Interesting things about Pasuquin history – in brief, easy to read bits and pieces. Click on hyperlink for comments in the Association’s discussion page on Facebook.
Entrepreneurs During the Japanese Occupation
The short-lived Japanese occupation of Pasuquin in WWll brought to light many enterprising Pasuquiños. Among those who excelled in small-time ventures were the bakya makers. Mr. Juan Figuracion (a.k.a. Ansing) made a lucrative job of making ornamentally designed bakya products that sold in out-of-town markets. Likewise, cigarette-making became a household job in many families. Finely chopped and dried tobacco wrapped in white-ash papers from foreign magazines such as Readers’ Digests, not only did very well, but made the trading of old magazines, a profitable venture as well. Of the many cigarette “factories”, Aning Dumlao’s was easily the most lucrative. “Testerfield” among other brands, served the exotic smokers. – by Isabelo A. Lagac, excerpts from A Millenium Souvenir, edited by O. Fariñas.
The Smell of Pasuquin at Christmas Time
The air in Pasuquin on the day before Xmas smelled like tinupig. Because on that day, every household made tinupig right in their yard. It was a family affair. In my household, my sisters and I took turns pounding diket with an al-o in an alsong….the exhale of hahh, hohh gave more force to the al-o as it landed on the diket. Ni nana baket met ti agbettak ken agigad iti niog. Ni mother ko met ti agkalkal iti tagapulot yandi dakkel a lata ti biscuit a nakaipananna. Then nana baket would mix the bellaay, niog, niog milk, and tagapulot, occasionally licking her index finger to taste if the mix was sweet enough. Then everyone would sit around the table to wrap the raw mix with either banana or coconut leaves. Meanwhile, my uncle would dig a 2 x 4 x 1 ft deep hole in the ground, start a charcoal fire, then cover the hole with galva to serve as grilling plate. We made plenty of tupig cause it was the only thing we gave to carollers including Itnegs who came to maki maro during Christmas. With our leftovers plus tupig we received from carolling ourselves, we had enough left for another month. Uray bo-bootenen, idadang mo bassit, naimas latta Then in later years, the two bakeries in town started to make tupig in their pugon, and most people would rather buy than make it at home. Since then, the air in Pasuquin on the day before Xmas smelled like tinupig no more.
Town Fiesta in the Old Days
After Xmas comes our Pasuquin town fiesta. When I was a boy in the mid-50s, the komedya was the main attraction during piesta. In early December, the “Comite de Festejos” came from house to house to ask for rice donation for the “komedya” cast. Nana Baket would give dua supa….dispensaren yo langen kaka, she would say, as she poured the rice in the collector’s sako.
The show was preceded by nights of rehearsals called “pasal”. Nana baket and many in the neighborhood would go and watch the “pasal” till the wee hours of the morning. In my bed, I would hear the sound of tambor accompanying the “tarantantan” which was the part where the men fought each other with their sword. The piesta was opened by a grand parade, and the cast would walk in it in their colorful and glittering Kristiano and Moro attires led by the Aris and Princesas. After the parade, the komedya would start and would go on thru the night, drawing a huge crowd. This time, a 5-piece brass band played the “tarantantan”. People from the barrios came in their “karison” with “balawbaw” cover, and would watch the show until it’s finished after midnight. Since there was no class, Nana Baket would bring me with her, sitting comfortably in an “ikamen” that she brought along. Nana Baket listened intently to the dialogue, but my interest was more in the “taranrantan” when the fighting took place. Besides, the music woke up my sleepy eyes.
The komedya ran until the 30th.
Town Fiesta recollections
I was a little boy in the mid-50s, during the time of Mayor Catalino Peralta. I remember the “Comite de Festejos” went from house to house asking for rice donations for the “komedya”. Nana Baket would usually give say, sangasupa….dispensaren yo langen kaka, she would say, as she poured the rice in the collector’s sako.
The fiesta was the much awaited festival of the year. People in their best clothes converge at the plaza to be part of the big event. Those from the barrios walked the gravel road or came as a family in their karisons covered with balawbaw, well prepared to stay late in the night.
The town parade opened the festivities, led by the Melody Masters Band with “It’s now or Never”, or “Katakataka/Bahay Kubo medley” marching music followed by the police force in their well-starched khaki led by tough-looking Chief Felix Dacuycuy on his horseback. Floats were mostly decorated karisons, and so manure would litter the streets after the parade. Rarely were there motorized floats, maybe 2 or 3 jeeps at the most. I was in the parade as a boyscout, played bugle along with girlscouts from Gabaldon, manang Edita Aguinaldo (now Dacuycuy) was one of them. My lips were blistered playing Postman Postman, but manang Edita played it like a breeze.
The comedya started after the parade, and ran until Dec 30th. There were games of chance like kulog-kulog, shooting gallery, pula-puti, follow-the-dice, etc. There was always a travelling circus from Davao, in addition to the usual tiobibo. In fact, there came two circuses for two years in a row. There was also Joel’s Theatre, a sine lubsak from Laoag, and it was fenced with barbed wire with interwoven bamboo slats.
Elementary schools across town had their individual makeshift ferias lined across the teatro. There they sold handicrafts like aklo, sikuko, malo, pagsagatan, alat, and many more, made by pupils in their Industrial Arts class. Evening shows like Coronation, Pansal or Lubelyn nights were held at the Tennis Court, which was temporarily enclosed just for the fiesta, with tinidtid nga kawayan. Entrance was at the Rizal monument.
It was always a lonesome feeling to see the fiesta end, especially when we had to go back to classes. And the town plaza was back to a peaceful and quiet place again.
New Year’s Eve Memories
New Year’s eve gives fond memories of my youth. As a boy in the mid-50s, most in my neighborhood had kanyon bamboo, and it was all we had to welcome the new year. My uncle had one. He would put a little karburo inside the chamber, blow wshh..wshh..wshh into a hole at the top of the bamboo base, putting a long lit stick near the hole to fire it, and I would exclaim with glee at the sound of a bazooka-like thud that came out the bamboo muzzle with some accompanying smoke and the smell of karburo.
It was a little bit advanced in the 60s. We used labentador also known as triangle, sold in a pack about the size of a man’s loose fist. Four packs were usually enough for the night. My sisters and I would stand by our tawa waiting for midnight. Then the sound of a carbine pa-rak-pak-pak-pak disfaro from the police at the munisipyo came which signalled midnight. With a kingki on the pasamano, I would lit the fuse of the labentador one by one and cheerfully but safely throwing them to the ground before the fuse ran out. The sound was loud and scared my sisters. But it was nothing compared to the bomb-like superloud sound of a bawang or the rapidfire of sinturon ni Hudas which one could hear intermittently from different parts of town. The mischievous and brave ones would take someone’s aruangan or take some metal objects like galva or paryok or caserola and agpakiras da by tyeing these with a long rope to their bike and pedal around town.
Once the sounds subsided, we had something to eat which Nana Baket prepared, then retired for the night.
It was much fun, but the loud, cracking way to welcome the New Year was taking its toll with increasing number of victims killed or maimed year after year.
So please take it easy Appo a kakailiak. Don’t be a statistic. Stay away from firecrackers, and see the light of a new day in a New Year.
Happy New Year!!!
Nabayag Nga Ili Ti Pasuquin en
430 ti tawen ti ili tay a Pasuquin en (1591-2021). Dagiti makitkita tay a progreso wenno namalbaliwanna iti tinawen-tawen, maitutop met lang iti kinabayagna nga ilin? Ania ti kalikaguman tayo nga makita wenno maaramid para iti masakbayan ti ili tayo?
Dagidi Taga-Ili ken Taga-Away
In the old days, there was a self-imposed distinction of the people into “taga-ili” and “taga-away” as demonstrated by the way barrio residents treated those from poblacion with great deference. The Spanish influence was so strong that one from the barrio would not feel comfortable visiting a relative in town without gifts of chicken, eggs, vegetables or other farm produce. In addition, visiting farm tenants or “katalonan” as they were often called, did fence repairs, dug toilet holes or other chores. This feeling of deference was so pervading especially among those living in remote barrios, that in talking to a “taga-ili”, a “taga-away would be almost inaudible. A “taga-ili” was treated with all forms of cordiality befitting royalty.
– by Isabelo A. Lagac, excerpts from A Millenium Souvenir, edited by O. Fariñas.
Student Commute in the 1930s
After finishing high school in the 1930s, many Pasuquiños continued their studies in Laoag. They commuted in trucks at fifteen centavos a ride. Many students economized by walking home on Fridays, cutting their classes so they would be home before dark. Later, a transportation company called Norlutran operated one unit based in Pasuquin. It provided prompt service so that one could reach Laoag in time for classes.
Golla, Pagsakduan ti Nasamit nga Inumen
Golla in Malasin was the source of sweet drinking water in the early days. Walking to Golla was enjoyable among young boys and girls alike, usually going there in the afternoon. With a jar on their head (usually two small ones over a diken), they would giggle their way, and upon reaching the place, would sit around in circles picking lice (agkikinnuto) while waiting for their turn at the well.
“Segden” to Fuel Lamps
In the early days, many Pasuquiños used “segden” (bittaog oil) for lighting because of the scarcity of petroleum . This was particularly so during the war. With their torches, pickers would swarm under the bittaog trees early in the morning to pick up bittaog fruits scattered on the ground. A gadget called “didingpilan” was used for the extraction of “segden”.
The Bullcart (Carison) Caravan
Around the 1930s to the 1970s, the Bullcart Caravan was a way of life for Pasuquiños. They were a fleet of 15 or more cow-drawn “carizons” with lanterns and “balawbaw” roof that travelled to distant towns to barter goods (“maki maro”). Barter was the practice of exchanging goods that are locally abundant, for goods that are locally scarce. On their bullcart, Pasuquiños would leave town carrying salt, firewood, molasses, rice, yarn and others, and return home with boggoong, coconut, tobacco, etc.The Caravan would travel day and night, stopping on the side of the road for meals and to sleep for the night.
Pangablan in Every House
In the 1920s and for decades, there was a “pangablan” (loom) in every house. It was common to see “gur-on” and bamboo tubes hanging on the loom. These tubes, by the weaver’s manipulation, made the design on the woven cloth. Kapas (cotton) was the yarn material. The end product was plain and simple, good enough for pandiling or sapin.
Panagabel was a daily chore. Early in the morning, after the men had left for the farm, the women did the weaving. Panagtibbi ir slinnung if cotton was a favorite past time in the evening. “Rit-rit-rit” from the loom was the sound that greeted the day, much like the radio of today.
“Tercena”, the Roadside Stores
The only stores in Pasuquin around the 1920s were the “Tercena”. They were a roadside store primarily selling basi, arak ti basi, matches and kerosene. The more well-off however, included other domestic necessities and children’s goodies like caramel and biscuits. The more popular tercenas were Tremor’s and Nana Uril’s. The tercenas were usually busy in the late afternoon when the farmers came home from work. There was a farmer’s song with a verse “No umay ti rabii, uminom bassit basi, mangan awan tagari, maturog awan kuti”
Early Marriage Ceremonies
In early Pasuquin days, marriage was a public affair complete, more often than not, with a procession at twilight from the church to the houses of the bride and groom. “Kumintang” dancers including a man with a “boyoboy” and a “botillon” of basi followed, animated by the local fife and drum band called “tik-tikollo”. The bride and groom marching together under an umbrella, in many cases, for the first time, walked together in public view. The more well-off ones rode on a carriage or “caruaje”.
How People Helped One Another
In the early days, there were strong ties of kinship and cooperation among Pasuquiños. The TAGNAWA and AMMOYO were work arrangements mostly among relatives and friends. In TAGNAWA, the host offered food, usually by slaughtering an animal, and then invited friends to do some specific jobs (like putting up the foundation of a house) where the work did not need special skills. AMMOYO on the other hand, the men took turns to do specific jobs for each other, the favor to be returned later. In both instances, the workers would drink a round or two of “basi” before heading home at day’s end.
When Most of Pasuquin Were Aglipayans
In 1902, almost the entire Pasuquin became Aglipayans due to the defection of the Parish Priest. Only about five families remained as Catholics. Pasuquin-born Padre Trinidad Ranjo came to revive Catholicism.
Gen. Emilio Aguinaldo
Gen. Emilio Aguinaldo originated from Pasuquin. His father was one of three brothers. One of them remained in Pasuquin. The second went to Nueva Ecija. And the third (the General’s father) went to Kawit, Cavite. In his prime years, the General visited Pasuquin’s social elite numerous times. Don Basilio Aguinaldo, the first “Presidente” of Pasuquin, was the General’s cousin.
The “Mannamay”
In the 1940s, “mannamay” was the favorite scapegoat for any ailment. There was only one doctor, Dr. Rosario “Sayong” Dumlao, and he could not attend to everyone who was sick. The general population turned to quack doctors or folk healers to “cure” their ailment or sickness thru superstitions, rituals, lotions, herbs and others. To this day, many still believe in these. (Dr. Dumlao’s clinic and house was at the site where Pasuquin Academy/PHSIN stands today.)
The Original Ylocos
Around 200 yrs ago, the original Ylocos province covered the towns from Agoo to Bangui and included Abra and the cordilleras.
Bow to the Hapones
When the Japanese occupied Pasuquin in 1942-45, they made the West and East Central Schools and the Presidencia their Garrisons, guarded by soldiers with bayonets fixed to their rifles. Everyone who passed by had to say “Ohayo Gozaimasu”, “Konnichiwa” or “Konbanwa” with a bend at the waist. Failure to do so would mean a slap on the face or other forms of punishment.
Why Are There Many Pasuquiños in Hawaii?
In 1927 through 1946, The Hawaiian Sugar Company recruited Ilocanos to work in the sugarcane plantations in Hawaii. Many Pasuquinos signed up and left for the various Hawaiian islands. These contract workers were popularly known as “Sacadas”. The workers eventually petitioned their children to join them in Hawaii. The word Hawayano became a household word and the symbol of an era.
Education in the 1930s
In the 1930s, education in Pasuquin was considered luxury. Many believed that it was enough to know how to work in the farm. There were “Cartilla” schools that taught the alphabet / catechism in Spanish, and thats all the schooling many kids had.
The Original Catholic Church
The main building of St. James Academy was the site of the original Catholic Church built around 1784. It was HUGE, a little less spacious than Laoag Cathedral. Facing west, the facade looked like Paoay Church. Flattened by an earthquake in early 1900s.
THE FOUNDING OF PASUQUIN
(based on Fr. Ericson Josue’s Santiago de Pasuquin 3-09-10, and Pasuquin: It’s Beginnings).
In 1591, as Catholicism spread north of Ylaga Valley (now Laoag), the Spanish Augustinian Missionaries made Bacarra a mission center. Then they designated Pasuquin a mini-parish of Bacarra.
Pasuquin civilization started as early as 1593. At the time, a small number of inhabitants lived in diversified family groups. They were rebellious and turbulent, always fought one another for no apparent reason.
The Missionaries made peace between the warring groups through tribal rites by chewing boyo and gawed leaves in a place called Makimama. Later, through evangelization, the Pasuquin natives became subdued and began paying taxes.
Church statistics showed 596 registered settlers in 1732.
Pasuquin became a town and parish in 1784. After this, the new town took Bangui as its mini-parish also, and it lasted for sometime.
When Ilocos Norte was established in 1818, Pasuquin was one of the original municipalities.
The missionaries taught early Pasuquiños how to live modestly; dress properly, be self-reliant by producing crafts and by weaving.