A glimpse of Palompon's distant past

by: GERARDO C. REYES JR.

The town of Palompon is one of the oldest coastal settlement in Northwestern Leyte. It existed for more than four centuries already. Folklore says that it was Hinablayan before because of its gory objects found along the coast. The dead bodies of the enemies (Moros) that are hanged at the branches of the tree. However, these remained an oral tradition up to now.

The name Hinablayan evolved to Palompong, and then to Palumpun (spelling of Palompon sometime in 1700 or 1800). It is indisputably a very old town. Ormoc was part of Palompon parish from 1784 until 1851, when finally it was declared as an independent parish. Villaba and Matag-ob are both part of the territorial jurisdiction of this town before it obtain its municipio (pueblo) status.

But there are no available records in our town about our very interesting history. In 1990, then Mayor Viacrucis together with historian, Arcadio “Carding” Molon Jr, and Antonio E. Reposar came up with a book that established some facts about the significant past of Palompon. It was an attempt to give a clear picture of the things that happened to this town. It has complete names of town leaders (mayors and capitan municipal) from 1852 until present , municipal mayors, parish priests from 1784 until present, names of beauty queens and damas from 1914.

It was a good and laudable accomplishments, but there are still many things that are unknown to many Palomponganons.

The history of the people's struggle should be verified so that the younger generations of Palomponganons and Leytenos will know how their forefathers generously shed their blood for the noble cause.

Sadly, little is known on what must have been to be a very fascinating story. The place has some artifacts and relics that came from the past. One of these, is the century-old cannon, believed to be used by the natives during the violent Moro raids in 17TH and 18TH centuries. But there are no established facts that can claim that the said cannon was used by the early Palomponganons during those encounters, or where did it came from. Another, is the wooden image of the patron saint, St. Francis Xavier, place in a glass and wooden urn, which was brought by the Jesuits missionaries in mid-17TH century.

Lately, the book of Manuel Artigas de Cuerva “Resena de la Historia de la Provincia de Leyte” has a fascinating revelation. That the cannon found in our plaza was used by the early Palomponganons during Moro raids and that they have sustained in a nine-day battle that took place sometime in late 17TH century, that the people rushed to the stone church (newly completed at that time) and took refuge for more than a week, that the Moros suffered losses in that encounter. It was the only recorded victory among the natives in all the raids that happened Leyte perpetrated by these bandits.

Some other towns, however, was devastated by the onslaught of these violent raids, like Ogmuk in December 3, 1634 (now Ormoc) whose priest, Fr. Juan del Carpio was brutally killed by the raiders by the use of kampilan, with more than 300 natives perished because the bandits slaughtered them mercilessly, and other towns suffered losses also when these Muslim bandits plundered whatever riches they could take from these places, and took its natives captive. In Ogmuk, the early settlers in the coastal villages (now the present site of Linao, Alegria, Punta and Naungan) find its way to live in the hinterland, the reason why the settlement of Palungpung (now Palompon) flourished and expanded earlier than that of Ogmuk.

The towns invaded by Moro raiders includes, Palo, Carigara, Tanauan, and even Baybay and Hilongos. Only Palompon has a detailed narration about the blow by blow accounts of the raid, thanks to Artigas de Cuerva.

With these new written accounts that established some factual data of Palompon's history, it is now easier to write about the town's fascinating distant past.

Who is Manuel Artigas y Cuerva?

By: GERARDO CODILLA REYES JR.

The saying goes that "Fear history, for it respects no secrets".

I find it interesting to unfold the mystery of the struggle of the people of Palompon. I thought before that the stories about Moro raids of my grandparents, and granduncles were just folklore, or pure pigments of the imaginations of the early forefathers, I was wrong.

Now, I came across with the documents written by Manuel Artigas y Cuerva, a well-known historian and a native of Tacloban, Leyte.

The book “ Reseña Historia de la Provincia de Leyte” written by Artigas sometime in 1890's, was a material for the intensive research of history of Leyte town, including that of Palompon, from pages 341-351, it tells about the town named “PALUMPUN” which he described as Se encuentra situado en la costa Occidental de Leyte, al Este de Buga, de las Isla de Sugbu de la cual dista cinco horas por agua continando con Kiot hacia el Sur y con Villaba por es Norte. Esta dotado de na clima sano y templado banandore dos rios llamados Binakinhan y Lakan. This aptly refers to the place now known as PALOMPON, situated in the Northwestern coast of Leyte province.

Artigas was born on October 15, 1866. He was a biographer, bibliographer, historian and journalist. He wrote for Diario de Manila. His first book, Manual de Empleado (Employee's Manual) was published in 1891.

His accounts about various aspects of Philippine history were contained in such books as Historia Municipal de Filipinas and Diccionario Tecnico-Historico de la Administracion de Filipinas. Among his significant works are Historia de las Revoluciones Filipinas, El General Antonio Luna Novicio-Manila, Historia de la Instruccion Publica en Filipinas, and Reseña Historia de la Provincia de Leyte.

History has been always my favorite subject, and I do believe this will help us a lot in understanding the whole thing or the present by bridging it to the past, as one of the sayings rightly put it "Perhaps getting acquainted with the past will correct my judgment. I do not put my trust in theories; I am guided by facts."

Major investor offers to develop Leyte’s ‘Boracay’

By Gerardo C. Reyes Jr.

PALOMPON, Leyte -- Smarting from its loss in the legal battle over its claim to Kalanggaman Islet in this town, a Quezon City-based business conglomerate has become friendly all too suddenly with the municipal government and proposed a “partnership” in developing the property.

No less than the chairman of Legacy Group of Companies, Celso G. de los Angeles, presented his development plans to the Sangguniang Bayan (SB) last June 5 as apologized for the trouble caused by the case. The SB accepted the apology, Municipal Administrator Jerlito Letrondo said in a phone interview.

The row over the 10-hectare islet is a classic case of a local government putting up a fight against big business. It is arguably the most controversial in Palompon’s recent history that involved encroachment, terrorism and dirty politics. Now, one of the contenders is batting for peace talks.

How it all began

As early as 1999, the SB passed a resolution requesting the National Mapping and Resources Information Authority to include Kalanggaman in the map and indicate that it is part of Palompon. The islet is not yet included in the Philippine map as of present.

Former Mayor Ramon C. Oñate and the SB one time held a session there and erected a marker declaring the islet as public land, a tourist destination and under the territorial jurisdiction of Palompon. The mayor also ordered his department heads to include Kalanggaman in their service rounds.

The Legacy Group, which is a conglomerate of banks and pre-need companies, entered the picture in 2003 when it applied for a land titling to Kalanggaman. It claims to have bought the rights to the islet from its previous holder, a certain Andres Turing. But records show that Turing held less than three hectares of the property but Legacy wants to title almost 10 hectares

Town officials went to their battle stations and the SB passed several resolutions blocking Legacy’s interests. Resolution No. 024-190204 urged the Department of Environment and Natural Resources to certify Kalanggaman as a public land, eco-destination and a protected marine habitat.

Another resolution called for the establishment of a monitoring station, guard house as well as mooring and docking facilities in the islet. Resolution No. 028-190204 urged the provincial assessor to cancel the tax declaration issued to Legacy and disapprove the sale of the islet. In Resolution No. 0301902-24, the LGU asserted its jurisdictional rights over Kalanggaman and objected the sale, transfer and titling of the islet.

On March 2004, De los Angeles filed for declaratory relief, injunction with application for temporary restraining order and preliminary injunction. It also asked the court to declare null and void all measures enacted by the LGU and for the respondents to pay them P100,000 moral damages, P200,000 attorney’s fees and P100,000 litigation expenses. Named respondents were Mayor Oñate, Vice Mayor Constantino Tupa, all members of the SB, municipal assessor and provincial assessor.

That same month, locals of Kalanggaman trooped to the town hall after armed men burned their houses for refusing to leave the islet. Even today, the islet is guarded by armed men hired by Legacy but the company denied knowledge on the ongoing extraction of white sand in the area that are loaded on a barge.

SB Member Ledinila Bregaudit for her part aired her anger over the extortion issue hurled against them last election. The slate of Mayor Marcelo C. Oñate was accused of asking for campaign funds from Legacy. The talks allegedly took place at Cebu Midtown Hotel. Legacy says it had nothing to do with the black propaganda.

So who really owns paradise?

Records at the assessor’s office disclose that a tax declaration was first applied to Kalanggaman in 1947 by a certain Pablo Sitoy of Villaba town. However, the declaration covered only a three-hectare coconut grove. The titles changed hands through the years. Judge Agripino Ensoy of Palompon bought it for P100 until the rights fell in the hands of Turing who got it for P500 in the ‘70s. The new holder being a Cebuano, Kalanggaman has since then been regarded to be part of Cebu. Legacy bought the rights to the islet from Turing’s heirs for P200,000.

During the SB session, De los Angeles proposed to develop the islet by constructing a water system, cottages and other amenities. As a sweetener, Palompon will serve as jump-off point to the islet instead of Cebu so that whatever revenues due to the local government will go to Palompon.

De los Angeles assured that his plan will be beneficial to both his company and the municipal government. The SB, for its part, promised to study the proposal, saying whatever agreement will be arrived at will be determined by the terms and conditions in the contract.

Where are the sources of history?

BY: GERARDO CODILLA REYES JR.

There are three principal sources of history, first we have the relics or artifacts which can be examined by historians, second, the oral tradition and folklore which is still an interesting legend or narration about the past, and was transmitted from one generation to another, and thirdly, we have the written records or accounts, which is most reliable compared with the relics and folklore.

Valuable sources of information needed in writing local history are scattered. And it is frustrating to know that some of these materials are rare. But thanks to the help of our fellow researcher, Mr. Emil Justimbaste, former Editor-In-Chief of The Freeman newspaper, also a member of the Ormoc Historical Society, who willingly provide me some materials and help me in my research. The copies of the Reseña Historia de la Provincia de Leyte written by Manuel Artigas y Cuerva came from him and if I can complete this research and could come up with a book about Palompon's history (I hope so) Sir Emil, is one of those generous and kind fellow who is instrumental for the success of it.

To trace the past of Palompon that took place before the Spaniards came, is somewhat a very challenging tasks. because there are few written accounts during that time, and some of its documents are becoming rare. These can be found nowadays in National Archive, museums, and libraries.

The available materials that can be a good source of relevant data and information, are the books published by Jesuit missionaries when they began the Evangelization of Leyte on July, 1595. Some of these books are scattered in museums and libraries across the country. But it has a detailed narration of the missionaries' experiences in Christianizing the pagan and animistic natives, who by that time worship the trees, mountains and consider Diwata as their gods.

In the Souvenir Program of the Municipality of Palompon published on November 1990, it mentioned about the establishment of the settlement sometime in 1620, but that is remain to be seen if that is really the time when the town existed. Or earlier than 1620. If this is true that 1620 is the year when the coastal settlement was founded in Palompon, then Ormoc was established earlier than Palompon.

If there are records, published or unpublished accounts that could reveal the life in Palompon (Hinablayan, according to folklore) before the arrival of Spanish missionaries, that is still remain to be seen. And I am very confident that I could find one.

Palungpung and Ogmuk, among the earliest settlement in western Leyte

by: GERARDO C. REYES JR.

Since I was young, and throughout my research in various books about local history, it is already a fact that Ogmuk (now Ormoc) was a mere village part of Palungpung (now Palompon). I surmised, on why Ormoc became a densely populated coastal municipality then, and even expanded bigger compared to Palompon.

But it does not mean that the settlement in Palungpung then is older than at of Ogmuk. Because it might be possible that Ogmuk (now Ormoc)is older that Palungpung or Palompon.

Ogmuk (Ormoc) has been established before 1596, or maybe this is the place where the Spaniards christened as “Islas de Buenas Señas” sometime in 1521. It was believed that the settlement in Ogmuk was already existing based on the accounts of Fegafetta (Magellan's chronicler) during that historic expedition, the first journey that circumnavigate around the globe in 1521. The crew of Magellan come across with a coastal village along northwestern shore of Leyte, which was defined by deep bay waters and they called the place as Islas de Buenas Señas. They took in supplies from that place and the crew stayed there for number of days. When the Jesuits arrived in Ogmuk sometime in 1596, it was already a fairly advanced community. The natives build their houses along the shore (the present site of Linao, Punta, Alegria and Naungan).

The Jesuit missionaries' first mission areas when they arrive in Leyte (before called as Cantaya or Tandaya) includes the coastal settlement in Carigara, which serves as cabecera of Leyte and Samar islands during that time. Carigara was also the Residencia Central and the focal point of both government and religious affairs. Another town that the Jesuit missionaries constructed a church, or considered as their mission stations upon their arrival to Leyte are Dulag, Alangalang, Palo, Ogmuk (later written and pronounced as Ormoc, during American occupation).

During that time our town, Palompon was a mere visita of the Jesuit missionaries. The parishioners in this place would go as far as Hilongos to attend mass and other religious activities, which is the mother parish of Palompon. Later on, however, the Jesuits established its mission station in Palompon. But when the Jesuits missionaries ordered the construction of the stone church in Palompon, (later replaced by the Agustinian missionaries) and completed in 1784, Ormoc was part of its ecclesiastical jurisdiction, shall we say. Or Palompon was the mother parish of Ormoc from 1784 until 1851.

But, how did it happened that the settlement in Palompon grew and expanded while that of Ormoc lagged behind.

The settlement in Ormoc was depopulated because of the circumstances that occurred during that time (for more and detailed information, just watch out for the release of the BOOK about the fascinating events that shape the town of Palompon, hopefully this will be release very soon or before the end of this year). Therefore , both the communities in Ogmuk (Ormoc) and Palungpung (Palompon) are thriving coastal settlement or a pagan tribe before the Spaniards came. But on which of the two places was established earlier, that's remained to be researched.

Both localities are strategically located along the coast, Ormoc is along the bay, while Palompon is likewise a coastal village then, and it is protected by natural mangrove forest in Tabuk and other smaller islets, or atolls.

It would be safe to presume that both places has already been established even before the arrival of the Spaniards in 15TH Century.

Ang lugar nga gitawag ug “Ila Ete” ug ang iyang mabulukong kasaysayan

NI: GERARDO CODILLA REYES JR.

Ang lalawigan sa Leyte adunay mabulukong kasaysayan nga wala na gani mahibaloi sa bag-ong henerasyon. Gani ang iyang kagahapon hapit mapapas sa panumnuman sa mga Leyteño kay walay libro nga nahisulat mahitungod sa sinugdanan niining matahom ug makasaysayanong lalawigan sa Sidlakang Kabisay-an.

Sa biyahe sa ekpedisyon nga gipangunahan ni Ferdinand Magellan niadtong 1521, ang Sidlakang Kabisay-an mao ang unang lugar nga iyang naabtan. Gani ang Homonhon, nga karon sakop sa lungsod sa Guiuan, Eastern Samar mao ang isla nga iyang nasiplatan niadtong Marso 16, 1521. Pila ka adlaw human niadto gihimo ang pinaka-unang misa sa Pilipinas, sa isla sa Limasawa, nga sakop karon sa lalawigan sa Southern Leyte.

Ang mahinungdanon yugto sa kasaysayan sa Leyte ug sa Sidlakang Kabisay-an naukay tungod sa paninguha sa mga historians kinsa nagduki-duki ug naghago pagpakisusi ug pagtuon pinaagi sa paghiling niadtong mga karaang sinulat mahitungod sa Leyte ug gitugma sa mga tradisyon nga gipasa-pasa sa mga katigulangan. Lakip kanila mao sila si Prof. Rolando Borrinaga ug Emil Justimbaste.

Daghan nga mga hitabo sa Leyte nga wala mahipatik sa mga libro sa kasaysayan sa atong nasud, ug daghan nga mga bayani nga miula sa ilang dugo ug mibuhis sa ilang kinabuhi apan nahikalimtan na lang sila sa dayon ug ang ilang pangalan napapas uban sa paglabay sa panahon. Apan nagpabilin gihapon ang maong mga hitabo nga mahinungdanon, nakalimtan man kini o wala man mahisulat apan ang ilang gipakitang pagkabayani nagpahinumdum kanato nga angayan silang pasidunggan.

Ang mga pinaka-unang nahisulat mahitungod sa Leyte nagsaysay nga kini gitawag kaniadto ug “Tandaya”. Ug sa sulat ni Rui Lopez de Villalobos kinsa maoy nangulo sa ekspedisyon sa mga Kastila kaniadtong 1540 mihisgot sa isla nga gitawag ug Abuyo nga matod pa duol sa Ibabao (Samar) ug Mazzawa (Limasawa). Adunay teorya nga ang mga Kastila nidunggo niadtong higayona sa lugar nga ginganlan karon ug Abuyog, nga naa sa Sidlakang bahin sa Leyte, apan ang sinugdanan sa pangalan nga Abuyo dili na masubay kon unsa ang gigikanan niini. Hinuon ang mga taga-Abuyog, Leyte nagtuo nga ang pangalan sa ilang lugar gikan sa pulong nga “buyog” o bee.

Giunsa man pagkausab nga pangalan nga Abuyo?

Pinasikad sa sulat niadtong 1668 ni Fr. Francisco Alcina nga usa ka paring Heswita nga ang Abuyo gitawag na ug “Ira Ete” o “Ila Ete” o buot ipasabot nga kining lugara mao ang ila ni Ete. Apan si kinsa ang Ete nga gihisgutan sa sinulat, kon ang buot ipasabot sa pangalan nga “Ila Ete” mao gayod kini.

Si Prof. Borrinaga nagkanayon nga ang pangalan nga binunyagan ni Rajah Bankaw nga taga –Limasawa mao ang Iti, nga hangtod karon gigamit gihapon nga angga sa mga batang lalaki sama sa Indoy, Idoy ug Dodong. Midugang si Borrinaga nga si Ete apo ni Rajah Colambu, nga maoy nahimamat ni Magellan niadtong 1521 sa Limasawa. Ug si Ete migamit sa pangalan nga Bankaw sa dihang nahimo na siyang pamuno.

Si Bankaw kinsa misukol niadtong higayona sa mga Katsila gipaluyuhan sa iyang anak nga si Pagali. Tungod kay si Padre Melchor de Vera, usa ka Heswita naalarma sa kalihukan ni Bankaw, dali siya nga milarga paingon sa Sugbo (Cebu) aron itaho ang pagpangdani ni Bankaw sa mga mulupyo sa lugar nga Kan Gara (karon Carigara, Leyte). Ug tuod man ang kadagkuan sa mga Katsila, nga gipanguluhan ni Alcalde Mayor Juan de Alcarazo sa Cebu nagpadala ug 40 ka sakyanang pandagat nga maoy gisakyan sa mga sundalong Katsila ug kauban ang ubang mga Cebuano.

Sa nahisulat nga libro sa Katsila nagkanayon nga ang mga Katsila nakighinabi sa pundok ni Bankaw aron mahimong magmalinawon. Apan midumili si Bankaw ug ang iyang pundok hinungdan nga gilutos sila sa mga Katsila, ug ang edaran nga si Bankaw nga niadtong higayona nag-edad na ug kapin sa setenta anyos (70) namatay sa engkwentro ingon man ang iyang anak nga si Pagali, samtang ang iyang anak nga babaye gibihag sa mga Katsila. Ang ulo ni Bankaw giputol ug giugbok sa maong lugar aron ipakita sa kadaghanan kon unsa ang silot niadtong mosupak ug mosukol sa rehimeng Katsila.

Apan ang sugilanon sa maong panagsangka dili mao ang sugilanon sa mga katigulangan sa maong lugar. Ug ang folk version-giila na karon nga maoy lehitimo nga tinubdan sa historical data. Matud pa nga ang banay ni Bankaw ug ang ilang mga kaubanan buot nga makighinabi sa mga Katsila niadtong higayona didto sa lugar nga gitawag ug Hiraan, karon usa ka barangay sa Carigara, Leyte.

Apan ang mga Katsila midumili sa pakighinabi sa pundok ni Bankaw tungod kay niadtong higayona buot nila puohon ang maong pundok sa mga sumusukol. Ang tinuod nga nahitabo didto sa Hiraan, mao ang linuog nga pagpatay sa banay ni Bankaw. Apan ang mga Katsila buot nga molingla mahitungod sa kamatayon ni Bankaw aron matabunan ang ilang dautang binuhatan.

Wala mahisulat sa libro nga sinulat sa paring Katsila mao ang asawa ni Bankaw nga biktima sa maong pagpatay. Siya si Tirana, nga wala gani hisgoti kon giunsa pagkutlo sa iyang kinabuhi, gani ang iyang pangalan dili ipahisgot sa mga Katsila ug ang mohisgot sa pangalan nga Tirana ilang silotan.

Si Padre Alcina niadtong 1668 mihisgot sa iyang sinulat mahitungod sa asawa sa pamuno sa Kan Gara (Carigara, Leyte karon) nga matud pa niya gilubong nga giputos lamang sa dahon sa saging tungod kay ang mga Katsila midumili paghatag kaniya ug desente nga paglubong. Mahimo nga si Tirana mao ang iyang gihisgutan. Bisan pa man gidili ang paglitok sa pangalan ni Tirana ug paghisgot kaniya, ang ilang kaliwat naghisgot gihapon kaniya. Gani sa usa ka karaan nga balitao (folklore) nga awit nag-ingon “Tirana bitaw’ng makaluluoy nga nagsugid mahitungod sa pait nga gidangatan niya sa kamot sa ilang mga kaaway.

Apan ang mga tawong buot mohandom kanila ni Bankaw ug sa iyang banay, kinsa walay kukaluoy’ng gipuo sa mga Katsila, mihatag ug pangalan sa ubang barangay dinhi sa Leyte agi’g pagpasidungog kanila. Adunay baranggay sa Limasawa nga gitawag ug Triana, mahimong gibaylo lang nila ang mga titik aron dili mahibaloan sa mga Katsila, samtang sa lungsod sa Leyte, Leyte sa amihanang bahin sa lalawigan, adunay baranggay nga ang pangalan Maritana, nga tingali gikuha sa pangalan nga Maria Tirana. Ang babaye sa kinabuhi ni Bankaw, kansang kamatayon nagpabiling tanghaga hangtod karon kon giunsa siya sa mga Katsila, kay sa awit (folklore) sa balitao naghisgot gayod sa iyang makakaluluoy’ng gidangatan.

Duha ka ritwal nga gihimo gihapon hangtod karon sa mga mulupyo sa Carigara, Leyte, nga mao ang turugpo. Usa kini ka kalingawan nga gihimo matag Biyernes Santo, kanus-a adunay sabong, away sa mga kabaw ug kabayo (carabao-fighting and horse fighting) ug uban pang sugal didto sa baranggay sa Camansi, sakop sa lungsod sa Carigara. Ang kasaysayan nagkanayon nga sukad sa pagkamatay ni Bankaw, ang uban nga mga tawo nga nasayod sa gidangatan sa ilang pamuno misukol sa mga Katsila sa hilom ug malinawon nga paagi. Wala nila gitahod ang adlaw nga Biyernes Santo agi’g pagsupak sa mga kadagkoang Katsila ug sa mga pari. Gihimo kini nila matag-Biyernes Santo sukad pa kaniadto. Karon gibalhin kini sa Sabado de Gloria, tungod sa hangyo sa Obispo sa Palo, Leyte niadtong 1970.

Lain nga ritwal nga hangtod karon gihimo matag tuig, mao ang Palarao, sa lugar usab nga gitawag ug Palarao sa Leyte, Leyte. Ang kahulugan sa pulong “larao” nga pagbangotan o pagsubo gihimo sa mga tawo kinsa miduyog sa kasubo sa gidanggatan kang Bankaw ug sa iyang tibuok banay, lakip na usab ang ubang mga taga –Carigara nga kaniadto mipabanaw sa ilang dugo aron pagsukol sa mga malupigong langyaw. Ang pinaka-una nga “palarao” gihimo sa mga tawo nga nagsud-ong sa patay’ng lawas ni Bankaw ug sa iyang banay nga gituohang gilubong dinhing dapita sa Palarao.

Dili pa diay hingpit nga nalubong sa panumduman ang pagkabayani nga gipakita sa mga nahiunang pamuno sa Leyte nga mao si Bankaw, tungod kay hangtod karon si Ete Bankaw mao ang gigikanan sa pangalan sa lalawigan sa Leyte nga gikan sa pulong nga “Ila Ete” o sa lugar nila ni Ete nga karon nahimo nang Leyte.

Ang pangalan nga Leyte, adunay pagkamahinungdanon og adunay gi[asidunggan nga mao ang tawong misukol sa mga Katsila, apan mangil-ad ang gisangpotan saiyang pagsupak sa mga langyaw tungod kay nagkahulugan man kini ug pagtugyan sa iyang kinabuhi pinaagi sa mabangis nga pagpatay ug pagputol sa iyang ulo, pagpabanaw sa iyang dugo alang sa yutang natawhan. Sama sa kataposang panamilit ni Dr. Jose Rizal nga nagkanayon nga “Kon kulangon ka ug pula nga itina sa iyang banagbanag, Ibubo nianang bulahang takna, pabanawa ang akong dugo ug ipulog sa mga silaw nga bag-ong nahimugso”, kinsa namatay samtang nagpaabot sa kalamdag sa kagabhion, namatay samtang naghulat sa kahayag nga modan-ag sa iyang yutang natawhan.

Ang lugar sa Leyte dili lamang makasaysayanong lugar tungod sa unang misa nga gihimo sa mga Katsila niadtong 1521, dili lamang sa pinakadakong engkwentro sa kadagatan panahon sa Liberation ug sa pagdunggo sa Alyadong Kusog sa pagpanguna ni General Douglas Mac Arthur niadtong Oktobre 20, 1944, kondili adunay mahinugdanong yugto sa iyang kasaysayan nga hapit na mapapas sa panumduman sa mga katawhan ug mao kini ang mga nahikalimtang mga tawo nga bayani kinsa namuno sa lugar nga kaniadto gitawag ug “Ila Ete”

Moving

BY: gerard

Transferring from one place to another could be a dramatic experience for a sentimental guy like me. I’ve been deeply attached with the place where I can call my-home sweet home. But circumstances compelled me to left Palompon and look for greener pasture to nearby city to find my place under the sun.

I cannot understand why it seemed difficult for me to leave the place where I spent from childhood until mid-twenties. Maybe, the longest time that I am away from my hometown is when I work in Manila for almost one year, but I decided to return less than a year after, because I longed the things that I usually did in Palompon.

During my college days, I was hired by the municipal government to work as the spokesperson of the Mayor and I spend the next four years in government service and politics. But when my expectations at mayor’s office failed I tendered my resignation, leaving a strongly –worded passionately written resignation letter, the reason why I left the place afterwards and spent the next ten months in Manila.

Living in the bustling metropolis, away from home is an exile for a stranger in the city, like me. The pulsating environment of the city will somehow caught your attention and tempt you to spend some of your hard-earned money for watching the Panaghoy sa Suba and Enteng Kabisote, during its star-studded premier nights at SM Southmall, or spent the night with live bands at Queen Rhoda's Palace or in Rose Garden chatting with gorgeous ladies who are entertaining customers (known as GRO) in their early twenties, and some even 17 to 19. It seems that the road and street in this place is like a circuit of circuitry which starts from nothing and ends to nowhere, like an endless cable wires which direction is not known, and where does it ends.

While away I longed for the mouth watering bahalina which is only P 7 a large glass (medyahan) in our public market, the appetizing kinilaw of assorted seafoods such as guso, lato, lukot, alimango and the juicy imbao which is abundant in our place. The succulent alipapa and other squids which we use to cook in fire while singing the Bakit ngayon ka lang Dumating and Ngayon at Kailanman. The tasty sa-ang and other kinhason, and the equally delicious pawikan or lumod cooked with black beans and peppered with red chilies and served in awfully hot delicacy.

But aside from its tasty delicacies, I desired to go home to see my close friends, and see the unending smiles that slip from the lips of every Palomponganons. The familiar faces I’ve seen everyday in the marketplace, plaza and along the streets, the barangay captains and barrio folks whom I often visited in their baranggays when I’m still working in the government. The friends and acquaintances, or even tempting beauties whom I danced during coronation nights and spent the whole night jamming at the basketball court-turned-dance floor during fiesta.

I want to linger for a day in our town, before finally moving to Ormoc.

But the day has come that I have to report at our editorial office along Bonifacio Street in Ormoc City, across the posh Pongos hotel. My first day in Ormoc was lonely. But the succeeding days were enjoyable in a challenging job of a journalist. Another reason for moving to Ormoc is that I’ve heard a vacant teaching position in an IT school.

Now, I am just contented with a small room that I pay for P 500 every month, while in our house my room is double the size this. And it is a tricycle ride away from the city proper or in Cogon, where I worked, even if I hate tricycles and multicabs before because of its untidy thing that exhaust smokes. Besides, I used to walk in our town because the marketplace, municipal hall and church are just walking distance from our house.

Since there are many things that made me busy and occupied, my desire to return to my hometown has subsided as of the moment.

Now, I am inside the classroom, and very happy with my students.