That Old Letter

I could no longer find that goddamned letter. No matter how I tried or cried, I could no longer find it. The last time I saw it, I was either in that state university where I first saw you strumming the guitar, walking in from the rain, water droplets in your hair; or, maybe, I was home in B'la, and that letter was in a box. I said, the letter could never get lost here, the box was my only possession and I hid it from Mother, and since there was no place in the house that Mother could not see, I was secretly hoping that Mother would not open it. She should not because it was mine. The box contained the only things a girl could possess in the world, some notebooks and foolish writings, memorabilias from the barricade line and being such a small, humble, unassuming box, it was very easy to rummage, no letter could ever get lost there. So, I placed the letter in one of the pages of my old notebook, thinking I would go over it again and again, I will never get tired of reading it, especially when I was alone and Mother was not looking, and Nani, my cordon sanitaire, was not around, tucked away conveniently from my life. I said, I got to read that letter. I got to savor the feeling of being adored by those amazing pair of eyes and feel the blood tingling in my veins. It was not everyday that I felt my blood tingle. But I was still young and thin and lean and innocent and in love for the first time and too naive to know that the letter, being made of paper, could also get lost in a corner or get blown away by the wind as I was whisked away from there to places I've never been to; far away, very far away from you.

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.

Aunt's Fantastic Tale

EXCERPT FROM A JOURNAL. November 7, 2007. Auntie Cora—Corazon Ignacio Lunas—arrived in this part of Mindanao I call B’la from Piddig (pronounced hard as Piddig), Ilocos Norte; a place about as far from Laoag city in Luzon as Bansalan is from Davao city here in Mindanao. (My Aunt wavered in her estimates here, quickly adding, as if to correct herself, “Maybe not Bansalan and Davao city, Day, but Bansalan and Santa Cruz town of Davao del Sur,” she said.) She was still five years old when she arrived in B’la after the war. Everything was still a forest. She went to school in Grade One, in the first public school set up in B’la among the settlers. The neighbors were just a kilometre away, she recalled. Her classmates were already big, she said, “They were already bayongbayong,” she smiled, referring to boys approaching manhood, “and ulitawo (young men).” When she reached Grade Three, she returned to Ilocos Norte and came back here at 22, to teach elementary school. Sometime in between, her father opened a kaingin in what is now known as Tagum city in Davao del Norte, the first settler to do so. Unfortunately, he was killed by a fallen tree, so, he was deprived of the fruits of his labor, my Aunt said. The images she painted to me about B’la at that time bordered on the fantastic: Vegetables like squash, ampalaya and alugbati, just growing by the roadsides, with nobody planting them. “They just grew wild abundantly in the forest,” my Aunt said. Everywhere in this part was still a forest, she said. Her Uncle Onor would set up a trap for deers and baboy ramo and when they heard an animal scream, they knew they had caught something. “What if they caught a man?” I asked, alarmed. My Aunt is an Ilocana. She and Ma, who came from Argao, Cebu, are not in any way related except that they spent their whole lives teaching children in B’la (the mythical place where I grew up) and married the cousins from Mambusao, Capiz (my father and my uncle). My Aunt never had the chance to go back to Ilocos Norte since she married and had children (that’s how a place like B’la could tie someone down), so, when my Aunt had a chance for a brief visit up north in 2000, she was already having trouble with the language. She told me she felt she had lost her Ilocano tongue. Almost. “I had to think first and construct my sentences before speaking,” my Aunt said. “The words no longer come out automatically to me like they used to.” She said that because there are different variations of Ilocanos spoken in the north, there are already some words she could no longer understand.

One living artifact in the village of B'la

Near the site of the Fallen Lauaan

I need to run to the forest, if the forest is still there.

I just came from a forest area of Upper B'la, where I took a picture of the lauan fell by a neighbor--no, he's not necessarily a neighbor, but he lives somewhere in the area--in a land that Pa has come to consider his home. I took pictures of the dead lauan and caught a whiff of bad energy coming from the greed and pride of men. Maybe, it will take some other time for me to write about the whole thing.

Sunset in B'la

B'la is a place where you grow up in order to escape. But once you've done your escaping, you long to go back to it over and over again until the longing for eternal return threatens to break your spirit. This was what I was telling Pa as I rummaged through the dusty remains of old books and letters, one day I arrived home in B'la.
B’la came from the word B’laans, who owned the place before the settlers arrived, I heard myself saying. B’laans, the indigenous peoples in Mindanao, who were already here before the Visayan settlers came in droves. The Visayans, whose tongue had trouble pronouncing B’la, turned it into Bala, loosening it and unwittingly losing something beautiful and important. "That's not true," Pa protested, "That's a lie!" he said, "This whole place was owned by the Bagobos, there were no B'laans here!" His voice was shaking, he had trouble breathing. After all, it was Pa who beat the rest of the settlers by arriving here when the whole place was still a lauaan forest. But I love the name B'la, and I want to create a myth; and B'la and the B'laans fit in well together in the world I want to create. "Calm down, Pa," I said, "Calm down, calm down. Let's listen to a story."

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.

Now, Back to Work!

B'la is a fictional place that doesn't exist only in the imagination. It exists in the minds of people who once lived or have always been living there even if they're no longer there physically.

Family Album (excerpt of a life)

(My life as Germelina Lacorte is still a work-in-progress. This is an excerpt.)

THIS IS a snapshot of our house, before the old porch was torn down. It was probably taken in the 1980s, in one of the hottest, driest summers of the El Nino, so, all you see here is the stark wooden structure standing against the bleak dried up landscape of B’la, one of those little known villages in the surrounding towns of Mt. Apo.
All the leaves of the trees are gone. Even the bermuda grass in the front yard had browned and wilted.
Ma must have taken this with the Kodak 110 Instamatic camera that Eve was prodding her to buy at that time. A camera is supposed to capture beauty. Here, it captured the color of dust (gray and hazy) and the dried up stems of the gumamelas (brown). Even before time has turned them into sepia. Ma had tucked it for years among her files of old letters.
If we had known, then, that Ma was taking this picture, we would have stopped her at that time. Imagine, the house taken in the midst of a drought! Without even a single leaf to hide the truth. It was unthinkable. We barely reached our teens then. The truth, for us, was just too ugly to bear : a blurry image of a wooden house tilting in the uneven landscape. It was a one-bedroom house, perched high up on wooden pillars, with a porch and staircase facing east, and turns inward to a very small living room that leads to an even smaller dining room and a much smaller dirty kitchen and a bangkera to the south. The porch windows—which had long rectangular boxes holding potted plants—had wooden grills of geometric designs.
The living room—had a couple of wooden jalousie windows facing east---opens to the small bedroom to the west, where we used to peer out at the setting sun with fear in our hearts. Small kerosene lamps light our nights. We slept on wooden lauaan floor and wake up to the harsh sun, dappling the floor near the porch with geometric shapes, and the living room and the bangkera, with stripes.
The dining room opens to a pantawan facing west, where a huge rotting wooden table stood nearby a rickety wooden ladder that led to our muddy backyard. On top of this rickety structure, precariously stood a huge water tank, where once upon a time, a cat had drowned. I used to be afraid that this water tank might fall and spill its contents down the termite-ridden ladder, in a deluge. Nothing of the sort happened and yet, the fear and apprehension I used to suffer in the good old days in that house, stayed with me until now...