Sunrise Breaking

This picture, taken when sunrise was breaking beyond the veranda of our home in B'la outlining the leaves of the Song of India, makes me think of my Pa. 
At the height of his ailment - those long uncertain months after his first hospital stay when we deemed it good to let him stay in the city - I used to leave Davao City at dawn to go to Bansalan to oversee the weighing of copra.  I was so insecure about the whole proceeding because: first, I didn't even know how to read the weighing scales used by the Chinese merchants to weigh sacks and sacks of our produce, so, you can imagine how strained I was, standing there, pretending to understand, when all the while, I was feeling like an idiot (of course, this did not last long because Pamela Chua, a Tsinay from Binondo, whispered to me the secret code--okay, this part is purely isturyang hubog, see, I put it inside the parenthesis?!); second, there was no one in the family overseeing the workers in the farm, which actually meant, we are slowly, gradually but surely, losing control of things over there.  So, to calm my nerves, I used to leave Davao City too early, when everyone else was still snoring;  to see to it that I arrived at the house at dawn so that I had enough time to be at the farm at 6 am, when everybody least expected me.  This would allow some time for me to get to know the people and to observe what was going on in the farm (though, I hardly had two hours to do all these).  During those months, I had studied the proceedings of the farm and studied the people there just like the way I read my books.  [Of course, I eventually developed a grasp of the politics and economics of the place, developed a feel of whom to trust and whom to be wary, honed my skills to read people's hearts and people's intentions; but I admit that up to now, I still can't tell a coconut ready for harvest  from a buko or a banana!  Uh-okay, I can tell a banana, but to tell a mature coconut fruit ready for harvest from a buko continues to be a puzzle to my untrained eyes! To compensate for this, however, I knew someone I can trust who can tell the difference.] 
Once, I overshot my target hour of arrival in Bansalan and had left Davao City at 2 am, which was rather too early. I arrived home when it was still dark and drank the loneliness of the house. I went to the upper bedroom and saw Pa's things and shirts scattered in different places in our frantic search for things to bring that day we left for the hospital. I felt this searing pain as I saw the pillow where Pa's head used to lie, the old Bisaya magazines he used to thumb through and had left in the corner, still half-folded; the glass, still half-full of water, where he drank that night, before he was seized by the pain which made him say, "Dios ko, Dios ko, Gino-o," as he made the sign of the cross; which made me send a text message to my sisters, "It must really be painful because I've never ever heard him say, Dios ko, before;" which made my sisters, hundreds of kilometers away, race for home days after. 
Still, I can't forget the sight: his slippers which were scattered in different directions, the discarded clothes, the poor state of his old shoes, worn, weather-beaten, gathering dust in a cordizo;  and even the dusty nito basket hooked to a nail on the wall, where he kept his documents.   

On the way to a Rainforest

We went to what I called the secret rainforest in Upper B'la, where the land sloped abruptly down to the Balawanan river about 100 to 200 feet below. I can't be exact about its height. Actually, I can't even tell a foot from a banana, so, don't trust me when I say 200 feet, maybe, it's even higher. But the cliff always had this effect of making me feel breathless as a child, both for its sheer height and for the landscape it offers. It had the same effect on me now. When I was a child, I remember coming down here with my Pa, seeing the water falling by the steep slopes of the cliff, gushing like little waterfalls. I used to see gigantic bird's nest fern and other giant ferns as big as banana stalks thriving by the wayside. I remember the clear, rushing waters of the Balawanan, the pebbles the color of granite we used to play with. Now, the ferns were almost gone and the river was heavily silted, an island of rocks and debris had formed in the middle. But climbing down this place was such a great moment for me. The gigantic timber trees thriving near the rocky brook that ran its course through the ravines felt as solemn as a cathedral. I would love to come back here over and over again.

Elegy to the Laua-an Forest

Near the boundary of the land, where my Pa has left his imprints in the last 50 years, stands a lone Bunwang tree, known for its softness (a liability in the world that is obsessed with hardwood, the unquenchable demand of which fuel the wholesale devastation of timber forests.)
“It’s the only tree that is left of the logging,” says Pa. “No one wants it because it’s soft.”
“It’s a big tree, with broad leaves,” he keeps saying, as if, until now, he is still amazed by its uselessness. “It’s not durable and it’s not good for furniture,” blurts out Ma, who thinks I merely want a nice bookstand for the books we carried home in a jutesack.
So, I stand there, too stunned to say a word, unsure whether to feel glad or sad, about the lone tree that is left standing because people couldn’t find any use for it.
When my father arrived in this part of Davao from his hometown in Capiz in one of the islands of the Visayas, the forest that would later turn into his copra farm in Upper B’la had been teeming with Laua-ans. Later, these magnificent trees that littered the land for hundreds of years were cut and fed to the sawmills by logging concessionaires who had stripped the land of trees for lumber.
“Over a hundred Laua-ans in every hectare of land,” Pa estimates. “Trunks as big as drums," he says, "Maybe, even bigger. So tall, you have to cut them down many times to make them easier to handle.”
I find it hard to grasp the tragedy that had befallen the forest.
Afterwards, when the land was stripped bare, settlers like my Pa began buying parcels after parcels of land from the Bagobos, and planted them with crops. This is ironic because the Bagobos, whose ancestral land covers much of the Mt. Apo areas that stretch from what is known today as Davao city's Toril district down to the boundaries of North Cotabato, never used to believe in that foreign concept called land ownership.
“They’d sell the land, then, move deeper into the forest,” says my Pa, who thought that the sale of the land was as real as the buy and sell of goods in the market. He bought one parcel from Ayok, Bagobo. He bought another parcel from another Bagobo named Bansalan, and so on.
Again, I was too stunned to say a word, as I try to grasp the complexity of what happened: the betrayal, even the sell-out, of some members of the tribe of their own ancestral beliefs just to extract a measly sum from the equally unsuspecting (albeit ignorant) settlers.
For according to the Bagobo’s worldview, the land is not for sale.
For a Bagobo wise man, it actually sounds stupid and hilarious for a man to claim ownership of a piece of land.
“How could you claim to own the land?” I remember an old Matigsalug Datu named Salumay, explain to me the worldview shared by most indigenous tribes in Mindanao.
"Long after you die, the land remains," said Datu Salumay, “So, how can you be in a position to own something that outlasts you for over a hundred years?”
He used to live in Davao’s Marilog district before he passed away a few years back. Now, I wonder if there are still enough Bagobos who still think like Datu Salumay.
For the coming in of settlers from the Visayas and Luzon had saturated the population of the Moros and the indigenous peoples of Mindanao and had brought about the dying of a totally different culture. Later, wholesale destruction of dipterocarp forests after the World War 2, coincided with the huge demand for lumber exports to Japan and other markets. At the time, the Parity Rights agreement between my country and the United States, had accorded equal rights to Americans and Filipinos in the exploitation of the Philippine forests and other natural resources.
Pa, who arrived in Upper B'la about a decade after the signing of the Parity Rights, gives me a vivid picture of how it was to live in the time of the logging.
“There were no chainsaws, then,” he says, as if to stress a point. “People used axe and the curtador.”
He leads me out of our house in B’la to show me what the curtador (cutter) looks like. As I stand there, trying to reconstruct the devastating event, I can feel my hair bristle, as I watch him draw out the instrument, bequeathed to him by the former cutters, that had once ravaged whole forests.
All that I wanted that morning was a pleasant conversation with my Pa. But I ended up hearing about the wholesale destruction of the land teeming with Guihos, Apitongs, Narras, Dao, Tugas, and other trees, the likes of which, I may not see anymore.