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Pre-Colonial Seaport - JBulaong 2021
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Pre-colonial Balangay Boat - oil on canvas 24" x 32" by JBulaong 2016
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Early Filipinos were a people of the sea, living in coastal villages or near rivers. Boats were linked to many aspects of Filipino life: fishing, trade, warfare, piracy (trade-raiding for goods and slaves), travel, communication, and dwelling.
The Balanghai or Balangay or Butuan Boat is a plank boat adjoined by a carved-out plank edged through pins and dowels. It was first mentioned in the 16th Century in the Chronicles of Pigafetta, and is known as the oldest Pre-Hispanic watercraft found in the Philippines.
the Balangay is only found in the Philippines where a flotilla of such prehistoric wooden boat exists throughout the world. Nine specimens were discovered in 1976 in Butuan City, Agusan Del Norte, Mindanao and 3 of which have been excavated. Examination and extensive investigation reveals that the extant boats found in the excavation site date back to 320, 990 and 1250 AD.
The finely built boat, made without the use of blueprints but was taught from one generation to another, uses a technique still used by boat makers of Sibutu Island. Made 15 meters long and 3 to 4 meters wide, the Balangay is propelled by sail of buri or nipa fiber or padding and is large enough to hold 60 to 90 people. With the Balangays size, it was used for cargo and raiding purposes, giving proof that Butuan played a central role in trade.
平板船與日出
Balangays (Native Canoes of Tao People)
2014.05.18 蘭嶼,台東縣, 中華民國(Taipei, Rep. of China) © copyright by May Lee 廖藹淳
Butuan city at the mouth of Agusan river is famous for excavated Balangays (or Barangays) - large outrigger boats used for migration around 4th century AD. There is a small museum of Balangays in the city.
Barangay means "community" in Filipino languages, and the word derives from the outrigger boats.
Balangay Spaceport
Installation is made using bamboo, plastic discards and other found objects.
at the Powerhouse
Thousands of years ago, the ancestors of the Filipino people, the Austronesian speaking people traveled from the Asian mainland by land bridges across the continental shelf to the South East Asian archipelago. They then sailed onward to as far East as Polynesia, and as far West as Madagascar, aboard the ancient vessel: the Balangay- (official website of the voyage of the balangay )
A balangay is a plank boat adjoined by carved-out planks edged through pins or dowels. the above boats are replicas of the ancient vessel. it has gone around the Philippines and will sail around southeast asia this year. they will attempt to cross the indian ocean to madascar on 2011 using crude methods of navigation- the position of stars,sun,cloud formations, wave patterns, and bird migrations.
OUR LADY OF GUADALUPE IN SUGBU
Rajah Tupas and Tetlaquatlaxopeuh
An Expeditionary Image. So we go to the question of whether a relationship can be established between the events at TEPEYÁC and TULPETLAC and the expedition of Legazpi and the Augustinian, de Urdaneta? If the Image of Guadalupe was installed on the flagship of the Christian Fleet during the Battle of Lepanto, did Legazpi and Urdaneta on their voyage to evangelize the Orient bring with them a pennant bearing the image of our Lady at Tepeyac to the Islas Felipinas?
The answer is Yes.
In the first edition of this book published in 1995 under the title “The Virgin of Mexico and the Philippines" the author reported that there was no such record. During the voyages of the galleons plying the Manila-Acapulco route, no mention is made of a devotion to the Guadalupana. Instead we have Virgin statues ‘tallado a mano‘ made at the start in the shops of Acapulco, such as is the popular Nuestra Señora de Paz y Buen Viaje of Antipolo, but it is not the Lady of Guadalupe. Or the Nuestra Señora de Guia of La Ermita. Much later the woodcarvers of Manila, Pampanga and Paete would take over the floourishing trade.
Thanks to a pilgrimage to the Shrine of Mexico in 1995, the negative conclusion tentatively arrived at in the First Edition gave way to a positive finding. In an article quoting D. Antonio Pompa y Pompa, the eminent Guadalupe historian, P. Lauro Lopez Beltrán recounts to us the historical antecedents of the advent of Christianity in the Islands, and the intervention of our Lady of Mexico that led to our giving a listening ear to the Spanish missionaries. (For the distinct flavor of the Spanish account, go to Appendix 22:Rajah Tupas and Tequatlaxopeuh: citing Patronatos Guadalupanos, Tomo VI. Obras Guadalupanas de Lauro Lopez Beltrán. Editorial Tradición, Mexico. 1982. pp. 86-94).
Sources. The provenance of this account of the Blessed Mother’s intervention in bringing the Faith to the Philippine islands is taken from two sources: a Document called “Balangay sa Guadalupe” and a Manuscript last seen in the Augustinian archives in Manila according to this tip from the Mexican historian and anthropologist, Dra. Ana Rita Valero de Garcia-Lazcurain:
“. . .segun el relato de D. Antonio Pompa y Pompa: fray Andres de Urdaneta y el capitan Miguel Lopez de Legaspi llevaron una Virgen de Guadalupe a las islas de los Ladrones y de las Filipinas. El dato esta tomado de “Balangay sa Guadalupe” y de un manuscrito encontrado en el Archivo Agustiniano de Manila. Bibliografia al respecto: Urdaneta y la Conquista de Filipinas: Estudio histórico, San Sebastian, 1907: “Relacion del viaje del comendador Loaysa y cartas al rey Felipe II con descripciones de los puertos de Acapulco y Navidad,” de fray Andres de Urdaneta en: Fermin de Uncilla y Arroitajauregui, O.A.; Monje y Marino. La vida y los tiempos de Fray Andres de Urdaneta: Mariano Cuevas S.J., Mexico, 1943; The Manila Galleon: W. L. Schurz, New York, 1059, 2a edicion; Urdaneta y el Tornaviaje: Enrique Cardenas de la Peña, Mexico, 1965” (Una carta al autor fechada 1997 de la Dra. Ana Rita V. de Garcia-Lazcurain, historiador y antropologo)
The Album del IV Centenario Guadalupano, obra publicada por la Insigne y Nacional Basilica de Santa Maria de Guadalupe, Mexico, 1938 published in commemoration of the 4th centenary of the Apparitions has this on its pages 87 and 89:
“Muchos religiosos, gobernantes, marinos o soldados que habian residido en mexico al ser llevados a otras tierras se convertian en propagandores del culto a la Virgen del Tepeyac: y es asi como fray Andres de Urdaneta y el capitan Miguel Lopez de Legazpi, al conquistar las islas de los Ladrones y Filipinas en 1565, llevaron una Virgen de Guadalupe. (“Balangay sa Guadalupe” y MS. Arch. Agustiniano de Manila). citado en (Album del IV Centenario Guadalupano, obra publicada por la Insigne y Nacional Basilica de Santa Maria de Guadalupe, Mexico, 1938, p. 87
“Ahora recordamos que muchos años antes, don Rodrigo de Vivero, pariente de don Luis de Velasco, segundo Virrey de Mexico, cuando fue enviado como Capital General de Filipinas, impulsó el culto guadalupano iniciado por Urdaneta y Lopez de Legazpi.” (citado en (Album del IV Centenario Guadalupano, obra publicada por la Insigne y Nacional Basilica de Santa Maria de Guadalupe, Mexico, 1938, p. 89)
This rare narration is echoed by by Herbert F. Leies, S.M. in his book “Mother for a New World.” (Our Lady of Guadalupe: St. Mary’s University, San Antonio, Texas. The Newman Press, Westminster, Maryland, 1954)
Search. Diligent search for our primary source, the “Balangay sa Guadalupe” and the Agustinian manuscript mentioned above has been largely negative.
The absence from Manila of these archives may be explained by two occurrences: 1. A decision was made in the 1930s by the Padres Agostinos in anticipation of concerns of a brewing Pacific war to make two copies of every document in the archives. This was done; 2. All the archives including the two copies were removed to Villadolid, Spain just before the Japanese invaasion of World War II. (Fray Francis Musni, OSA)
On the other hand, the renowned Padre Isacio Rodriguez, OSA, opines that Don Antonio Pompa, who reports this manuscript in his seminal 1938 Album del IV Centenario Guadalupano, may have been mistaken, or at worse, mislead. This is conjecture. Don Antonio was a consummate archivist himself, and of things Guadalupe, we must take his word that these documents were in Manila before the second world war. A perusal of the “Album of the 4th Centenary of Guadalupe,” published by the renowned National Basilica of Holy Mary of Guadalupe, Mexico, 1938, has this:
La conclusion de este Album trae la necesidad de dar a conocer que la fuerza historica del mismo, se apoyo en la documentacion referida en sus diferentes paginas. Nada hay de lo asentado en el, que historicamente no este apoyado en documento que haga fe el criterio historico. Nada hay de lo publicado, que pueda tenerse por apócrifo.
Translation: In conclusion this Album bases its historical justification on records referenced in its many pages. Every statement is supported by documentation that satisfy historical criteria. There is nothing published that may be viewed as aprophycal.
Han sido fuentes de ilustracion, los archivos, General y Publico de la Nacion, el de la Basilica de Santa Maria de Guadalupe, el de la Secretaria de Relaciones Exteriores y del ex Ayuntamiento, en la ciudad de Mexico; ilustran estas paginas, documentos del Archivo General de Indias, en Sevilla, de la Universidad de Upsala, en Suecia, de la coleccion Goupil, de Paris; de la Universidad John Carter Brown, en Providence, Rhode Island; de la Biblioteca Publica de New York; del Archivo Historico de Madrid; del Archivo del Ayuntamiento de Guatemala; del Archivo de los RR. PP. Agustinos de Manila, I. F.; y de los archivos de la Compañia de Jesus en Roma y Bolonia; en este ultimo se encuentra el informe que en 1601 le enviaron al R. P. Claudio Aquaviva, General de la Compañia de Jesus, referente a ser venerada en Manila, I.F., la imagen de Nuestra Señora de Guadalupe de Mexico.
Translation: The sources for the illustrations and the documentation in the Album are listed below, among which may be noted the Archivo General de Indias in Sevilla, Spain; the Public Library of New York, the Archivo Historico de Madrid, the Archivo de los RR. PP. Agustinos de Manila, Islas Filipinas; the archives of the Society of Jesus in Rome and Bolognia; and in this last reference was found the information sent to the Rev. F. Claudio Aquaviva, then Father General of the Society, that in 1601 the image of Nuestra Señora de Guadalupe de Mexico was being venerated in Manila, I.F. (APPENDIX 24: Sources - Fuentes de Ilustración y de Información del Album del IV Centenario Guadalupano)
Military narratives. It appears that the history of the Spanish colonies is drawn up by military historians and therefore all take the form of a conquest. The predominance of the military point of view seems to be the common denominator in all these narratives of Spanish hegemony. Not to minimize or gainsay the importance of a combat force but in almost every account the story is to demonstrate the superiority of Spanish arms as the carrier of the conquest of the New World. The initial missionary aspect of Spanish entry into a new country has mainly been a footnote, if at all, to the supremacy of Spanish arms. The few instances of native success are put down as treachery or satanic cultism necessitating the use of violence to extinguish the local leadership structure and the extirpation of its concomitant culture. This is true also of the treatment by European colonizers of the original inhabitants of the north american continent.
See the widely differing accounts depending on the point of view or the point of reference: John of Austria vs. Gian Andrea Doria, Urdaneta vs. Goiti in the Cebu of Rajah Tupas.
So back to the finding on Legazpi’s expeditionary pennant. When the Vth Expedition left Mexico for the conquest of the Philippine Islands in September 7, 1564, it carried the first image of Our Lady TEQUATLAXOPEUH on the flagship the San Pedro.
It was a full-size hand-painted replica of the image of Our Lady of Guadalupe located in what was then just a Hermitage on the Hill of Tepeyac in Mexico. The reproduction, as was the custom of those days, was touched to the original image.
Installed as the expeditionary pennant or flag on board the “San Pedro," flagship of Legazpi, it arrived in Sugbo (present-day Cebu) on a Friday, the 27th of April 1565. The name Sugbo means “to walk in the water,” a reference to those who had to leave their boats in the deep waters of the trench and wade across the shallows to reach dry land.
During the impasse between Rajah Tupas, King of Sugbo, and the Spaniard Legazpi, the Image played a key role in bringing the Cebuano king to listen to the Agustinian missionaries.
Encounter at Togoan Hill. The historic meeting between Filipino and Our Lady TEQUATLAXOPEUH took place at the foot of the hill known as Togoan. According to the Spanish account, the forces of Rajah Tupas, the King of Cebu had been routed by superior Spanish arms and had fled to the forests of the Togoan.
This is typical put-down by invading troops confronting bellicose natives. Consider how the Spanish missionaries, no military men with overarching ambitions of hegemony, thought of the natives of the islands at that time:
“The Indians of this country are not simple or foolish, nor are they frightened by anything whatever. They can be dealt with only with the arquebus or by gifts of gold or silver. If they were like those of Nueva España, Peru. Tierra Templado, Tierra Fria, and in other places where the ships may enter, sound reasoning might have some effect. But these Indians first inquire if they must be Christians, pay money, forsake their wives, and other similar things. They kill the Spaniards so boldly...” (Francisco de Sande to Philip II. Relacion de las Condiciones hallados en las Islas Filipinas, 1527. op. cit. in The Colonization & Conquest of the Philippines by Spain, Vol. VIII, Filipiniana Book Guild)
A historical reconstruct. The Rajah was only 5 years old at the time Magellan came in 1521 to the court of his father in Sugbu. In an attempt to demonstrate Spanish superiority before his father who was having internal problems with the great datuk Lapulapu, Magellan and his crew came at dawn and burned down the homes of the people of Maktan in Lapu-Lapu’s village The people remembered this treachery and their satisfaction when Magellan met his death at the hands of Datuk Lapulapu who put them to flight.
And now they were at it again. Legazpi was apprehensive of their reception and fired his canons to display Spanish arms. This angered Rajah Tupas and determined his resolve to expel the Spaniards. He signalled his kinsfolk in the hinterlands, calling on the datus and panglimas in the other islands for thousands of reinforcements to come in force to repel once again these foreign invaders.
There was a standoff. Magellan’s miscalculation had put an end not only to conquistador ambitions, but to missionary efforts in the islands. Fearing that the new effort to bring Christ to the islands would again be dashed, Fray Andres de Urdaneta, decided to intervene between the two prideful men whose intransigence would derail the entry of the Faith into the Islas Felipinas - again. He removed the expedition’s pennant of Our Lady at Tepeyac from the prow of the San Pedro, and disembarked with his three Agustinian companions, and their interpreter. They crossed the shallows into the no-man’s land between the two forces holding aloft the banner of Our Lady. It was borne on a tall shaft upon which swung the upright cloth of the Lady of Mexico. It had been instrumental in the conversion of millions of Mexican Aztecs. Fray Andres was confident that She would do the same for the Sugboanon and rest of the peoples in the numerous islands.
The Rajah’s warriors informed Tupas of the approach of the black robed men. Recognizing the men in black as unarmed and peaceful, Rajah Tupas ordered them brought before him. The Spaniards in the lines to their rear feared an ambush. They saw a number of native warriors emerge from the covering forest, surround the friars, and escort into the hinterland. Legazpi thought he would rue the day he allowed the priest to out-talk him. But he owed him - he understood that Urdaneta never wanted to come to the Islands, but had been deceived by him upon orders of the King - now he wanted to do his own thing, and no one was going to stop him.
Fray Andres cast his eyes heavenwards, and walked with the group of belligerent Sugbuanos. When they were before the king, Rajah Tupas, who had never seen an image, asked who the beautiful Lady was. Fray Andres knew the moment had come. With the aid of the interpreter, he started to explain the apparition from heaven of the beautiful Lady to the natives of Mexico, how they abandoned their pagan religion, and joined Her and Her Son. He said that this Beloved Lady had made it known that She is the Mother of all peoples, the Spaniards, the Aztecs, the Sugbuanon, and all the races of the world.
He pressed home the point that She was his Mother, and Rajah Tupas’, too. That broke the ice -- and the wily King agreed to dialogue with the Spaniards -- and ordered the brewing counterattack to halt.
This was the real beginning not only of the church - but of the Philippines as a country (Fr David Clay, Columbian). This event firmly inserted Christianity into the Asian hemisphere.
The Interpreter Of Legazpi & Fray Andres. According to the historical record, the interpreter of Fray Andres during this encounter with the Sugboanon, was a Moluccan from the island of Mangola christened Geronimo Pacheco. He was brought to Spain via India by Pedro Pacheco, a crewmember of the Expedition of Ruy Lopez de Villolobos in 1542, and from there to Mexico. (Diccionario Biográfico Agustiniano, Privincia de Filipinas, por Isacio Rodriguez Rodriguez, OSA y Jesus Alvarez Fernandez, OSA, volumen primero (1565-1588), Estudio Agustiniano, Valladolid , 1992, p. 53)
The narrative of D. Antonio Pompa ends with the note that when Fray Andres departed for Manila (or returned to Mexico) he or Legazpi took the image with him, but left a statuette of the same image with the Rajah.
Indeed, it appears that in the mountains of Cebu there was a shrine to the Virgen Morena where an image of Her has been venerated since early Spanish times. The image was found in a cave, and a chapel was built for it in a nearby plateau. Generations of pilgrims have toiled up the mountain to pray before the Virgin. During the Philippine American war the shrine was destroyed and the image was tucked away in the Church of San Nicolás in Cebu City. The pilgrimages have moved there and She is honored on December 12 indicative of its connection with Our Lady at Tepeyac. Pilgrims still go up the hills to offer candles before the Cave of the Virgin (The Philippine Rites of Mary, A Votive Offering of Luz Mendoza Santos, Manila, 1982).
Interception at Togoan. As observed earlier there are strange coincidences indeed, but not for those who discern into the design of things. Take this occurrence at Togoan Hill in the island of Sugbo (present-day Cebu) in the year 1565.
In December 12, 1531 very early on the dawn of a Tuesday morning, Juandiego Cuauhtlatoatzin was to keep an appointment with the Blessed Virgin, his “NOTECUIYOÉ, CIHUAPILLÉ," at Tepeyac Hill. But he chose to lay it aside in favor of a secondary intention to bring succor to his dying uncle, more pressing in his estimation to get a priest to give the last rites and save his soul, than keeping his appointment with the Lady from Heaven.
In 1565 a nation across the seas from Tepeyac was likewise intent on a secondary motivation that would have drawn it away again from Her plan for that nation. She intercepted, stepped in so to speak, to dissuade Her sons from proceeding in their task of war, and from Her image held aloft by Her new messenger, She asks this nation ‘where are you going my sons’ and ‘ what is this that you are doing?’ 'do not worry I will take care of you, what else do you need?'
As reported above (Historical Context Of Apparitions - What They Say) one favorite explanation for the Tepeyac event was that the Blessed Mother came to prevent a war of extermination between the abusive conquistador Spaniards and the aroused Aztec nation.
And so it may likewise be said (in pro of a military explanation) that the reason for the intervention in the Philippines by the Blessed Mother was to avert a bloody finish to Spanish ambitions in the islands both secular or otherwise. For indeed the newy arrived forces of Legazpi were looked upon as no less a threat to the Sugboanos than those of the ill-fated Magellan expedition.
Her role in bringing her Castillian sons across the Pacific has been overlooked. It is high time we give her due importance. It was the right thing to do in pagan, even muslim Philippines. Psychologically the cross would have been shunned, but not the Mother.
4. Togoan Aftermath
Following the encounter at Togoan, the evangelization of the Philippine Islands was one of the most peaceful and rapid in the history of the missions. (see The Encounter, Fr. Jose Vicente Braganza SVD) Citing Edward G. Bourne, Fr. Clark quotes:
“In the light, then, of impartial history raised above racial prejudice and religious prepossessions, after a comparison of the early years of the Spanish conquest in America or with the first generation or two of the English settlements, the conversion and civilization of the Philippines in the forty years following Legazpi’s arrival must be pronounced an achievement without parallel in history.” (Bourne was not a Catholic. A Professor at Yale, he was an authority on Spanish colonization. (op. cit. Francis X. Clark S.J.: The Philippine Missions - The Story of the Apostolate in the Islands from King Philip of Spain to Pope Pius XII) (Historical Introduction, Blair & Robertson, vol. 1, p. 37)
Over the next 350 years, the Spaniards crushed 34 separate rebellions against their political rule, approximately one per decade. But the Faith spread.
It goes without saying that as far back as when these islands was known as the Lupa Sug by its seafaring inhabitants, Ma-Yi by the Chinese, later the Islas Felipinas (Islas Filipinas) by the Spaniards, the Philippine Islands by the Americans, and renamed the Republic of the Philippines, the first and the original devotion to Mary, the Blessed Mother of God, was Nuestra Señora TEQUATLAXOPEUH of Mexico, who came to Her pagan children and who in turn recognized and gave honor to Her singular beauty.
Spread of the Faith. Under the influence of Legazpi and the Augustinians, and later the Franciscans, the Jesuits, the Dominicans, and the Recollects who had the benefit of the Mexican experience in dealing with native peoples, the Catholic faith was readily accepted by the Bisayans, and subsequently by the Tagalogs and the rest of the races in the different islands. All this despite the presence, if not dominance, in the area of Muslim missionaries and the votaries of the Sultan of Sulu. In effect, through Spanish civil and ecclesiastical government, the spread of Islam was checked. Efforts of the imperial reign in Sulu to arrest the inward surge of european thought and institutions were fruitless. The so-called Moro Wars were nothing more than the legitimate defense of the Sulu heartland from alien trespassers, and the exaction of tribute, obedience and fealty from their far flung settlements. The phrase"no hay Moros en la costa" - The coast is clear, was the original all-clear call from the watch towers along the coasts. These had decided to turn their backs on the sultanate and cast their future with the newcomers. There is an exotic Philippine fruit which is used to depict a turn-coat - the BALIMBING which presents the same face whichever way you turn it.
But as a people the Muslim Taosug and Maranaon resisted the Spanish. The constant wars with the West, first the Spaniards, then the Americans, and lately the Republic whom they consider nothing more than surrogates of foreign powers, cost them in terms of development as a nation. As the Indian in the Americas, their socio-economics is at zero levels, and endlessly debate the hows and whys the Moro has become a stranger to the land they had nurtured for centuries (op. cit. "A Nation Under Endless Tyranny," 2nd Edition, By Salah Jubair) While the natives of the Visayas and Luzon succumbed to the propaganda of the Spaniards, the Muslim continued to defend their Bangsa, tau, iban, agama (nation, people, and religion) to this day. (op. cit. Cesar Adib Majul, “Muslims in the Philippines. ” ) It is a nation that cannot reconcile its past with its present and faces an uncertain future.
The historians now say that had the arrival of the Spaniards been delayed, all of the Islas Felipinas which were already effectively Muslim, would have been irretrievably lost to Islam. But as it turned out the same Spanish Nation that had reconquered altar and throne from the Muslims in the home country also effectively stopped its progress in the Far East. It is incredible that that Nation crossed two oceans to bring the Faith to the Islands. It would be interesting to surmise the turn of world history and the present balance of power if Mohamedanism had spread unchecked from the Philippines to China and then to Japan. (op cit. Edward Gaylor Bourne, Historical Introduction to the Philippine Islands, Blair and Robertson. Vol. I, pp 34-35; John Leddy Phelan, The Hispanization of the Philippines, p 8) It was, in the words of Fr. Braganza, “superb timing.”
Today there is a Shrine to Our Lady of Guadalupe in Togoan Hill. But when I visited it in 1995, indicative of the hispanization of the event, there was nothing at all among murals don its walls to connect it to Tepeyac. I hope they wake up to their history. And if I may make a suggestion, to correct what seemed to me inexcusable neglect, the apparition on the Tepeyac was her hint about how her Teocalli should be: precious stones, gold, silver, shimmering in light.
(Excerpted from “TEPEYAC - Our Lady of ‘Guadalupe’ revisited, Ramon A. Pedrosa, 2006)
III.
The ever expansive yet interconnected Sea and Love. A third picture for the series. Here a couple is holding hands as the lanterns pass them by.
Balangay themed lanterns at the University of the Philippines Lantern Parrade. December 2013.
Notice how the way the ships (the balangay) are carried produce a flowing movement that make it seem as if the ships are sailing through a vast sea. Notice, also, the fish attached by strings to the sides of the ships. This reinforces the flowing motion of the ships through the swimming-like motions of the fish. This also reinforces the ships' sailing through a vast sea.
From this, it's as if we are all in a vast sea headed towards a destination. And in this sea, we can also find Love no matter how vast it is; or rather, we are meant to find Love. (Ang Pagibig).
IV.
A more encapsulated shot to finish the series. Mga Isda sa Dagat's closing. :)
Balangay themed lanterns at the University of the Philippines Lantern Parrade. December 2013.
Notice how the way the ships (the balangay) are carried produce a flowing movement that make it seem as if the ships are sailing through a vast sea. Notice, also, the fish attached by strings to the sides of the ships. This reinforces the flowing motion of the ships through the swimming-like motions of the fish. This also reinforces the ships' sailing through a vast sea.
From this, it's as if we are all in a vast sea headed towards a destination. And in this sea, we can also find Love no matter how vast it is; or rather, we are meant to find Love. (Ang Pagibig).
The balangay was a pre-Hispanic wooden watercraft believe to be used by early Malay settlers. Barangay, the smallest unit of government in the Philippines, was derived from these boats.
The balangay boats were discovered in the late 1970s in Butuan City, Agusan del Norte by archaeologists from the National Museum. There were actually nine balangays recovered in the province. The first balangay, now preserved and displayed in a site museum in Libertad, Butuan City, was radiocarbon tested and was dated at A.D. 320.
National Museum - Balangay Shrine, Brgy. Libertad, Butuan City, Agusan del Norte, Philippines
Sinaunang malaking sasakyang-dagat ang balangáy na gamit sa paglalakbay at kalakalan. Ito rin ang mga sasakyang-dagat na nahukay sa Surigao noong dekada 70 at tinawag na “balanghai.” Tawag din ito sa isang pamayanang binubuo ng 30 hanggang 100 magkakalapit na pamilya na pinamumunuan ng isang datu. Malaki ang posibilidad na ang nabanggit na pagtawag sa pamayanan ay batay sa pangalan ng sasakyang-dagat.
Noong panahon ng Espanyol, isinulat itong barangay at walang makatiyak sa paraan ng bigkas. May haka ang ilang historyador na naging barangay ang anyo ng balangay dahil hindi mabigkas nang wasto ng mga dayuhan ang orihinal. Ngunit hindi nagbago ang bigkas (ba·ra·ngáy). Gayunman, popular ngayon ang bigkas na (ba·ran·gáy) mula sa pa-Ingles na pagtukoy na naging tawag sa lokal na pamahalaan sa kasalukuyan.
Nang sakupin ng mga Espanyol ang Filipinas, ang mga nayon at ili ay tinawag na báryo mula sa Espanyol na barrio. Sa panahon ni Pangulong Ferdinand E. Marcos, ipinahayag niya ang isang “lipunang barangay” upang bigyang halaga ang tungkulin ng pinakamaliit na yunit ng pamahalaan sa gawaing pambansa. Sinimulan niyang tawagin ang mga baryo na barangay sa bisà ng dekretong nilagdaan noong 21 Setyembre 1974. (VSA)
Maliit na sasakyang pantubig ang bangkâ. Karaniwan itong gawa sa kahoy at ginagamitan ng sagwan. Kung minsan, may nakakabit na kawayan sa magkabilâng gilid ng bangka upang balanse ang takbo nitó sa tubig. Tinatawag ang kawayang ito na kátig. Lundáy ang pinakamaliit na bangka, parang inukang kahoy, at isa lámang ang sakay. Maaari ding kabitan ang bangka ng láyag, isang malapad na telang nagpapausad sa bangka sa pamamagitan ng hangin. Biráy ang tawag sa maliit na bangkang may layag na ginagamit sa pangangalakal. Paráw ang higit na malaki at nagkakarga ng pasahero.
Sa Butuan nahukay ang pinakalumang malalaking bangka o balangáy sa buong Asia. Ginawa ito noong taóng 320 A.D. at ginamit bilang bangkang pangkalakal sa mga sinaunang kaharian ng India, Malaysia, at Tsina. Isa ring tanyag na sinaunang bangka ang karakoa, ang malaking sasakyangdagat na ginamit ng mga Filipino sa digmaan. Ayon kay Padre Combes, isang Espanyol na fraile at historyador, mas mabilis ang takbo ng karakoa kompara
sa malalaking barkong gamit ng mga Espanyol na tinatawag na galeón.
Sinasalamin ng itsura ng bangka at ng paggawa nitó ang paniniwala ng mga katutubong Filipino. May mga pamahiin tungkol sa dami ng kahoy na gamit o sa paraan ng pagkakabit nitó sa bangka. Marami ding mga ritwal ang tungkol sa bangka o pagsakay nitó. Halimbawa ang pagtatanong ng mga sinaunang Filipino sa kanilang mga anito kung ligtas ang pagpalaot o ang pagbalik sa dalampasigan. Pinaniniwalaan niláng nása kibáng o pagugoy ng bangka sa tubig ang sagot ng mga anito. Isa ring mahalagang ritwal ang pagtatapon mula sa balangay o bangka ng isang baul na punô ng damit ng yumao. Ginagawa ito kapag ang anak o kamag-anak ng yumao ay nagkasakit.
Bangka ang pangkalahatang tawag sa mga sasakyang pantubig. Sa Badjaw, bangka ang tawag sa mga sasakyang pantubig na hindi nila ginagamit na tirahan o lepa. Tinatawag din ang bangka na awáng sa Magindanaw, barángay sa Iloko, at baróto sa Bikol, Mëranaw, Sebwano, at Tagalog. Bantog ang makulay na layag ang vínta sa Zamboanga. May tsínarém at mas malaking paluwá ang mga Ivatan. (DRN) (ed VSA)
Bow detail of a traditional ocean-faring canoe, known as a balangay, crafted by the Tao people of Orchid Island (蘭嶼).
Taipei
Taiwan
台灣 台北
2010.08.02
© Alton Thompson 唐博敦
Ang Acta de Tejeros (ák·ta de te·hé·ros) ay isang kasulatang nilagdaan ni Andres Bonifacio upang mapawalang-bisà ang halalan ng mga opisyal ng bagong rebolusyonaryong gobyerno noong 22 Marso 1897 sa Kumbensiyong Tejeros sa San Francisco de Malabon, Cavite. Sa naturang kumbensiyon, nagkasundo ang mga dumalo na magtatag ng bagong pamahalaang mapanghimagsik at igalang ang magiging resulta ng halalan ng mga bagong pinunò. Nahalal sa eleksiyon sina Emilio Aguinaldo bilang Presidente; Mariano Trias bilang Bise Presidente; Artemio Ricarte bilang Kapitan Heneral; Emiliano Riego de Dios bilang Direktor ng Digma; at Andres Bonifacio bilang Direktor Panloob.
Ang totoo, ang Kumbensiyon sa Tejeros ay isang pagpupulong ng Magdiwang at Magdalo—dalawang balangay ng Katipunan na binuo noong Abril 1896 sa magkahiwalay na seremonyang pinasinayaan ni Bonifacio. Dahil sa patuloy na paglaki ng dalawang grupo, idineklara ang mga itong Sangunian Bayan—isang estado ng pagsasarili sa mga pook na saklaw—hanggang sa nagkaroon ng kani-kaniyang pamunuan. Sa Kapulungan ng Imus noong Disyembre 1896, sinimulan ang pag-uusap kung pananatilihin ang sistema ng Katipunan o kung bubuo ng rebolusyonaryong gobyerno. Nagkaroon ng debate dahil hati ang dalawang panig: gusto ng Magdiwang ang una, gusto ng Magdalo ang pangalawa. Sa hulí, naipasiyang si Bonifacio ay mamumunò ng isang Lupong Tagapagbatas.
Pagdating ng 22 Marso 1897, nagkaroon muli ng pagpupulong at ito na ang Kumbensiyong Tejeros, masasabing teritoryo ng Magdiwang. Layunin ng pulong na isaayos ng dalawang grupo ang pagpapalaya sa Cavite laban sa mga Espanyol. Ngunit nagulo ang kumbensiyon nang magsalita si Daniel Tirona at hinahadlang ang pagkahalal kay Bonifacio bilang direktor. Nagalit si Bonifacio at idineklarang walang-bisà ang kumbensiyon at halalan. Kinabukasan, 23 Marso, binuo at pinirmahan ni Bonifacio at ilang mga namumunò sa Magdiwang ang Acta de Tejeros na nagsasabing hindi lehitimo ang nangyaring eleksiyon dahil sa posibilidad ng dayaan. Kasabay nitong nangyari ang panunumpa sa posisyon nina Aguinaldo, Trias, at Riego de Dios sa isang kumbento sa Tanza. Si Artemio Ricarte naman ay sumunod sa kumbento matapos pumirma sa Acta. (CID) ed VSA
The outrigger canoe (Taiwanese: Monga; Filipino: bangka; Indonesian: Jukung; New Zealand Māori: waka ama; Cook Islands Maori: vaka; Hawaiian: waʻa; Tahitian and Samoan:vaʻa) is a type of canoe featuring one or more lateral support floats known as outriggers, which are fastened to one or both sides of the main hull. Smaller canoes often employ a single outrigger on the port side, while larger canoes may employ a single-outrigger, double-outrigger, or double-hull configuration (see also catamaran). The sailing canoes are an important part of the Polynesian heritage and are raced and sailed in Hawaii, Tahiti, Samoa and by the Māori of New Zealand. They are also very popular in Puerto Rico.
Unlike a single-hulled canoe, an outrigger or double-hull canoe generates stability as a result of the distance between its hulls rather than due to the shape of each individual hull. As such, the hulls of outrigger or double-hull canoes are typically longer, narrower and more hydrodynamically efficient than those of single-hull canoes. Compared to other types of canoes, outrigger canoes can be quite fast, yet are also capable of being paddled and sailed in rougher water. This paddling technique, however, differs greatly from kayaking or rowing. The paddle, or blade, used by the paddler is single sided, with either a straight or a double-bend shaft. Despite the single paddle, an experienced paddler will only paddle on one side, using a technique such as a J-stroke to maintain heading and stability.
The outrigger float is called the ama in many Polynesian and Micronesian languages. The spars connecting the ama to the main hull (or the two hulls in a double-hull canoe) are called ʻiako in Hawaiian and kiato in Māori (with similar words in other Polynesian languages); in Micronesian languages, the term aka is used.
HISTORY
Outrigger canoes were originally developed by the Austronesian-speaking peoples of the islands of Southeast Asia for sea travel. They were used to transport these peoples both eastward to Polynesia and New Zealand and westward across the Indian Ocean as far as Madagascar during the Austronesian migration period. While today they can be found in East Africa (e.g. the ungalawa of Tanzania), the Austronesian peoples (Filipino, Malay, Micronesian, Melanesian and Polynesian peoples) continue to be the primary users of the outrigger canoes.
Outrigger fishing canoes are also used among certain non-Austronesian groups, such as the Sinhala in Sri Lanka, where they are known as oruwa, as well as among some groups in the Andaman and Nicobar Islands. The ethnological significance of this spread has been studied by James Hornell.
When Magellan's ships first encountered the Chamorros of the Mariana Islands in 1521, Antonio Pigafetta recorded that the Chamorros' sailboats far surpassed Magellan's in speed and maneuverability.
The Polynesian Voyaging Society has two double-hull sailing canoes, Hokulea and Hawaiiloa, and sails them between various islands in the Pacific using traditional Polynesian navigation methods without instruments. The Hikianalia and Alingano Maisu are other extant double-hulled voyaging canoes.
The technology has persisted into the modern age. Outrigger canoes can be quite large fishing or transport vessels. In the Philippines, outrigger canoes (called bangka, parao or balanghai) are often fitted with petrol engines. The links between seafaring and outrigger canoes in the Philippines extend through to political life, in which the smallest political unit in the country is still called Barangay after the historical Balangay outrigger proas used in the original migrations of the first Austronesian peoples across the archipelago and beyond.
TYPES
A variety of boat types exist, including the OC1, OC2, OC3, OC4 and OC6 (with the respective number of paddlers using a single-hull outrigger canoe), and the DC12 or OC12 (with twelve paddlers using a double-hull outrigger canoe, two six-person canoes rigged together like a catamaran). Outriggers without a rudder are referred to as V1, V2, etc. (where V refers to vaʻa).
Single-hull outrigger canoes have an ama (outrigger float) connected to the main hull by spars called ʻiako (Hawaiian), ʻiato (Tahitian), or kiato (Māori). The ama, which is usually rigged on the left side, provides stability. The paddlers need to be careful to avoid leaning too far on the opposite side of the ama, as that may cause the canoe to capsize (huli or lumaʻi).
There are also outrigger sailing canoes ranging from smaller three or four-person canoes to large voyaging canoes. Sailing canoes may have one ama, two amas (one on each side, but only one side is normally in contact with the water), or a double-hull configuration (like a catamaran).
ROLES
In an outrigger canoe the paddlers sit in line, facing toward the bow of the canoe (i.e. forward, in the direction of travel, unlike rowing). The seats are numbered from 1 (closest to the bow) to the number of seats in the canoe, usually 6. The steerer (or steersman or steersperson) sits in the last seat of the canoe (seat 6 in the common OC6) and, as the name indicates, is primarily responsible for steering. The paddler sitting in seat 1 is called the stroke (or stroker) and is responsible for setting the pace of the paddle strokes. The stroker should have a high level of endurance to keep the rate (the number of strokes taken in a given amount of time) manageable for whatever the situation may be. The first two positions may also be involved in certain steering manoeuvers. This usually involves the draw stroke. During a tight turn the one seat might poke to make the canoe turn the opposite way. In the middle of the canoe (seats number 3 and 4) known as the powerhouse are the strong and powerful paddlers. Any of the 2 can be the 'caller' who directs when to switch over their blades, when to pick up or slow down the stroking pace, etc. Whoever is caller must have very good leadership skills and know how to think off the top of their head in any situation. Every position has an important role to play in the canoe.
In an OC1, the single paddler must also steer the canoe. Some OC1s have rudders operated by foot pedals, while OC1s without rudders must be steered by drawing and paddling as needed for steering purposes while paddling to move the canoe forward.
STEERSMAN
A good steersman is able to maintain the straight attitude of the canoe throughout the course of a race, and also keep the boat and the crew safe in rough sea conditions. S/he may also take advantage of water conditions to gain extra speed by surfing. The steersman uses a single bladed steering paddle which has a larger blade than a standard outrigger paddle, is built stronger, and has less or no bend in its shaft. S/he steers by the following methods:
- Poking: holding the paddle vertically against the side of the canoe, causing drag on that side to cause the canoe to turn that direction. (left to go left and right to go right)
- Drawing: paddling at a 45 to 90 degree angle to pull water under the canoe, causing the canoe to turn the opposite direction.
- Posting: holding the paddle in the water out to the side with the forward edge angled opposite to the desired turn direction, usually as a prelude to drawing.
- Paddling: by applying power on one side of the canoe, the steersman can influence to a small degree which way the canoe will turn. Paddling also increases the total power moving the canoe forward compared to the other steering methods. The steersman should try and paddle as much as possible so he or she doesn't slow down the canoe by contributing to the amount of weight in the canoe.
A steersman also skippers the canoe and instructs all other paddlers as necessary. As an outrigger canoe is a long narrow canoe with the steersman placed at the very end, the steersman must give instructions sufficiently loudly and clearly for the entire crew to hear. From a water safety perspective the steersman should also be amongst the most experienced crew members, and be knowledgeable with the waterways and weather conditions, relevant maritime rules and other safety considerations such as the use of personal floatation devices, rigging of the canoe, placement of paddlers in the various seating positions, and recovery from a huli by righting the canoe and bailing out the water. The steersman should also be able to keep the ama down during rough water.
PADDLERS
Paddlers use single bladed paddles, usually with single or double bent shafts. The paddling stroke is similar to that of most other racing canoe paddling strokes, involving primarily core and lat strength. Generally, each paddler paddles on the opposite side from the paddler in directly front (for example, in an OC6, paddlers in seats 1, 3, and 5 paddle on one side, while paddlers in seats 2 and 4 paddle on the other side). All paddlers switch sides simultaneously on a call from one who is the designated caller. The steerer may paddle either side or switch sides as needed for steering purposes. The steersman will also switch sides to keep the ama from popping up and capsizing the canoe.
Stronger paddlers are typically placed in the middle of the canoe, while paddlers with the most endurance tend to be placed at the front, as the lead paddler sets the pace for the crew. All other paddlers synchronize their strokes to the paddler in front of them (whom they can directly see).
In rough water, it is often desirable to have a paddler with steering skill in seat 5 (of an OC6), to allow for the steerer to have that paddler also take steering strokes if needed in some situations. In conditions when the boat is surfing, the stern of the canoe will be so far out of the water that seat 5 will have to keep the boat on course. A seat 5 paddler with steering skill can also assist in preventing a huli by staying on the ama side during a particularly rough stretch of water.
In water rough enough to splash into the canoe, paddlers also need to pay attention to the water level in the canoe, report the situation to the steerer, and bail out the water as necessary. Paddlers also need to know how to recover from a huli under the steerer's direction.
In a quick turn situation, paddlers at the front may also be instructed to une (poke steer, causes the canoe to turn the opposite direction) or kahi (post and draw steer, pulls the canoe to the side where this is done) to help bring the canoe around a turn quickly.
MODERN SPORT
Outrigger canoe racing has become a popular canoeing sport, with numerous clubs located around the world. Outrigger Canoe Racing is the State sport of Hawaii and an interscholastic high school sport. In Hawaii entire families participate in summer regattas with age groups from keiki (children as young as 6 with an adult steersperson) and age 12 through age 60+.
Major races in Hawaii include the Molokaʻi Hoe 69 km men's race from the island of Molokai to Oahu across the Kaiwi Channel, Na Wahine O Ke Kai (same race for women) and the Queen Liliʻuokalani Race held near Kona on the Island of Hawai.
Six-person outrigger canoes (or OC6) are among the most common used for sport use; single-person outrigger canoes (or OC1) are also very common. Two and four-person outrigger canoes are also sometimes used, and two six-person outrigger canoes are sometimes rigged together like a catamaran to form a twelve-person double canoe.
Modern OC6 hulls and amas are commonly made from glass-reinforced plastic. However, some canoes are made of more traditional materials. In Ancient Hawaii, canoes were carved from the trunks of very old koa trees. These canoes, although rare, are still very much in use today. The ʻiako are usually made of wood; the ʻiako-ama and ʻiako-hull connections are typically done with rope wrapped and tied in interlocking fashion to reduce the risk of the connection coming completely apart if the rope breaks.
Modern OC1 hulls and amas are commonly made from glass-reinforced plastic, carbon fiber reinforced plastic, and/or Kevlar to produce a strong but light canoe. OC1 are often made with rudders operated by foot pedals. More traditional designs do not have rudders. OC1 commonly use ʻiako made of aluminium, with a mechanism for quickly assembling and disassembling the canoe (snap buttons, large wing nuts, etc.).
RACING
The length of a race ranges from short sprints (e.g. 250–500 metres for the OC1 and the OC12, 500–2000 metres (usually includes turns) for the OC6) to longer events, including marathons (e.g. 42 kilometres). A number of races are raced over distances that far exceed 42 kilometres, including the Molokaʻi Hoe that crosses the Kaiwi Channel between the islands of Molokai and Oahu in Hawaii. However, long distance races of 20 to 30 kilometres are more common, with shorter 5 to 8 kilometre courses typically being offered to novice paddlers and those under 20 years of age.
Longer races involving the OC6 often involve paddler replacements, which involve exit and entry to the canoe directly from the water while the canoe is under way (this is called a water change). Typically, nine paddlers form a crew, with six paddling the OC6 and the other three resting, drinking, and/or eating on an escort boat. Replacement typically occurs at 20 to 30 minute intervals; the escort boat drops the relief paddlers into the water ahead of the OC6, which is steered toward them. The relief paddlers climb in on the ama side as those they are replacing roll out into the water on the opposite side. The escort boat then picks up the paddlers in the water so that they can rest, drink, and/or eat before they in turn relieve some of the paddlers in the OC6.
The longer races are typically conducted in the open ocean, e.g. between islands in the South Pacific. The Molokaʻi Hoe in Hawaii, The Hamilton Cup in Australia, The Vaka Eiva in Rarotonga (Cook Islands), The Motu2Motu in Aitutaki (Cook Islands) and the Catalina Channel crossing in California are four examples of races involving water changes.
Paddlers and crews are usually classified by gender and age. Gender classification is typically straightforward, with male, female, and coed classifications, with the latter being a crew with equal numbers of male and female paddlers (different rules may apply to nine person coed crews doing a race with paddler replacements). Age classifications typically include youth divisions like 19-and-under, 16-and-under, etc., master divisions with minimum ages typically starting at 35 or 40 years of age, and an open division which allows paddlers of any age. A novice division for paddlers with less than a specified number of years of race experience (usually one or two) may also exist in a given association.
In some races, a particular type of outrigger canoe, usually a more traditional design for the region, may be given its own racing classification. For example, races in Hawaii have a koa division, while southern California has a Bradley OC6 division and northern California OC1 sprint races have a traditional (no rudder) division.
There are several outrigger racing organizations in the United States. They include: East Coast Outrigger Racing Association (ECORA), Hawaiian Canoe Racing Association (HCRA), Northern California Outrigger Canoe Association (NCOCA), Southern California Outrigger Canoe Association (SCORA) and several more.
WIKIPEDIA
The outrigger canoe (Taiwanese: Monga; Filipino: bangka; Indonesian: Jukung; New Zealand Māori: waka ama; Cook Islands Maori: vaka; Hawaiian: waʻa; Tahitian and Samoan:vaʻa) is a type of canoe featuring one or more lateral support floats known as outriggers, which are fastened to one or both sides of the main hull. Smaller canoes often employ a single outrigger on the port side, while larger canoes may employ a single-outrigger, double-outrigger, or double-hull configuration (see also catamaran). The sailing canoes are an important part of the Polynesian heritage and are raced and sailed in Hawaii, Tahiti, Samoa and by the Māori of New Zealand. They are also very popular in Puerto Rico.
Unlike a single-hulled canoe, an outrigger or double-hull canoe generates stability as a result of the distance between its hulls rather than due to the shape of each individual hull. As such, the hulls of outrigger or double-hull canoes are typically longer, narrower and more hydrodynamically efficient than those of single-hull canoes. Compared to other types of canoes, outrigger canoes can be quite fast, yet are also capable of being paddled and sailed in rougher water. This paddling technique, however, differs greatly from kayaking or rowing. The paddle, or blade, used by the paddler is single sided, with either a straight or a double-bend shaft. Despite the single paddle, an experienced paddler will only paddle on one side, using a technique such as a J-stroke to maintain heading and stability.
The outrigger float is called the ama in many Polynesian and Micronesian languages. The spars connecting the ama to the main hull (or the two hulls in a double-hull canoe) are called ʻiako in Hawaiian and kiato in Māori (with similar words in other Polynesian languages); in Micronesian languages, the term aka is used.
HISTORY
Outrigger canoes were originally developed by the Austronesian-speaking peoples of the islands of Southeast Asia for sea travel. They were used to transport these peoples both eastward to Polynesia and New Zealand and westward across the Indian Ocean as far as Madagascar during the Austronesian migration period. While today they can be found in East Africa (e.g. the ungalawa of Tanzania), the Austronesian peoples (Filipino, Malay, Micronesian, Melanesian and Polynesian peoples) continue to be the primary users of the outrigger canoes.
Outrigger fishing canoes are also used among certain non-Austronesian groups, such as the Sinhala in Sri Lanka, where they are known as oruwa, as well as among some groups in the Andaman and Nicobar Islands. The ethnological significance of this spread has been studied by James Hornell.
When Magellan's ships first encountered the Chamorros of the Mariana Islands in 1521, Antonio Pigafetta recorded that the Chamorros' sailboats far surpassed Magellan's in speed and maneuverability.
The Polynesian Voyaging Society has two double-hull sailing canoes, Hokulea and Hawaiiloa, and sails them between various islands in the Pacific using traditional Polynesian navigation methods without instruments. The Hikianalia and Alingano Maisu are other extant double-hulled voyaging canoes.
The technology has persisted into the modern age. Outrigger canoes can be quite large fishing or transport vessels. In the Philippines, outrigger canoes (called bangka, parao or balanghai) are often fitted with petrol engines. The links between seafaring and outrigger canoes in the Philippines extend through to political life, in which the smallest political unit in the country is still called Barangay after the historical Balangay outrigger proas used in the original migrations of the first Austronesian peoples across the archipelago and beyond.
TYPES
A variety of boat types exist, including the OC1, OC2, OC3, OC4 and OC6 (with the respective number of paddlers using a single-hull outrigger canoe), and the DC12 or OC12 (with twelve paddlers using a double-hull outrigger canoe, two six-person canoes rigged together like a catamaran). Outriggers without a rudder are referred to as V1, V2, etc. (where V refers to vaʻa).
Single-hull outrigger canoes have an ama (outrigger float) connected to the main hull by spars called ʻiako (Hawaiian), ʻiato (Tahitian), or kiato (Māori). The ama, which is usually rigged on the left side, provides stability. The paddlers need to be careful to avoid leaning too far on the opposite side of the ama, as that may cause the canoe to capsize (huli or lumaʻi).
There are also outrigger sailing canoes ranging from smaller three or four-person canoes to large voyaging canoes. Sailing canoes may have one ama, two amas (one on each side, but only one side is normally in contact with the water), or a double-hull configuration (like a catamaran).
ROLES
In an outrigger canoe the paddlers sit in line, facing toward the bow of the canoe (i.e. forward, in the direction of travel, unlike rowing). The seats are numbered from 1 (closest to the bow) to the number of seats in the canoe, usually 6. The steerer (or steersman or steersperson) sits in the last seat of the canoe (seat 6 in the common OC6) and, as the name indicates, is primarily responsible for steering. The paddler sitting in seat 1 is called the stroke (or stroker) and is responsible for setting the pace of the paddle strokes. The stroker should have a high level of endurance to keep the rate (the number of strokes taken in a given amount of time) manageable for whatever the situation may be. The first two positions may also be involved in certain steering manoeuvers. This usually involves the draw stroke. During a tight turn the one seat might poke to make the canoe turn the opposite way. In the middle of the canoe (seats number 3 and 4) known as the powerhouse are the strong and powerful paddlers. Any of the 2 can be the 'caller' who directs when to switch over their blades, when to pick up or slow down the stroking pace, etc. Whoever is caller must have very good leadership skills and know how to think off the top of their head in any situation. Every position has an important role to play in the canoe.
In an OC1, the single paddler must also steer the canoe. Some OC1s have rudders operated by foot pedals, while OC1s without rudders must be steered by drawing and paddling as needed for steering purposes while paddling to move the canoe forward.
STEERSMAN
A good steersman is able to maintain the straight attitude of the canoe throughout the course of a race, and also keep the boat and the crew safe in rough sea conditions. S/he may also take advantage of water conditions to gain extra speed by surfing. The steersman uses a single bladed steering paddle which has a larger blade than a standard outrigger paddle, is built stronger, and has less or no bend in its shaft. S/he steers by the following methods:
- Poking: holding the paddle vertically against the side of the canoe, causing drag on that side to cause the canoe to turn that direction. (left to go left and right to go right)
- Drawing: paddling at a 45 to 90 degree angle to pull water under the canoe, causing the canoe to turn the opposite direction.
- Posting: holding the paddle in the water out to the side with the forward edge angled opposite to the desired turn direction, usually as a prelude to drawing.
- Paddling: by applying power on one side of the canoe, the steersman can influence to a small degree which way the canoe will turn. Paddling also increases the total power moving the canoe forward compared to the other steering methods. The steersman should try and paddle as much as possible so he or she doesn't slow down the canoe by contributing to the amount of weight in the canoe.
A steersman also skippers the canoe and instructs all other paddlers as necessary. As an outrigger canoe is a long narrow canoe with the steersman placed at the very end, the steersman must give instructions sufficiently loudly and clearly for the entire crew to hear. From a water safety perspective the steersman should also be amongst the most experienced crew members, and be knowledgeable with the waterways and weather conditions, relevant maritime rules and other safety considerations such as the use of personal floatation devices, rigging of the canoe, placement of paddlers in the various seating positions, and recovery from a huli by righting the canoe and bailing out the water. The steersman should also be able to keep the ama down during rough water.
PADDLERS
Paddlers use single bladed paddles, usually with single or double bent shafts. The paddling stroke is similar to that of most other racing canoe paddling strokes, involving primarily core and lat strength. Generally, each paddler paddles on the opposite side from the paddler in directly front (for example, in an OC6, paddlers in seats 1, 3, and 5 paddle on one side, while paddlers in seats 2 and 4 paddle on the other side). All paddlers switch sides simultaneously on a call from one who is the designated caller. The steerer may paddle either side or switch sides as needed for steering purposes. The steersman will also switch sides to keep the ama from popping up and capsizing the canoe.
Stronger paddlers are typically placed in the middle of the canoe, while paddlers with the most endurance tend to be placed at the front, as the lead paddler sets the pace for the crew. All other paddlers synchronize their strokes to the paddler in front of them (whom they can directly see).
In rough water, it is often desirable to have a paddler with steering skill in seat 5 (of an OC6), to allow for the steerer to have that paddler also take steering strokes if needed in some situations. In conditions when the boat is surfing, the stern of the canoe will be so far out of the water that seat 5 will have to keep the boat on course. A seat 5 paddler with steering skill can also assist in preventing a huli by staying on the ama side during a particularly rough stretch of water.
In water rough enough to splash into the canoe, paddlers also need to pay attention to the water level in the canoe, report the situation to the steerer, and bail out the water as necessary. Paddlers also need to know how to recover from a huli under the steerer's direction.
In a quick turn situation, paddlers at the front may also be instructed to une (poke steer, causes the canoe to turn the opposite direction) or kahi (post and draw steer, pulls the canoe to the side where this is done) to help bring the canoe around a turn quickly.
MODERN SPORT
Outrigger canoe racing has become a popular canoeing sport, with numerous clubs located around the world. Outrigger Canoe Racing is the State sport of Hawaii and an interscholastic high school sport. In Hawaii entire families participate in summer regattas with age groups from keiki (children as young as 6 with an adult steersperson) and age 12 through age 60+.
Major races in Hawaii include the Molokaʻi Hoe 69 km men's race from the island of Molokai to Oahu across the Kaiwi Channel, Na Wahine O Ke Kai (same race for women) and the Queen Liliʻuokalani Race held near Kona on the Island of Hawai.
Six-person outrigger canoes (or OC6) are among the most common used for sport use; single-person outrigger canoes (or OC1) are also very common. Two and four-person outrigger canoes are also sometimes used, and two six-person outrigger canoes are sometimes rigged together like a catamaran to form a twelve-person double canoe.
Modern OC6 hulls and amas are commonly made from glass-reinforced plastic. However, some canoes are made of more traditional materials. In Ancient Hawaii, canoes were carved from the trunks of very old koa trees. These canoes, although rare, are still very much in use today. The ʻiako are usually made of wood; the ʻiako-ama and ʻiako-hull connections are typically done with rope wrapped and tied in interlocking fashion to reduce the risk of the connection coming completely apart if the rope breaks.
Modern OC1 hulls and amas are commonly made from glass-reinforced plastic, carbon fiber reinforced plastic, and/or Kevlar to produce a strong but light canoe. OC1 are often made with rudders operated by foot pedals. More traditional designs do not have rudders. OC1 commonly use ʻiako made of aluminium, with a mechanism for quickly assembling and disassembling the canoe (snap buttons, large wing nuts, etc.).
RACING
The length of a race ranges from short sprints (e.g. 250–500 metres for the OC1 and the OC12, 500–2000 metres (usually includes turns) for the OC6) to longer events, including marathons (e.g. 42 kilometres). A number of races are raced over distances that far exceed 42 kilometres, including the Molokaʻi Hoe that crosses the Kaiwi Channel between the islands of Molokai and Oahu in Hawaii. However, long distance races of 20 to 30 kilometres are more common, with shorter 5 to 8 kilometre courses typically being offered to novice paddlers and those under 20 years of age.
Longer races involving the OC6 often involve paddler replacements, which involve exit and entry to the canoe directly from the water while the canoe is under way (this is called a water change). Typically, nine paddlers form a crew, with six paddling the OC6 and the other three resting, drinking, and/or eating on an escort boat. Replacement typically occurs at 20 to 30 minute intervals; the escort boat drops the relief paddlers into the water ahead of the OC6, which is steered toward them. The relief paddlers climb in on the ama side as those they are replacing roll out into the water on the opposite side. The escort boat then picks up the paddlers in the water so that they can rest, drink, and/or eat before they in turn relieve some of the paddlers in the OC6.
The longer races are typically conducted in the open ocean, e.g. between islands in the South Pacific. The Molokaʻi Hoe in Hawaii, The Hamilton Cup in Australia, The Vaka Eiva in Rarotonga (Cook Islands), The Motu2Motu in Aitutaki (Cook Islands) and the Catalina Channel crossing in California are four examples of races involving water changes.
Paddlers and crews are usually classified by gender and age. Gender classification is typically straightforward, with male, female, and coed classifications, with the latter being a crew with equal numbers of male and female paddlers (different rules may apply to nine person coed crews doing a race with paddler replacements). Age classifications typically include youth divisions like 19-and-under, 16-and-under, etc., master divisions with minimum ages typically starting at 35 or 40 years of age, and an open division which allows paddlers of any age. A novice division for paddlers with less than a specified number of years of race experience (usually one or two) may also exist in a given association.
In some races, a particular type of outrigger canoe, usually a more traditional design for the region, may be given its own racing classification. For example, races in Hawaii have a koa division, while southern California has a Bradley OC6 division and northern California OC1 sprint races have a traditional (no rudder) division.
There are several outrigger racing organizations in the United States. They include: East Coast Outrigger Racing Association (ECORA), Hawaiian Canoe Racing Association (HCRA), Northern California Outrigger Canoe Association (NCOCA), Southern California Outrigger Canoe Association (SCORA) and several more.
WIKIPEDIA
The Philippine Balangay Expedition team arrives at the Harbour Square, CCP Complex in Pasay City, Manila on 13 December 2010. The team onboard vessels Masawa Hong Butuan, Diwata ng Lahi and Sama Sama Tawi-Tawi has completed its Asian voyage that covered six countries and 12,600 kilometers. (Jerome Ascano/NPPA Images)
I.
Balangay themed lanterns at the University of the Philippines Lantern Parrade. December 2013.
Notice how the way the ships (the balangay) are carried produce a flowing movement that make it seem as if the ships are sailing through a vast sea. Notice, also, the fish attached by strings to the sides of the ships. This reinforces the flowing motion of the ships through the swimming-like motions of the fish. This also reinforces the ships' sailing through a vast sea.
From this, it's as if we are all in a vast sea headed towards a destination. And in this sea, we can also find Love no matter how vast it is; or rather, we are meant to find Love. (Ang Pagibig).
Katipúnan ang mas maikli at mas nakilalang pangalan ng samahang Kataas-taasan Kagalang-galangang Katipunan ng mga Anak ng Bayan. Isang lihim na samahan ito na itinatag nina Andres Bonifacio, Valentin Diaz, Teodoro Plata, Ladislao Diwa, Deodato Arellano, at iba pa sa isang bahay sa Kalye Azcarraga (ngayo’y C.M. Recto), Maynila. Nabuo ito noong Hulyo 7, 1892, mismong araw na ipinatapon si Dr. Jose Rizal sa Dapitan.
Kabilang sa mga layunin ng Katipunan ang, una, makamtan ng Filipinas ang kalayaan sa Espanya sa pamamagitan ng paghihimagsik; ikalawa, maipalagananap ang kagandaang-loob, kabutihang asal, katapatan, katapangan at ang paglaban sa bulag na pagsunod sa relihiyon; at, ikatlo, tulungan at ipagtanggol ang mahihirap at inaapi. Ang Katipunan ang natatanging samahan na nakapaglunsad ng isang organisado at malawakang paghihimagsik laban sa pamahalaang Espanyol.
Tatlong lupon ang namamahala sa Katipunan—ang Kataas-taasang Sanggunian na pinamumunuan ng Pangulo; ang Sangguniang Bayan at Balangay na kumakatawan sa mga lalawigan at bayang may presensiya ang samahan; at ang Sangguniang Hukuman na lumilitis sa mga kasaping naakusahang lumalabag sa mga patakaran ng Katipunan. Nang lumaki ang samahan kasunod ng paglalathala ng pahayagang Kalayaan, nagkaroon ng tatlong antas ng kasapi ang samahan: Bayani na siyang pinakamataas na antas, Kawal, at Katipon. Ang Katipon ay maaaring maging Kawal kapag nakapagdala siya ng bagong kasapi sa samahan; ang Kawal ay nagiging Bayani kapag nahalal sa pamunuan ng Katipunan. Bago maging kasapi, nagdadaan sa pagsubok ang isang tao at kapag nakapasa, kailangan niyang hiwain ang sariling bisig upang ipirma ang pangalan sa sariling dugo.
Nang madiskubre ang Katipunan ng mga Espanyol, sinasabing may mga kasapi itong 30,000 hanggang 100,000 sa Maynila at mga karatig lalawigan. Mga balangay ng Katipunan ang nagsimula ng Himagsikang 1896 na kumalat mula sa Maynila hanggang hilaga at timog ng Luzon at hanggang Kabisayaan at Mindanao. (MBL) (ed GSZ)
Ang dátu ang pinunò ng isang balangay na binubuo ng 50 o higit pang tagasunod. Siyá din ang pangalawa sa sultan sa pagkapinunò. Ginagamit ang titulong ito sa sinaunang lipunan ng Filipinas.
Sa lipunang Bisaya tulad ng Panay, Cebu, at Leyte, ang datu o raha ang nása pinakamataas na antas ng nasasakop na lipunan. Ang mga datu ay nirerespeto, sinusunod, at tinutulungan ng mga timawa at oripun o alipin. Upang mapanatili ang kadalisayan ng angkan, ang mga datu ay nag-aasawa ng mga anak ng datu mula sa ibang barangay. Tinatawag na “Potli nga Datu” o “Lubus nga Datu” ang datu na puro ang lahi hábang “Uray” naman ang babaeng mula sa dakilang angkan. Naging mahalaga ang mga datu sa pananakop ng mga Espanyol sa Filipinas at gayundin, sa paghadlang sa kanila. Sa simula pa lámang, nakipagkaibigan si Raha Kulambo kay Ferdinand Magellan; nakipagkaibigan din si Raha Humabon kay Magellan at pumayag siyáng binyagan bilang Kristiyano; nakipagsandugo si Sikatuna kay Miguel Lopez de Legaspi; ngunit pinatay naman ni Lapu-Lapu, na isang datu, si Magellan.
Sa lipunang Muslim, itinatalaga ng Koran ang Sultan bilang pinakamataas na antas sa lipunan at sinusundan ng mga datu. Sa pamamagitan ng Agamat at Maratabat, pinananatili ng datu ang kaayusan sa nasasakupan at gayundin, ang relasyon ng nasasakupan sa ibang komunidad. Naging mahalaga ang mga datu sa pagpigil sa puwersang Espanyol na sakupin at gawing Kristiyano ang Mindanao. Hanggang ngayon, mahalaga pa rin ang mga datu sa pangangasiwa at pamamahala ng lipunang Muslim at Lumad. Patuloy ang mga datu ng pangkating Lumad sa pagtatanggol sa kanilang lupain at kagubatan laban sa mga ilegal na mangangahoy at mangangaso; tumutulong sa mga rebelde o naging rebelde naman ang ilan sa pagtatanggol ng kanilang lahi at lupain. (KLL)
Sunset over balangay or bangka-double outrigger tourist boats of the nearby diving-snorkeling resorts stranded on the sand of Punta Ballo beach. Sipalay-Negros Occidental-Western Visayas-Philippines.
Balanghai is the first wooden watercraft ever excavated in Southeast Asia. Also known as the Butuan boat, this artifact is evidence of early Filipino craftsmanship and their seamanship skills during pre-colonial times.
(1873-10 Mayo 1897)
Isang masugid na lider ng Katipunan, si Procopio Bonifacio (Pro·kóp·yo Bo·ni·fás·yo) ay pangalawa sa mga nakababatàng kapatid ni Andres Bonifacio at isinilang noong 1873 sa Tundo, Maynila. Sumunod siyá kay Ciriaco at sinundan nina Espiridiona, Troadio, at Maxima. Kasáma siyá ng Supremo hanggang sa paslangin silá noong 10 Mayo 1897.
Dahil maagang naulila, batà pa’y tumulong na si Procopio sa paghahanapbuhay. Gumawa at nagbenta muna siyá ng abaniko’t baston na pinagkakitahan ng pamilya. Pagkuwan, humanap siyá ng ibang trabaho hanggang maging factor sa estasyon ng Tutuban. Nagtrabaho din ditong konduktor ng tren si Ciriaco, at sinasabing bunga ito ng koneksiyon ni Andres.
Bagaman tila nakaagapay lámang sa kaniyang kuya, malaki ang naging tungkulin ni Procopio sa Katipunan. Naglingkod siyáng pinunò ng “Tanglaw,” isa sa dalawang una’t susing balangay ng Katipunan sa Tundo. (Ang ikalawa, ang “Dimasalang,” ay nása pamumunò ni Restituto Javier.) Noong 1895 at hábang nakasakay sa barko patungong Maynila ay nakasakay niya sina Candido Iban at Francisco del Castillo—dalawang maninisid mulang Aklan, kagagáling noon sa Australia, at nagwagi sa lotto—at nakumbinse niya ang dalawa na iambag ang bahagi ng napanalunan para ibili ng imprenta ng Katipunan. Kasáma siyá ni Andres, Emilio Jacinto, at Candido Tirona sa lihim na paglilibot ng Cavite at nakapag-organisa ng mga balangay sa Imus, Noveleta, at Kawit. Kasáma din siyá ni Andres at ibang lider ng Katipunan sa pagtakas mulang Maynila noong 19 Agosto 1896 para magtipon sa Balintawak, saksi sa pagtatatag ng pamahalaang pandigma ng Katipunan noong 24 Agosto, at pagpapahayag ng Himagsikang 1896.
Nakaagapay din siyá kay Andres, kasáma si Ciriaco at ibang Katipunero, nang magtungo sa Cavite noong Disyembre 1896 para mamagitan sa hidwaan ng mga Magdiwang at mga Magdalo. Nasugatan siyá sa ilong nang kulatahin ng kampon ni Agapito Bonzon noong 28 Abril 1897 at dakpin si Andres. Nilitis siyá at isinakdal na kakutsaba sa pagtataksil ni Andres, at unang pinatay nang bitayin ang Supremo noong 10 Mayo 1897 sa Bundok Buntis. (GVS)
North Bays Bay, Philippines-October 15, 2016: Filipino fishermen use to go fishing in their bangka boats offshore the bay-then to sell their catch to the tourists visiting the Manjuyod White Sand Bar.
Bay between the bamboo and wooden planks footbridge with railings of tree logs going toLatasan and Tinagong Dagat islands and the mainland. Sipalay-Negros Occidental-Western Visayas-Philippines.
Liwaliw
July 17 · Edited ·
Modern Balangays - The Balangays (or Balanghai) are ancient boats that were found in Butuan. They were excavated in the Balangay Shrine, across the Masao River from Bood Promontory. They played a major role in Butuan because Butuan was, and still is, a port city. Since its discovery, the Balangays have become an icon of Butuan. The Kaya ng Pinoy, Inc. recreated the Balangay boats and have sailed i... See More
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There are 7,100 islands in the Philippines. And more would appear when the sea is at low tide. As we travel from one island to the next, the people that we meet speaks different dialects and welcome the visiting arrivals with distinct manner of speaking and intonations true to their own group or clans from Urban areas, the towns and isolated islands to the next.
Over all the Filipinos are known for their hospitality which is made more distinct and magnified by culture values and traits coming from the people living along the shorelins and in the hinterlands where other tourist destinations are located.
Mindanao Tourist Destinations
Local/Travel Website and Angelique Ross Kaamiño/TravelEscapade TRAVEL/Leisure Cebu/CdO/Butuanon
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Liwaliw added a new photo to the album: Butuan City, Agusan del Norte, Mindanao. TITLE: BEAUTIFUL PHILIPPINES Road to the National Museum - Butuan Branch, Butuan City
July 17 · Edited ·
PHOTO INFO-STORY: -wilfredosrb
Mindanao Tourist Destinations created an event.
June 28, 2012 ·
Help us promote Mindanao Tourism
July 31, 2012
PHOTO INFO-STORY: - wilfredosrb
Thousands of years ago, the ancestors of the Filipino people, the Austronesian speaking people traveled from the Asian mainland by land bridges across the continental shelf to the South East Asian archipelago. They then sailed onward to as far East as Polynesia, and as far West as Madagascar, aboard the ancient vessel: the Balangay.....
Balangay or bangka-double outrigger boats for touristic use of the nearby diving and snorkeling resorts stranded on the sand of Punta Ballo beach. Sipalay-Negros Occidental-Western Visayas-Philippines
Balangay or bangka-double outrigger boats for touristic use of the nearby diving and snorkeling resorts sailing the lagoon of Punta Ballo beach. Sipalay-Negros Occidental-Western Visayas-Philippines.
North Bays Bay, Philippines-October 15, 2016: Former Filipino fisherman-now floating seller approaches the tourists visiting the Manjuyod White Sand Bar trying to sell them some food: fish-fruit-beer.
Balangay or bangka double-outrigger boat for touristic use of the nearby diving and snorkeling resorts beached on the sand of Punta Ballo beach. Sipalay-Negros Occidental-Western Visayas-Philippines.
North Bays Bay, Philippines-October 15, 2016: Former Filipino fishermen-now floating sellers approach the tourists visiting the Manjuyod White Sand Bar trying to sell them some food: fish-fruit-beer.
Balangay or bangka-double outrigger boats for fishing use of the nearby diving and snorkeling resorts stranded on the sand of Punta Ballo beach. Sipalay-Negros Occidental-Western Visayas-Philippines
Pateros heroes Macario Almeda and Marcos Lozada, leaders of the Balangay Magtanggol of the Katipunan in Pateros, were interrogated by Fray Tomas Espejo, the Cura parroco of Pateros after the bloody incident at Dulumbayan on August 29, 1896.
Outrigger projecting from a Filipino bangka boat serving as a lateral support float for stabilization fastened to the side of the main hull. North Bays Bay-Negros Oriental-Central Visayas-Philippines.