some have papers indicating their original citizenship or nationality to start with, but children who have never been registered or issued a birth certificate have bigger problems because they are technically legal “non-entities”.

The issue of “stateless children” is of particular significance because it is a concern directly related to child rights protection. Stateless children are deemed the most vulnerable, if not marginalized by society. A child without proof of citizenship or nationality is also deprived of the rights associated with citizenship. A stateless child oftentimes does not have access to basic rights like education, healthcare, the right to residence or to travel, safety or well-being. Without official documents, a child may be prosecuted for a crime as an adult. In addition, children without proper birth records are often targeted by traffickers and child sex exploiters because they are also easier to hide and manipulate.

The phenomenon of “stateless children” is not in accordance with Article 15 of the Universal Declaration of Human Rights (UDHR) which asserts that everyone has a right to a nationality. It is also violative of Article 7 (1) of the Convention of the Rights of the Child (CRC) which states that “national governments must register children immediately after birth and children enjoy the right from birth to acquire a nationality.”

According to the CRC, governments must place their international obligation to protect children's right to nationality ahead of other national considerations. The CRC states that national governments have a duty to grant children born in their territory citizenship if the child is not recognized as a citizen by any other country. States that have ratified the CRC are expected to put into practice policies and programs that guarantee that children's families and national authorities can secure citizenship for every child in that nation.

Yet there are legal barriers to establishing nationality, especially in countries where citizenship is determined by parents' nationalities or the birthplace of the child. some cultures or governments require evidence of a child's “legitimacy.” Most societies define an illegitimate child as a child born out of wedlock. Where citizenship is granted on the basis of a parent's nationality, legitimacy may be an important factor in determining which nationality the child “inherits.”

For some children borne of Japanese, Korean and Filipino parentage who are unmarried, otherwise known as “JaPinoys” and “Korea-Pinoys”, as well as illegitimate children of Overseas Filipino Workers (OFWs) in the Middle East, their Filipino parentage can be traced based on their parents’ passports. However, there is great difficulty in getting these children proper documentation because their parents’ relationships are either illicit, their presence and employment in the country is illegal, or there is a conflict in the application of private international laws. In this case, it is minors or children born or living abroad who are most affected, and cannot even travel or be returned to the Philippines.

In this case, vital information must be revealed by the parents themselves, and/or an adult who has full knowledge of the child’s status via supporting documents and executed affidavits. With these information (paternity and filiation, citizenship, legitimacy) clearly verified, only then can Philippine officials at the embassies and consulates issue the proper documents. We must be reminded that, similar to a passport, a birth certificate actually states “substantive” information on a person’s status, ie., his/her parentage or filiation, whether or not he/she is a legitimate or illegitimate child, his/her citizenship and nationality based on his/her parents. These attributes cannot simply be conferred by the Department of Foreign Affairs consular officer, but is actually determined by law.

Occurrences that lead to “stateless children” like political turmoil and armed conflict, poverty and labor migration, are realities that will not go away. But it is imperative that children born in refugee camps, evacuation centers, relocation sites or private homes, instead of hospitals and medical facilities, be formally documented and officially registered. Without proper registration or proof of birth, a child is deprived of an identity - an indispensable aspect of his humanity.

When Things Come Back to Haunt Us: The Ghost of RB

Five (5) years ago, I got in trouble due to someone’s malicious insinuations I was sharing “confidential” information to my friends. But everyone knows my advocacies include women’s rights and welfare even before I joined DSWD. In fact, it was to DSWD’s benefit that the knowledge and skills I learned from my mentors in the women’s network was what fed much of my policy formulation and development functions. If there was any “inside” information being leaked, it was the other way around...my friends were the ones who provided me useful data that helped my dayjob.

I always believed in DSWD’s mandate of protecting vulnerable and disadvantaged sectors. As such, we should have supported the case of RB filed before the Committee on the Elimination of All Forms of Discrimination against Women (CEDAW) under the mechanism of the Optional Protocol. Ms.B was not only an ordinary victim of gender-based violence. Besides being a female, she was a deaf-mute and was a minor when she was raped. Thus, her case involved the intersecting welfare and rights of Women, Children and Persons with Disabilities (PWDs), all of which fall within the jurisdiction of the DSWD. 

At the heart of this case was an in-depth discussion on the status of implementation of our Anti-Rape law. The problems highlighted in Ms. B’s communication to the United Nations High Commissioner for Human Rights exemplifies the gaps and flaws in Republic Act No. 8353, and makes the current initiatives in Congress to amend the Anti-Rape Law of 1997 even more relevant. While Ms. B’s case was primarily “mishandled” by the court, there were other aspects in the enforcement of the law where its express provisions were not only NOT followed, but were actually “violated”. 

Republic Act No. 8505 explicitly requires a FEMALE police officer to conduct the initial interview, but it was a male police officer who interviewed RB. At the outset, during the initial investigation of the case, there was already great difficulty communicating with the authorities because the victim was a deaf-mute and sign language interpreters were not readily available at police stations. Only her sister translated for the victim.

This seeming insensitivity to RB’s disability, continued until the actual prosecution of the case in court. There was no “official”, government sign language interpreter provided, and courts had to engage the services of translators from NGOs. This clearly showed the State’s inability to fully address the issues and concerns of PWDs when it comes to their right to access to justice. Hence, this is likewise not in compliance with our obligations under the United Nations’ Convention on the Rights of Persons with Disabilities (UNCRPD).

Much of the issues therein are matters of policy review and legislative reform. The court glaringly failed to appreciate the evidence presented and instead, relied on gender-based myths and stereotypes. By insisting that the “victim must have done all conceivable means to evade or resist the perpetrator’s advances”, the court effectively demanded that she respond according to what the court deemed to be “reasonable standard of human conduct” and discounted the wide range of behavioral responses that can be exhibited by victims.

By characterizing a “Filipina rape victim” as a woman who “summons every ounce of her strength and courage to thwart any attempt to besmirch her honor and blemish her purity”, the victim’s testimony was deemed incredible because she did not conform to such a stereotype. She was even blamed for employing insufficient or inadequate means to avoid the rape. But why should the burden of proof be on the victim? Rape is no longer a simple case of “he said, she said”.

Such perspective lends to the old categorization of rape as a “crime against chastity”, instead of a “crime against person”, where the operative word is the “person”, and not her reputation or credibility. Note that rape is no longer even considered a “private” crime, but a “public” crime which the State must pursue. The responsibility lies with the State to do everything possible so that justice may be served.

It is apparent that the victim, RB experienced layers of vulnerability which exposed her to greater risk of being subjected to abuse and violence. Most evident of all is the failure of the court to consider her disability of being deaf-mute. Using the above-mentioned framework, RB was required to show proof that she struggled or made some noise because “her mouth was not covered nor stuffed by any object.” The court insisted that “she could have reached for plates of the table” where she was laid, when she already said she had cleared the table earlier and there was nothing she could use to hit her attacker with. 

This is the very essence of the current amendment pending before Congress – to change the language of the law that puts a premium on proof of violence, coercion and intimidation instead of the simple lack of consent, on evidence of torn clothing, threats of actual bodily hard or injury, or the victim’s showing that she screamed or shouted for help. Such technicalities thereby restrict the appreciation of the case by prosecutors and judges. In spite of all the provisions in the Anti-Rape Law favoring the testimony of a victim, judges’ decisions are still limited by the way they appreciate the evidence using this logical framework. Nowhere is the gender-sensitivity and awareness trainings reflected in their rationalizations because they fall back on negative stereotypes and gender myths dictated by their “macho” sensibilities and cultural double-standard.

Finally, on the issue of admissibility, I agree that the last remedy of Certiorari under Rule 65 of the Revised Rules of Court could not be availed of by the victim. Rule 65 can only be invoked under strict grounds of abuse of discretion and errors in jurisdiction. Besides, in a criminal case involving “public crimes”, the primary complainant is the State or the “People of the Philippines”. As such, the remedy under Rule 65 should have been availed of by the Philippine government, not the victim RB personally; but it failed to do so to the detriment of the victim’s case. 

The recommendations made in the communication under the Optional Protocol of the CEDAW are worthy of consideration by the Philippine Government. It is by no means a “source of shame” for the Philippines, should the proper officials and authorities choose to do something about it by instituting legal and policy reforms that will address these problems in implementation.

The Dilemma of an Unmarried Mother: A Policy Imperative

During my early years at DSWD, I was first connected with the Department’s Legal Services and was exposed to a variety of administrative cases against employees. One case which got me started in pushing for more gender equality from within was a complaint filed by the Executive Director of an attached agency against her young staff for getting pregnant “out-of-wedlock”. We all know how that was joyfully resolved, although I am surprised that no one remembers it as a matter of policy. The institutional memory and historical context is important because there were other cases that followed involving my own colleagues in my new office at Pdpb Dswd, and the other bureau directly above our floor. The insensitive comments that proliferated in the afternoon shuttles going home could’ve been shot down as early as five or seven years ago, had the matter been formally tackled and a concrete policy put in place.

Today, I cringe at the term “getting pregnant out-of-wedlock” as a concept from the so-called Dark Ages when women alone were castigated for having children without the benefit of marriage. (I personally prefer the terms “unmarried mothers” or “single parents”) For men, having fathered “bastards” and not making honest women of these mothers is not so bad. It’s even considered as a sign of “machismo”.

But it’s a totally different matter for women. Those were the days when the moral “double-standard” was so prevalent, when the burden and responsibility of having kids seems to be solely on the female’s shoulders. As if women got that way (pregnant) by themselves.

In this new, “enlightened” era of sexuality, we know better and acknowledge that everyone is bound to engage in sex, legally or illegally, morally or immorally. It is a matter of “privacy” in its very essence but at the same time, a conduct which may be regulated by the State in the interest of public health and safety, as well as in terms of human rights and social order. Thus, most laws and government policies now admit that males are jointly responsible and just as to “blame” for pregnancies and children being born into this world. Read: I am invoking the spirit behind the RPRH law (RA 10354) here!

However, left to the discretion and will of employers and supervisors, it is unfortunate that personal beliefs and ideas on morality still come into play, and may leave some women “victimized” and continually stigmatized for getting pregnant and choosing to be mothers.

Let me spell this out for you: Some of these brave women could have chosen not to go through with their pregnancies and simply get abortions, but instead, they had the courage and the conviction to keep these babies even with the overwhelming prospect of rearing and caring for them on their own.

So are you going to be that Terrible Boss who dismisses or terminates her staff, or does not renew an employment contract because a female employee got pregnant and is now a Solo Parent?

In terms of employee rights and welfare, I firmly believe this is not good labor practice. It is downright uncompassionate and hypocritical, illegal even, especially when the man responsible for getting the woman pregnant doesn’t get sanctioned and still remains in service.

Shall I dare to say it? Yes, we do have strong legal bases protecting women in such situations. RA 8972 known as the Solo Parents Act of 2000 and RA 9710 known as the Magna Carta of Women embody these legal protections. Similarly anchored on the principles set forth in the United Nations Convention on the Elimination of all Forms of Discrimination against Women (CEDAW), these laws prohibit discriminating against a woman based on her gender and her accompanying reproductive functions, including all such consequences as child-bearing.

Still need further basis? Here’s the Supreme Court’s AM No.-P-07-2333 and it doesn’t get more explicit than this.

• “X x x For purposes of determining administrative responsibility, giving birth out of wedlock is not per se immoral under civil service laws. For such conduct to warrant disciplinary action, the same must be grossly immoral, that is, it must be so corrupt and false as to constitute a criminal act or so unprincipled as to be reprehensible to a high degree. x x x”

• “x x x For a particular conduct to constitute disgraceful and immoral behavior under civil service laws, it must be regulated on account of the concerns of public and secular morality. It cannot be judged based on personal bias, specifically those colored by particular mores. Nor should it be grounded on cultural values not convincingly demonstrated to have been recognized in the realm of public policy expressed in the Constitution and the laws. At the same time, the constitutionally guaranteed rights (such as the right to privacy) should be observed to the extent that they protect behavior that may be frowned upon by the majority. x x x”

• Under these tests, two things may be concluded from the fact that an unmarried woman gives birth out of wedlock:

(1) if the father of the child is himself unmarried, the woman is not ordinarily administratively liable for disgraceful and immoral conduct. [18] It may be a not-so-ideal situation and may cause complications for both mother and child but it does not give cause for administrative sanction. There is no law which penalizes an unmarried mother under those circumstances by reason of her sexual conduct or proscribes the consensual sexual activity between two unmarried persons. Neither does the situation contravene any fundamental state policy as expressed in the Constitution, a document that accommodates various belief systems irrespective of dogmatic origins. [19]

(2) if the father of the child born out of wedlock is himself married to a woman other than the mother, then there is a cause for administrative sanction against either the father or the mother. [20] In such a case, the disgraceful and immoral conduct consists of having extramarital relations with a married person. The sanctity of marriage is constitutionally recognized and likewise affirmed by our statutes as a special contract of permanent union. x x x”

“x x x One’s employment is not merely a specie of property rights. It is also the means by which he and those who depend on him live. It is therefore protected by the guarantee of security of tenure. And in the civil service, this means that no government employee may be removed, suspended or disciplined unless for cause provided by law and after due process. Unless the constitutional guarantee of due process is a mere platitude, it is the Courts duty to insist on its observance in all cases involving a deprivation, denigration or dilution of ones right to life, liberty and property. x x x”

I hereby rest my case and enjoin all GAD Focal Persons and Core Group of Women’s Welfare Specialists, or self-avowed Gender Advocates and Women’s Human Rights Defenders to read this.

Our Great Northern Luzon Adventure of 2014

From Region 1 to Region 2

2014 was the year I stayed “local” and had no travels abroad. But that didn’t mean I stayed put much. I simply had to quench my wanderlust and my sister, Giselle and her fiancé, Jopay joined us for one big Northern Luzon adventure again so close to the rainy season. 

The previous year, they tagged along for my lecture stints in Baguio. We had so much fun visiting old summer haunts and reminiscing about our childhood. It was a busy four-day spree, squeezing in tours in between my senior citizen talks. And when the opportunity presented itself again, they were ready to jump at the chance for another exciting trip.

Toni and I always tried to visit her family in Cagayan Valley at least twice a year. Usually, it’s in January and either June or November, when the temperature is much more tolerable. Tuguegarao is famed for being the hottest place in the Philippines and summers there are just scorching hot. 

Giselle was also big on old churches and museums, and Jopay was just developing his penchant for religious pilgrimages. We had always shared with them our patronage of Our Lady of Piat and that She grants wishes. Now, they were willing to undergo the long travel just to see the famed Apo Baket of Cagayan.

This was around the time many bus lines to and from Tuguegarao were suspended by the LTFRB. With GV Florida and Dalin out of circulation, only Victory Liner seemed to be in operation; and it was either that or take the plane to Cagayan Valley. 

Unfortunately, everybody else had trekked to Victory terminal to try and catch trips to Region 2. Reservations were all fully-booked, and there were just too many “chance” passengers to compete with. So when Giselle asked how else can we get to Cagayan Valley, I had this bright idea to get there from Region 1. 

Rediscovering Ilocos Norte

And so it began – our great North Luzon road trip. We went to Partas terminal in Cubao and caught an afternoon trip for Laoag. The idea was to cross over to region 2 from Ilocos Norte via the great Patapat viaduct in Pagudpud. That was easier said than done, of course. But we were foolish enough to try it.

After a good 10 hour drive, we arrived in Laoag at an unholy hour. Since we hoped to catch an early bus to Cagayan Valley, we decided to stay at a cheap motel to catch some sleep. The inn we stayed at was perfect for they allowed a minimum of 3-4 hours stay, just enough for a nap and a quick shower.

Later that day (although still so very early in the morning) we went to the bus terminal in Bacarra for the bus to Sta. Ana.  Looking at the available buses (they were old and non-aircon), we were told it would take another 4 to 5 hours to reach Sta.Ana, and we would need to transfer buses somewhere in Camalaniugan. 

At that point, we made another crazy decision – we would try to hire one of those vans that travelled to Cagayan Valley too, but docked at a different town. But the vans and the FX thought they had a better deal shuttling a full-contingent of passengers rather than taking 4 adults and a kid directly to faraway Sta. Ana.

Again, by sheer luck, a driver sleeping in one of the parked jeepneys was woken up by one of the other drivers.  It was only he, who took us up on our offer.  Manong Arnel, as we soon found out, was very familiar with region 1 to region 2 crossings because he frequently shuttled a religious group to Isabela province to do some missionary work. 

And so it goes –because Arnel needed to exchange his jeepney for their van, and also to get some personal things for the long travel, he took us on a tour of his hometown, Bacarra. Driving by their church and plaza, we saw their famous belltower.  Fondly called the “dancing” or “aerobic” belltower, it is now in ruins following a strong earthquake. Visitors are asked to stay away and not get too close to the tower since every so often some of the original parts still come off and simply fall over.

As we sped through the rest of Ilocos Norte, I finally got the chance to see the famous windmills. Originally established as a wind farm in Banggui, the town of Burgos now has its own set of windmills through the initiative of the younger generation of Marcoses, Senator Bongbong Marcos. 

I also caught a glimpse of the equally infamous or should I say, “notorious” Cape Bojeador.  This ancient lighthouse was a relic from our colonial past, back when the Spaniards had galleons crossing over from the different continents with valuable cargoes ranging from spices, to tobacco and abaca hemp, to gold, and cacao beans. With its central pavilion design, its so-called “twin” is Cape Engano on Palaui island in Sta.Ana. While it is still functioning to this day and currently being manned by the Philippine Coast Guard, it is said to be quite “haunted”. 

But according to Manong Arnel, this stretch of road in Burgos is known for many “hauntings”. Lots of vehicular accidents happen along the way since the road is full of blind turns and dark corners. One such accident involved a young bride on the way to her own wedding. As such, there are many sightings of a white lady flagging down vehicles. Manong Arnel said he had the misfortune of seeing this ghostly figure during one of his trips on a dark, rainy night when he was driving alone.  

Racing through the national highway, we didn’t have time to see the other Ilocos Norte tourist staples like Paoay, Batac or Sarrat. But somewhere in Pagudpud, I was able to view the majestic coastline of Ilocos Norte, the waves from the South China Sea lapping at the shore and the famed white sand beaches that were supposedly comparable to Boracay.

By then, we were crossing over Patapat viaduct, an engineering feat that connected Ilocos to Cagayan Valley. One enters the bridge in Ilocos Norte and exits at the other end in Claveria, Cagayan. This piece of infrastructure is another credit to the older Marcos, but there were many rumors surrounding its construction. It is said it was only constructed to cover up a supposed “treasure-hunting” expedition for Yamashita’s gold loot from World War II.  I got all these stories from Manong Arnel, who besides being our driver, proved to be quite the tourist guide as well. 

The Northern “Hook” of the Philippines

After catching a late breakfast at Sanchez-Mira, we passed by Pamplona and stopped to see its old church which has recently been renovated. It still has the original foundations made of coralstone, but the red brick additions are fairly new. The old, cracked bell that fell from the belltower is now encased in glass and displayed at the front of the church. There are many old churches already in ruins in Cagayan, but this one dedicated to St. Peter, the martyr and St John Nepomuceno were one of the lucky ones faithfully restored. Since its establishment in the 1600s, it was destroyed by an earthquake in 1721, before finally succumbing to ruin in the 1970s. The community gathered funds for its restoration and in the 1990s, its reconstruction began.  

And so we passed by the towns of Abulug, Ballesteros, Allacapan, Camalaniugan, Sta. Teresita and Gonzaga enroute to Sta. Ana. One thing unique about Cagayan is that it is traversed by a myriad of waterways flowing from its mountains or stemming from the great Cagayan River. As a result, the province is also characterized by its numerous bridges connecting the different municipalities. As we drove on, I commented that I have never before seen and crossed over so many bridges in my life!

When we finally reached Sta. Ana, the operator of the resort we were staying at welcomed us with a great spread of seafood choices, freshly caught by the local fishermen. After a late lunch, we were encouraged to take a dip in the pool and take it easy. Sta.Ana’s big come-on is really the boat ride and island-hopping around Palaui island, and it usually takes at least one whole day. Good weather is essential also because the waves can get pretty big and rough around this tip of Luzon. However, the entire Sta.Ana experience deserves its own piece. Hence, I am skipping that. 

We spent two days in Sta.Ana before we decided to head for Tuguegarao. By this time, our initial agreement with Manong Arnel to bring us to Sta.Ana had extended to taking us as far as Tuguegarao. As a bonus, we took him along to Palaui island and its environs. He said it was also his first time there and he seemed to enjoy himself.

Tracking “upstream” the Cagayan river, we passed by Lal-lo and Gattaran, going further south to Alcala, Amulung, Iguig, before reaching Tuguegarao. Strange as it may seem, the Cagayan river exits “upward” to Aparri and that is actually going “downstream”, as the locals would say. 

We missed checking out the old churches and ruins in Lal-lo and Gattaran, but managed to glimpse the refurbished church of Alcala and buy some of the famous carabao milk candy.  We also just had enough time to visit Iguig and its famous life-size figures depicting the Stations of the Cross.  Set upon the rolling hills of Iguig, the 14 stations showing the Passion of Christ is laid out against the ancient church of St James and the great Cagayan River. This is the reason Iguig is a perfect Lenten season pilgrimage site.

One thing I always marveled at in Iguig are the old stone steps behind the Resurrection statue. These stairs start from the river below and lead up to the church proper itself. Local historians say it was used by the Spanish elite – government officials and clerics who came to Iguig via the Cagayan river This lends credence to what a senior brod told me once, that there was no highway then for landtrips, and the waterways were a faster mode of travel. This is also the reason why most of the old churches face towards the waterways and not the current roads or streets.   

All throughout this trek, mountain ranges and rolling hills rose and fell across our panoramic view. Lush vegetation fit for livestock-raising like cattle, carabaos and goats still abound. With this vast landscape of open spaces are not only opportunities for agriculture and food production, but also for some eco-tourism. For hidden behind those mountains and forests are numerous unexplored cave systems, waterfalls, and streams. And for every typhoon that has swept across these lands, its people have endured. 

Cagayan Valley Standards: Our Lady of Piat and Callao Cave

Arriving in Tuguegarao, I expected Giselle and Jopay to be utterly exhausted from our cross-country land trip. They really were bone-tired already, but they weren’t done yet. They still had to go see Our Lady of Piat and the prospect of seeing Callao Cave in Penablanca gave them that burst of energy to explore Cagayan Valley some more. The sheer excitement of seeing these amazing, new places made them forget that we were all tired from the long-distance drives, that we were all sunburned from the boatrides going around Palaui island, or that we were bound to endure another 10 to 12 hours on the road on the bus going back to Manila.      

Visiting with Toni’s family, we were able to get a few hours rest and get some hot food inside us. We reserved the visit to Piat the next day after a good night’s sleep. 

Piat is a mere 30 to 45 minute drive from Tuguegarao. The Basilica Minore of Our Lady of Piat is another pilgrimage site comparable to Manaoag in Pangasinan and Penafrancia in Naga. Her legend includes miracles performed at the height of typhoons and floods, or tribal wars between local indigenous peope. She is believed to grant petitions and special intentions. Toni and I still believe that our mutual prayers to her made us find each other. Since then, we have considered her our family Patroness. And ever since I passed my Bar Exams after a visit to Her, I make it a point to visit every time I am in Tuguegarao. (Jopay and Giselle too found their own miracle a few days later when after several long months, Jopay finally got the call he was waiting for about a job abroad.)

For any Region 2 visitor, Callao Cave is a must-see. Composed of at least seven (7) caverns, this site now claims to have the oldest evidence of early humans inhabiting the Philippine islands. A recent archeological expedition in Callao Cave dug up some prehistoric bones which displaced the Tabon Cave Man of Palawan as the oldest human being found in the Philippines. Carbon-dating and other tests proved that the bones found in Callao were much older than that found in Palawan.

For some avid movie-goers, Callao’s “cathedral-like” cavern near the entrance would look very familiar since it was used in a recent John Lloyd and Bea Alonzo movie. Due to its great space and the altar-like figures carved into its walls, this cavern has been made into a mini-chapel of sorts, complete with some wooden pews.

Further on, there would be other images and figures formed by water and minerals flowing through this cave for hundreds of years. They have been identified and humorously named after religious icons, cartoon characters, or common personalities, as our youthful tourist guides gamely took imaginative photos of us alongside them. 

A site to marvel at are still the big “holes” at top of the cave which lets in sunshine to light the inner recesses of the cave. Catching this sight in a good photo, light streaming in against the backdrop of stone and vegetation, is utterly awe-inspiring and one can’t help but wonder at the beauty of nature. 

Meanwhile, our young guides would show us various stalactites and stalagmites still wet with water and shining like crystals. They say this is proof that the cave is “alive” and is still growing. But by the sheer smell in some areas, the stink of guano from bats’ waste is enough proof the cave is indeed a haven for life. Overhead, swooping in and out of the big “holes”, different birds have also made their homes in the vegetation growing in every nook and cranny of the cave. Behind some rocks, I saw some plastic-like material with some weird, intricate design, and mentioned it to our guide. He nonchantly commented it was a snake-skin, molted off by some recent resident.  

Although the sun was slowly setting on the horizon, we decided to take that standard “riverboat ride” that comes with a visit to Callao. Exiting the caverns, we went down to the Pinacanauan river where the original entrance of the caves were. In the olden days, the only way to visit the caves was through the river, climbing up the steep steps to the cavern opening overhead. Since then, some locals have begun the enterprise of ferrying visitors either to see this old entrance or the famous “bat cave” where bats exit in droves once twilight falls, or even to take a quick shower under the “Mororan”. Nevertheless, this short boatride gives one a glimpse of how this river too is teeming with life. From its deep green waters are freshwater fish, shrimps and crabs which the local indigenous people - the Agtas, catch either for their own sustenance or to be sold. Fed by the mountains above, the river’s constant flow is mostly gentle, rising and ebbing only to the rains that fall further up the mountains where the river originates.

I captured one of my best sunset photos on Pinacanauan River. It was dramatic, uniquely calming, heralding the day’s end. Against the backdrop of the adjacent mountains, the waters of this tributary seem harmless, but locals have known of drownings even in shallow waters. They say the river’s “guardian” takes one victim every year, so swimmers are warned to take precautions. In the rainy season, these waters can also rise to such heights and overrun the nearby bridge and alternate route. I suspect even the small Agta village residing nearby gets evacuated when that happens.

Speaking of rains, during typhoon season, a visit to Callao Cave is discouraged. Primarily because it would be dark and wet inside it, and risk of slipping on the moist rocks and stairway is highly probable. Moreover, the most common way to reach the site is by the winding road that is usually blocked by sudden landslides. Even during the dry season when sudden rains come, a surprise rockslide can occur. We actually passed remnants of a few of these mudslides which have been recently cleared.

A rather hectic tour almost always equals famished tourists; and just as any tiring day may be perfectly capped, I also end this piece by citing the famous, must-try Pansit Batil Patung.  Filling, satisfying, overwhelming. Enough Said. The End. Bow.   

My Longganisa Love Affair (repost from 2011)

I’m a morning person by nature, and my early days call for breakfast being my most important meal. Just as eggs are breakfast staples for me, I also consider a standard, meat-based protein source as a vital part of my morning meal. Thus, began my love affair with the longganisa.

While I’m an avowed fan of coldcuts or processed meats, I will gladly exchange the Western-styled hotdogs and sausages for local longganisa come breakfast time. Here in Manila, the more popular version is the Kapangpangan-styled longganisa made commercially-available by such brand names as “Pampanga’s Best” or “Tita’s”. About two inches in length and really stout even when cooked, this Central Luzon longganisa is sweet with large chunks of fat inside. It’s reddish color is also because of its extensive use of salitre that acts both as a sweetener and preservative.

I’ve always been partial to the garlicky and vinegary longganisas of the North. I grew up with relatives from Ilocos bringing with them pasalubongs of Vigan longganisa whenever they visited us. But the problem with this Ilocano longganisa is that it quickly shrinks up when cooked, so one would need at least three or four pieces before one feels completely satisfied. The same goes for the Laoag variety; after initially cooking them in a small amount of water and waiting for its own oil to come out, the longganisa shrivels up to about an inch-long, bite-size only. Meanwhile, the Baguio version is slightly more fatty and rounded in shape, but the unique garlic and vinegar taste still remains.

There’s a reason why our Ilocos longganisa is processed differently. Up North, we have an abundance of the small, Ilocano garlics and the sukang Iloko available to us. In preparing the concoction for Vigan longganisa, besides equal portions of lean and fatty ground pork, great, big portions of chopped garlic and sukang Iloko are mixed together with some salt and black pepper. Occasionally, some soy sauce is added for extra flavor and color. After being inserted into pork intestines lining and duly stringed-apart, they must be dried well under the heat of the sun. This step is quite important in ensuring the longganisa will last and not spoil prematurely. Improper drying results in bad-smelling and odd-tasting longganisa. As such, this procedure is strictly followed in the Ilocos region and the adjoining areas of the Cordillera, including Abra.

Without the supply of native Ilocano garlics or sukang Iloko, adjustments have been made using the large garlics of the Taiwan variety and any generic, commercially-available vinegar. Unfortunately, the taste just wouldn’t be quite the same. It has also been said that the secret to longganisa-making is that the meat should come from a freshly-butchered pig. With the pork’s juices and essential enzymes still present, the ground meat reacts well with the spices and natural preservatives.

Meanwhile, Longganisang Lukban from Quezon is by far the closest thing to the Vigan longganisa. Based on its taste, garlic and vinegar are the same preservatives used in this Southern Tagalog version. But instead of strings to tie up its ends, they divide up the pieces using either toothpicks or some other wood-based material. Hence, each piece also becomes about an inch long after being cooked. As for the taste, it’s the salty, garlic flavor that dominates the tastebuds.

Cebu’s longganisa, on the other hand, is quite fatty and rounded just like the Baguio version. But the use of atsuete as natural food coloring makes it prone to staining clothing. One little splash of oil from the cooking longganisa will ruin one’s clothes forever. On my visits to Cebu, I noticed this type of longganisa is quite spicy because of the black peppers used in its meat mix.

There are known “lean-meat” variations of the longganisa. During one of my trips to Tuguegarao, Cagayan, I was able to try their own local version which was full of lean ground pork. Without much fatty pieces, the longganisa seems a little tougher and harder to chew. Also, because there is not much fat to dissolve, it keeps it’s inch and a half length even when fully cooked. Just like it’s Ilocano cousins, it’s processed using garlic and vinegar instead of salitre.

In Nueva Ecija, there are “beef-based” longganisas which are actually called “batutays”. Batutays are less garlicky and vinegary, but it’s salty taste gives one a clue to its processing techniques. It’s also not advisable to fry batutays; they are best served after being grilled over charcoal.

Once cooked, longganisa is still best served with rice, whether fried or plain. Eggs in whatever form are also considered a perfect combination for longganisa meals. And to counteract its salty, vinegary or garlicky taste, tomatoes are an ideal contrast that rounds out the overall eating experience.

Hot and fresh from the frying pan, or cold for being out for a whole day, longganisa makes for a tasty all-day breakfast viand.