Opus's Day

At a corner of Metrowalk, a small dining and shopping complex at the edge of the Ortigas business center, the newly opened Opus glows in white paint and blue lights. The restaurant-bar can accommodate only about 40 persons, but it exudes an air of mock elegance with its minimalist interiors, clean lines and immaculate paint. One may think the food being served here is “sanitized” -- too chic to be flavorful and too safe to be exciting. On the contrary, unlike many restaurants in the area that are too big in atmosphere to mask food either not given much attention or overly tinkered with, Opus holds a few surprises.

“I love white,” says owner Danielle Lee, explaining that the color connotes a bit about herself: Simple, a catch-all word to mean something straightforward, easy, unburdened with affectation or anything regarded to be complicated, and thus good. Many things surrounding Lee are not really “simple,” however, considering she is only 19 years old. That is one surprise: the owner is too young to own and manage a restaurant. 

With a very pretty face and a comfortable background, she is supposed to be partying, studying and if doing some work on the side, modeling. Lee, like her older sister Divine, has done some modeling, and is studying to become an entrepreneur. She says her parents raised her in a strict manner, which has made her quite disciplined. And independent, too, now that she is living on her own in a condo unit, doing many of the chores and now earning her keep.

With a restaurant, she breaks the common notion about people of her age and stature, but confirms conception on her ethnic background. Being of Chinese descent, she must have inherited the business acumen and started early. The business acumen will be seen in time. About the matter of starting early in business, Lee worked for a time in her full-blooded Chinese father’s real estate and condominium company Globe Asiatique. While her sister Divine became vice president for sales in the company, she chose to put up her own business.

It was only last April that she really seriously thought of putting up a restaurant. It was a dream of hers, to share her passion for food and cooking. This she inherited from her mother Maria Victoria Lee, who used to own a flower shop. At a very early age, her mother allowed her to tinker around the kitchen. Lee says she learned how to cook at the age of three, which meant she didn't burn the hotdogs. But by six, by the guidance of her mother, she knew how to cook the complicated kare-kare from scratch. Next she learned to cook Chinese and started experimenting.

“I want to share my food,” she says, recalling that she would have friends over and cook for them. Now, she wants to share her food with the larger public, so a restaurant is but a logical next step.

 From April until its opening on Aug. 8, an auspicious date for the Chinese, Lee has been hands-on from the interiors to the recipes. She even trained the waiters herself, she relates, and to an amusing degree. She told them how to serve, even though she had no background in restaurant management. She just happened to know how, she says. She even designed their uniforms and gave them grooming kits, which the waiters really like. They even wear scents recommended by her. Everything reflects herself, Lee adds. 

 The menu is of personal importance. It is virtually a compilation of her favorites. Thus compiled, she had it looked over by the chefs. For the food, she got some help from chef Blanche Hontiveros and consultant Redd Agustin, who both have impressive culinary backgrounds.

 “I love them!” she exclaims about her helpful staff. And she also loves her food.

The menu is largely Filipino. There is a sprinkling of Ilocano influence, which more likely comes from her boyfriend Ryan Singson, son of former Ilocos Sur governor Chavit Singson. He also taught her how to drink, she relates. She is proud of her bar menu.

 The Filipino in the food here is a more encompassing term, which includes the traditional, as well as the ones that have become part of the Filipino's ordinary diet, like corned beef.

 Lee calls her food “updated” or “modern Filipino cuisine.” For her, this is simply put as Filipino dishes served on modern plates instead of palayok and banana leaves. It may sound a tad simplistic, but it has a point. To be served on chic square plates, the dishes must be very presentable, and Filipino dishes traditionally and largely lack in visual appeal. To be more precise, the dishes are given modern twists, and it is not fusion, the chefs aver. As part of the update, the dishes are given modern names, sometimes fancy.

Opus’s menu lists 54 dishes. The top eight, which was an excruciating selection, according to Lee, are called her Eight Masterpieces. It includes North and South, the pork sisig rolls, Twisted Pate, Big Boy, bulalo con sinigang, bangus and pork crackling, tuna salad and crisp chicken and pork pasta.

The certified bestseller of the restaurant, even this early, is North and South (P200), so named because it combines two recognizable food items of the Ilocos region of northern Luzon and General Santos City in Mindanao: the bagnet and the tuna. Chunks of the crunchy pork and raw tuna meat are mixed together with a dressing of sinamak, the coconut water vinegar popular in the Visayas, and coconut milk.

 Another bagnet dish in the menu is the bagnet salad. The bagnet salad combines two quintessential Vigan fares: the bagnet and the KBL. KBL stands for kamatis (tomato), bagoong and lasona (the local shallot). The tomato and shallot are diced and drizzled with fish bagoong, making a delicious side salad, a favorite among the Ilocanos.

Chunks of bagnet are mixed with diced tomatoes and onions. Chef Redd thought of using another kind of bagoong, the bagoong alamang, mixing it with honey and vinegar to make a very delectable dressing. The dish is topped with sprigs of cilantro, one of my favorite herbs. I would pick the leaves off the stem and carefully skewer a leaf with my fork together with a piece of tomato, onion and bagnet. The result is a pleasurable symphony of textures and flavors. 

 Opus took the favorite pulutan, which originated in Pampanga, and has it neatly wrapped like a lumpia. The pork sisig rolls (P160) contains grilled pork and liver, diced and sautéed with spices and held together by egg batter. This is wrapped in lumpia wrapper and then fried. The rolls are served with a Thai chili glaze.

 An American food item that has become a favorite of Filipinos is the hamburger. Here, it is served hefty. The Big Boy burger, they call it, and it is grilled sirloin beef burger topped with fried egg, bacon, melted cheddar cheese and sautéed mushrooms. This is served with tomatoes and lettuce on the side.

 The Italian pasta has also crept into the Filipino table. Here, the pasta is served with a Filipino flair. Crisp chicken and pork pasta (P190) has linguine pasta drenched with a savory adobo-infused cream sauce and topped with chicken and pork adobo flakes. It is surprisingly yummy.

 The tuna salad (190) is more Japanese-inspired. The tuna is perfectly seared and encrusted with sesame seeds. It is nestled on a bed of mixed greens drizzled with honey-wasabi-ginger vinaigrette, another dish worth a try.

 The more familiar milkfish comes as bangus and pork crackling (P180), which is boneless bangus cooked in sisig-style marinade.

 Of course, every Filipino menu must have the sour soup sinigang. Here, two favorite soups are blended together with surprising results. The Bulalo con sinigang is bulalo and sinigang in one dish. The beef chunks and bone marrow are cooked with traditional sinigang vegetables in tamarind nam pla broth. Served with jasmine rice, this is perfect for rainy days.

 The restaurant also serves other sinigang variations, including sinigang na liempo at spare ribs (pork belly and spare rib sour soup) and sinigang na sugpo at puso ng saging (prawn and banana blossom sour soup).

 The most exotic in the list is the Twisted pate (P130). The Southeast Asian delicacy of duck embryo, which is sold here on the streets, is given a “gourmet” treatment. The balut and chicken liver are pureed with thyme and cream, and spiked with local rum. Then the blend is spread on crostinis. What a lovely way to make a dish out of the balut.

 Another balut dish in the menu is not for the squeamish. The balut and prawns (P190) has whole shelled balut and prawns cooked in oyster sauce and chili sauce reduction. 

 There are other notable items in the menu, which could have made it to the Eight Masterpieces. One is the corned beef steak, which has a large chunk of corned beef served with roasted onions, mushroom, garlic mashed potato and soy infused gravy. The seafood in ginger coco cream consists of prawns, tuna, snapper, squid cooked in coconut cream. Then there are the usual treats-kare-kare, crispy pata, gambas -- which are also recommendable.

 The dessert list is limited but special. The cheesecake is light and smooth. The brownies are round, moist and drenched with chocolate icing. These are serves with fruit salsa, diced fruits in sugar ginger syrup.

 Among the rows of flashy restaurants, Opus, with its Img_7977 look and creative dishes, is a pleasant surprise.

Published in The Daily Tribune, September 09 2007, page 12


Opus Resto-Bar is open 11 a.m. to 3 a.m. on Monday, Wednesday, Friday and Sunday, and 10 a.m. to 2 a.m. on Tuesday, Thursday and Saturday.

                            

Into the Quiet Enchantment of Gubat, Sorsogon

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Our companion, a typical, easygoing Gubatnon, is amused about a friend’s reaction—a mix of surprise and bewilderment—when invited to come over to Gubat. To many, the name means “jungle,” connoting wildness and remoteness.

Located at the eastern part of Sorsogon, 621 kilometers from the country’s capital Manila and 80 kilometers from Bicol region’s capital Legazpi City, Gubat can indeed be considered remote. Gubat actually is a laidback town with the waves from the Pacific, now tempered, lapping at its feet; the sunrise gilding its houses; and the mighty Mount Bulusan carving a hazy, almost pensive, presence in its vista. It is a town wedged between fire and water, with all their blessing and blight. Perhaps the wildness usually takes the forms of these two things. Lying on the path of typhoons, Gubat is visited by strong winds and rain in the latter half of the year. Sometimes, the ferocity of the typhoon can be ravaging. Less often, Mount Bulusan awakens with a rumble, a long-hidden fury throbbing from the ground, and threatens with smoke and embers.

But most of the time, the weather in Gubat is balmy, and the way of life unhurried. Dragonflies, big and the color of light bronze, flit about around the church and the shore near dusk, neglected and commonplace fairies. Children fly kites at the pier, scattering the riot of dragonflies, or dive into the water near the estuary, their laughter making ripples and making its way through the nipa thickets. The townsfolk gather edible little conches during low tide. At the southern part of the bay, the auburn shore of Rizal Beach is a gentle arm hugging the placid waters, where a few people swim and fisher boats glide to berth.
On the shore, a number of fisher huts stand among the coconuts. Their weathered walls contrast the coats of newness of the rest houses of a number of European retirees who married Filipinas. The resorts, only few, are quiet, particularly in this lean season.
Though one of the most well-known beaches in the Bicol region, Rizal Beach is relatively less frequented by tourists outside of Bico so it is ideal for those who love tranquility. Gubat generally is not known to be a tourist destination. This proves also true to much of the province of Sorsogon, the southern tail-end of the Luzon Island, save for Donsol, which in recent years has seen the flocking of tourists wanting to see whale sharks and consequently rapid but haphazard development.
Gubat, on the other hand, is an unassuming, quiet little town, whose wonders slowly reveal themselves to those with an open mind and heart, and with a spirit of adventure. It stashes them in the crannies of rocks, in the well-used kitchens and in the folds of leaves. It hides them in the ordinary. Gubat appeals to the lovers of genuine rustic charm and to those on the lookout for the roads less trodden. In this sense, Gubat comes close to another Tagalog meaning: something pristine and awaiting discovery.

The Rizal Beach
For many visitors in Gubat, the sea remains enticing, and Rizal Beach is recognized as the most attractive in the town and the whole region as well, luring many excursionists from nearby places. As much as the water, the seven-kilometer stretch of sand proves to be appealing because of its lighter color. We are suckers for white sand. Though not exactly white, the sand here is fine and the color of old ivory, good enough to let it cling on wet skin. The shore stretches wide, sloping gradually into the bay, a perfect swimming beach.
The beach is sporadically dotted with resorts, mostly rudimentary affairs. The Rizal Beach Resort and the Veramaris Resort are two of the biggest and most developed, while the rest are private cottages that can be rented out to guests.
Built in the 1960s, the Rizal Beach Resort used to be a tertiary school until it was transformed into a resort by the 1970s. The Veramaris Resort, which seems as old, is a hulking structure painted in white. Aside from the rooms, Veramaris has a function hall for wedding receptions and conferences.

Kaliyukay and Dancalan Beaches
The Gubat coast, stretching from Barangay Bagacay in the north down to Rizal, offers swimming opportunities, though less popular than Rizal Beach. The Kaliyukay Beach in Cogon and the Dancalan Beach in the poblacion area are also visited by excursionists.
When we berth in Kaliyukay after surveying the mangrove forests, several groups are playing in the water, their bright floaters very visible against the dark sand. The shore of Kaliyukay is wreathed with creeping vines bearing purple flowers on which people lay their wet clothes to dry. Further inland, a fishers’ community buzzes with activity and smells of smoke from kitchen fires.
A short walk from the municipal hall is Dancalan Beach where the Philippine Tourism Authority has kept a tourist facility, now in want of repair and refurbishment.

The mangrove forests
At Dancalan Beach, the row of houses gives way to a clump of mangroves, a strange and quiet landscape, attractive in its mystery. As eco-tourism gains momentum in the country, mangrove forests are beginning to be recognized not only as ecologically vital areas, but as tourist draws as well. Here in Gubat, patches of mangroves grow in the poblacion barangays of Panganiban and Pinontingan, and down south in Rizal and Ariman. But the substantial part of the town’s mangrove forest thrives on the coast of the northern barangays of Cogon, Tiris, Paco and Bagacay.
We skirt the area one late morning with the town mayor Deogracias Ramos, who points out his favorite childhood hangout, a lagoon ensconced in the forest called Nabat-an. The leaves of the mangroves glitter in the sun, and the roots are a network of entanglements as if strange stitching that hems the earth to the sea. Once in a while, we espy fishermen bobbing in the water and disappearing as they go after shells, crabs or octopi.
In Bagacay, there is a bed of sea grass, where people gather sikad-sikad and tuwad-tuwad, edible little conches. In a clump of mangroves called Dua na Pulo, fishermen know they can get octopus. In Cogon, Handawan Island, perhaps a sand bar, perhaps a part of the main land cut off by a stream of water, is an excursion destination. By the shore of Cogon, there is a forlorn hut and a goat farm, where the townsfolk get their goats for their kalderetas. Here, an old boatman can take one across to the mangrove forest for three pesos. Rowing slowly, he appears like Charon, ferrying people to the shadier realm of the mangroves for them to collect shells or gather firewood.
There has been deforestation, the mayor admits, mainly because people obtained their firewood from the mangrove forests. But this has been outlawed now, he says, and reforestation is being done. Another old man started the effort, he narrates, asking him for permission to plant mangrove seedlings. Although puzzled, he gave permission. In time, the singular effort grew into a private and municipal collaboration. Now, the mayor envisions building a walkway through the forest where people can watch birds.

The Tiris River
At Tiris, the Tiris River pours into the Gubat Bay in a swirl of blue and green colors. Launching from the seawall of the poblacion with a swarm of dragonflies like pale russet confetti that refuses to fall, we enter the river via the sea. We wind through fish corrals (here called bonoan or baklad) containing turos, bataway (siganid), asohos (whitting), agingayon (coat fish) and katambak (snapper). Behind us, the imposing Mount Bulusan keep cover in a veil of clouds tasseled with claret light. Occasionally, we pass by huts, curious children and fleeting birds. Further inland, the river, part of the Tingting River of San Ignacio, becomes quieter we can hear our breathing. Dusk gathers around the nipa palms.
The Tiris Bridge traverses the small river. In September, a fluvial parade for the feast of Our Lady of Penafrancia starts by the bridge and ends at the sea. Here also, one can see fireflies at night festooning the trees and grass. They get multitudinous further inland. In Donsol, they started a river cruise to watch fireflies to complement the whale shark interaction attraction. The same thing can be done here in Tiris River.

Around the town center
As night falls, the saud is coming into life. Saud is the traditional market day, and here in Gubat it happens on a Friday.
Although there is a public market along the main road of Manook Street, an austere concrete building that tries to establish a sense of stability and constancy, the saud is livelier and more colorful, like a circus coming to town, an age-old mercantile and social activity common to the towns of Sorsogon set on different days that, however makeshift, endures despite time and the permanent structure of the market place.

By late afternoon of Thursday, the merchants and vendors arrive, setting up their places. People from the upland barangays bring down their crops and crafts. People from other towns come in jeepneys laden with fruits and rice.
Enterprising house owners rent out papag, bamboo cots, to place the merchandise on. As if by instinct or unwritten law, the vendors know their places and keep them that way. Soon the stalls wind around three blocks near the town church in Balud del Norte. One stall drowns in heaps of tomatoes while another carries ingredients for the Bicol signature dish pinangat—taro leaves, chilies, coconuts.
On ordinary days, a walk around the town center can be interesting. The town center or poblacion is composed of Balud del Sur, Balud del Norte, Cota na Dako, Luna-Candol, Mandarigma, Manook, Panganiban, Paradijon and Pinontingan.
The poblacion is protected from the sea by a seawall where clusters of huts closely huddle together. The seawall ends jutting into the sea. People call it Pier because it looks like a wharf. But really it is a promenade lined with lampposts, where people stroll and relax, breathing in the sea air. In summer, children fly kites. In the afternoon, when the sea recede exposing rocks and seaweeds and a landscape like that of the moon, people go down and gather sikad-sikad and tuwad-tuwad.
Around the town, the Gubat branch of the Bicol University is on Diaz Street. Part of it is the old Spanish presidencia, the oldest structure in the town. Although the church is relatively new, the Catholic cemetery or campo santo in the neighboring Cogon is old.
Across the church, the building of the Gubat Saint Anthony Cooperative stands. It operates a hostel on the third floor. During my stay, I am regularly wakened by the tolling of the church bells early in the morning.

The potters' district of Paradijon
Old structures in Gubat may be few but many traditions and industries are old.
Roaming the town center, I chance upon the potters’ area of Paradijon. Walking up the narrow alleys, I see houses with rows of freshly made pots ready for drying and firing. One can chance upon an old woman patting a pot into shape, or a boy shaping a vase.

Families here used to make pots, toys, vases and stoves, mainly to supply Samar, the Visayan island south of Sorsogon. Now, mostly pots and vases are made for landscaping companies. At a sari-sari store, a woman displays photographs of lawn ornaments of storks and fairy-tale characters crafted by her son. In Paradijon, there are 23 families engaged in the cottage industry, constituting 1.75 percent of the town population, one of the lowest among the industries.

The Liyang caves 
The western flank of Gubat rises into hills and mountains. Ten kilometers from the town proper, the dirt road becomes rough as we snake our way up Bentuco, one of the southernmost barangays. We see abaca and pili trees among tall grasses. They give way to coconuts in the sitio of Patong, perhaps one of highest points in the town. The ground is covered with tufts of grass, titivated with little wild flowers and anahaw plants with leaves that spread like spiky fans. Pass the trees, the view opens up to hills and forests and sky, nacreous in color now. Then the ground slopes into what looks like a gorge, veiled with thick vegetation. Somewhere down there is a little cave called Liyang.
It has rained a little, a sparse shower to cool the warm skin and dampen the hair. It also made the path slick and tricky to tread. The grass hides now the slyness of the earth. We descend with anahaw leaves as umbrellas and canes made from branches of wayward trees. Our feet grope for small humps on the ground to hold on to, but we slip from time to time. Sometimes, we have to get off the beaten path and walk on the grassy side as not to slip. It seems the cave refuses to be reached and entered easy.
Along the way, we meet a woman, fresh from a bath, her wraparound and hair dripping with water. She smiles and deftly climbs up, her legs and feet knowing the contours and slopes of her path. We, all men, bungle about.
After a while, the path becomes a small stream of clear water, trickling down boulders, the sound like the faintest of giggles. But where is the cave? Liyang? The sound of name now seems to mean demureness and sensuality at the same time.
The veil of vegetation reveals Liyang. It is not a grand yawning affair. It is a large slit on the earth, a crack where clear and cold water flows out, collecting on a small pool then flows out again among the grass, over pebbles.
We muddy the pool as we cross to the mouth, which bears the scars of boorish visitors, who has inscribed their being there on the moist walls. The cave is dark and narrow, and we have to form a single line to enter. No one has thought of bringing a flashlight. The dark engulfs us little by little. It is like entering a womb. Our feet splatter through the running water flowing out of the cave. It gets narrower the farther we go. The walls and dark seem to close in, and we turn back. Now moist, we squint at the light when we get out and bungle like newborns.
This is not the only cave in Gubat. There is one in Paco and another in Togawe. Both are also called Liyang. I find out that liyang is “cave” in the local language Waray Sorsogon. In Bagacay, there are caves that are unnamed. They will more likely to be Liyang also in time.

The Villareal Grotto
Driving westward towards the sea, passing the barangays of Togawe and Benguet, the land becomes rice paddies. On the map, the west end of Villareal is wedged between Buenavista and Rizal, keeping it from reaching the sea. Instead, Villareal vibrates with viridity and tries to reach upwards.
Carpeted with green, a hill rises at the barangay proper, made into a shrine in 1989. Eighty-two concrete steps lead one to an artificial grotto sheltering an image of the Virgin Mary, surrounded by a small garden, and further on to the top of the hill. No message-bearing apparitions or events of religious significance happened here. It confounds me why they built a shrine of this size here. At the top of the hill I find my reason.
The hill affords one a commanding view. The barangay hall and the school hug the foot of the hill. Children scamper across the bright turf. Around them are the rice fields, an exuberance of green, kept in place by the southern and northern hills converging at this point of view with the sapphire sea peeking through where the hills decline and the eternal sky covering the rest: a glimpse of the divine.

The abaca industry and other agricultural-industrial attractions
Under the enduring sky, people attend to mundane matters: planting and harvesting, cooking food, making implements, buying and selling. In Paradijon, families shape pots from the earth. On the sea, fishermen haul in their catch. At the mouth of the Ariman River, they catch crab fries, the size and color of dog ticks, to be sold to growers and fish pond owners. At the edges of rice fields, farmers dig palawan roots to cook in light sugary syrup. At a number of homes, women weave abaca fibers into slippers and placemats.
In the Bicol region, items made of abaca are a well-known regional product. Many visitors make it a point to buy the durable abaca slippers. In Gubat, the local government made abaca crafts its premiere product and supports the attendant cultivation of abaca.
Being an agricultural town, there are no large industries to speak of in Gubat. Industrial activities here involve a more personal touch. However humble, the products are made special by the labor involved, with the hands fashioning materials gathered from the earth and forests, and by being imbued with native sensibilities. These cottage industries include pottery, shell craft, candy making, mat weaving, making thatches from nipa, making bags from mago, furniture making, nito crafts and pili nut candy making.
More than a thousand people make ornaments, knickknacks and items for the home from shells, making shell craft the biggest activity among them. Some stalls selling shell products dot the road on the way to Rizal Beach. But abaca seems to be a special product for Gubat.
A traditional material, the use of abaca has declined over years particularly when synthetic fibers were introduced. But Mayor Ramos is optimistic that abaca products will be a big thing and tries to revive the industry.
About 200 meters above sea level, in the watershed area of Bentuco, the local government’s Abaca Rehabilitation and Development Program is under way. Among grass, coconuts and pili trees, abaca trees, so much like bananas, thrust their leaves. Municipal agricultural technician Roy Las Pinas oversees the farm, planted with native varieties like tipon-tipon, hilagnoy and kurisan.
During the 1980s, a major pestilence attacked most of the abaca farms in Gubat, he informs. Now, they are hoping that their efforts will approximate or even surpass the abaca heyday. There are now about 80 hectares planted to abaca in the whole of Gubat, Las Pinas approximates.
In the sitio of Cabaluan, about five hectares are allocated for an abaca nursery. About two to three hectares have been planted, and they are eyeing about two hectares more for expansion. In two years, the abaca is mature enough to be harvested. Here, among the mature abacas, a shed is set up for educating farmers on abaca cultivation and care from nursery establishment to disease eradication.
Beside the field school, a stripping machine occasionally roars into action, shredding the bark into fibers. The fibers go to houses for handicraft. The byproduct bacbac, the outer sheaths, are dried and sold to consolidators.
Three medium-size trees can produce one kilo of fiber, which can be sold for thirty pesos a kilogram, and a hectare can produce about 400 kilograms of fiber, Las Pinas calculates.
Presently, there are 238 farmers engaged in abaca production. Their wives and other womenfolk make handicrafts as secondary activity, something to augment the family income. Their handiwork makes it to the neighboring province of Albay and to Manila, and as far as the United States, Europe, Mexico, Australia and Japan. They make the items per order, which total about five to ten thousand pieces a month.
The women come bringing in their products and laying them on the table, a colorful array: bags, hats, slippers, baskets, placemats, trays, boxes, Christmas decors and souvenir items. Some are in the natural color of the fiber: light brown and beige. Some are dyed in magenta, green, blue, crimson and yellow. We touch the objects, the fibers giving off their natural sheen. While munching on the raw kernels of freshly picked pilis, I marvel on the process of it all and the oft-ignored magic of everyday things and what the hands can do.
Forty-four-year-old housewife Evangeline Pollesian can transform the stems of a hardy vine into plates in a couple of hours or so. The adroitness is like magic, the firm fingers bending the stems and interlocking them into each other in a swift manner. Ten pieces for the whole afternoon if you work fast, she says of her ability. Each plate she sells for six pesos. She and Rosario Gabiaso, age 53, are nito weavers. Hailing from the barangay of Dita, they are among the 1,257 nito weavers, about 32 percent of the population, of Gubat.
Nowadays, they are having hard time finding nito vines, which grows wild in the forests, in their area. That morning they have to go to the adjacent town of Bacon to gather nito. This afternoon, they are extracting fibers from coconut husks and weaving them into twines at the Gubat Agri-industries Corporation or GAICO in the neighboring barangay of Jupi. She and Rosario are doing these when not weaving nito. And GAICO welcomes them and encourages people from the surrounding communities to work for them.
The one-year-old business venture also aims to help communities by giving them opportunities to earn extra income. GAICO manufactures coconut-based products from geo-textile to home furnishings to virgin coconut oil.
Top honcho Joey Escoto saw the abundance of coconut trees, which are left untapped in the area, thus inspiring him to establish GAICO. He now buys coconut husks from farmers, giving them additional little income. The factory looks like a hilly terrain of coconut husks, which will be eventually shredded and formed into twines. It employs ten people, and about twenty to thirty households in seven barangays indirectly work for them. GAICO gives them equipments and raw material to work on in their homes.
The shredding machine quiets down. A light rain falls on the nutty-brown hills of dry coconut husks. It is nearing dusk and I smell the faint scent of coconut oil, the kind that entices the palate.
Back at the mayor’s home, we wait for dinner. The dinners and lunches here are always delectable and intriguing feasts, another journey superbly guided by host-friends Ditas Ramos and Rowena Fajardo, and prepared by Ditas and their cook Amen.
The mayor is having a haircut at the front yard, by the road, just across the municipal hall. Intimidating at first glance, he now seems like a kid, locks of silver hair falling on the ground like snow. Maybe he is dreaming of his favorite spot, a bunker under a tree on a lot where he is building a house he will retire to he once told me.
The snack of timatim arrives. The round cassava cake’s immaculately white color contrasts with the deep green of its banana leaf wrapper. A morsel melts in my mouth and I dream of the soft earth. I remember the dishes made of crabs, coconut, crayfishes, parrot fishes, conches, rice and horseradish tree leaves. Their flavors on my tongue form Gubat in my mind—the hills, the fields, the sea, the sky—as my body shakes off the tiredness of traversing it. There are many ways of going into Gubat, and many times with enchantment, raw and rustic.

Getting There
Lying on the eastern coast of the province of Sorsogon, Gubat is 621 kilometers south of Manila, 80 from Legazpi City and 19 from the capital town of Sorsogon. It is bounded on the north by Bacon and Prieto Diaz, on the west by Sorsogon and Castilla, on the south by Barcelona and on the east by Gubat Bay and the Pacific Ocean.
The RS and CUL bus lines with terminals at the back of the Ali Mall in Araneta Center, Cubao, Quezon City, regularly ply the Cubao-Gubat route. Other buses that go further south like Matnog or Bulusan may pass by Gubat. One can also go to Legazpi City in Albay and take a bus to Gubat.
Air Philippines fly to Legazpi City regularly. From Legazpi, take a bus going to Gubat. Travel takes about an hour and a half.

Where to Stay
There are a few resorts along Rizal Beach. One of these is the Veramaris Resort.
The standard rooms are priced at PhP990 (air-conditioned), PhP770 (non air-conditioned), PhP1,090 (air-conditioned, with cable TV) and PhP870 (non air-conditioned, with cable TV). The family rooms (which can accommodate up to five persons) are priced at PhP1,650 (air-conditioned), PhP1,320 (non air-conditioned), PhP1,750 (air-conditioned, with cable TV) and PhP1,450 (non air-conditioned, with cable TV). There is a charge of PhP200 for extra person.
To contact the resort, call Atty. Desiree G. De Vera, manager, at (056) 211-2457 in Sorsogon; Vivien G. De Vera at (02) 827-7826 in Manila; or Dr. Gloria G. De Vera at (056) 311-1825 or (056) 311-1824 in Gubat. One can email veramaris@yahoo.com.
The only place available for travelers in the town proper is the Gubat Saint Anthony Cooperative or GSAC, which operates a hostel on the third floor of its building. Located at the corner of Luna and Quezon Streets, the GSAC has ten rooms, some able to accommodate six to 10 persons, and charges about PhP800 per person per night. One may call (056) 311-1264 or (056) 311-0430, telefax (056) 311-1763 or email gsac@yahoo.com.

Contact Information
For more information, one may contact Rowena Fajardo of the local government unit of Gubat through telephone numbers (056) 311-1061, (056) 311-0435 and (056) 311-7962. For very informative and reliable guide through the town, Ditas B. Ramos remains to be the town’s best and runs the Countryside Adven-Tours. Contact her through telephone numbers 02-632-7418 (in Manila) and 056-311-1280 and 056-311-1216 (in Gubat), or email countryside_adventours@yahoo.com.

Gubat on the Tongue, Fire in the Belly

Angol Pili_nuts_2 Palawan_2 As our boat berths at the walled shore of the town proper of Gubat, dusk was trailing behind us. Mount Bulusan, on the backdrop, fades with the clouds, and the sea calms down and darkens, dissipating the floating pieces of crepuscular colors, stray dead leaves of the season sinking. But the streets of the town proper near the church, particularly in Balud del Norte and adjacent barangays, are coming to life. It is Thursday, and tomorrow is the day of the saud, the market.
Although the town has a permanent public market along the main road, Manook Street, the old tradition of the saud still persists. On ordinary days, the town proper is quiet, but on saud day, it is bustling. Saud day falls on different days in different towns in Sorsogon, the southernmost province of Luzon and of the Bicol Region. In Gubat, it is on Friday.
On Thursday afternoon, the vendors come, some from other towns or provinces, some from the upland barangays within Gubat. As dusk arrives, the market grows, occupying three blocks and wending its way through the streets of Diaz, Roxas and Herrera.
By early evening, light bulbs are turned on in many stalls, shining on heaps of plump tomatoes. The pungent smell of dried fish wafts in the air. A stall carries the ingredients for the popular Bicol dish pinangat—taro leaves, chilies, the grated meat of mature coconuts. The upland people bring down with them the upland produce, notably the tuber of the palawan, a giant variety of gabi, or taro.
My venture into Gubat, a laidback town at the northeastern coast of Sorsogon, is now being enriched with the scents and colors of produce from farms, mountains and sea, signifying further journey, now into its flavors. It turns out that a visit and tour of Gubat are not complete without tasting its food.
Food encapsulates the intertwining of the mundane and the divine. The earth and the sea somehow can be more intimately felt bodily, on the tongue, being taken in, through what are harvested from them. In a way, the cooking transforms into palpable forms the essences of both worlds that, once on the tongue, create an inner heaven. Little heavens are concocted in the kitchens of Gubat, which has a gastronomic repertoire common to Bicol provinces as well as uniquely its own.
Ditas Ramos, tour operator and excellent cook, serves as company and guide not only to the interesting places in Gubat but through its flavors as well. Our daily forays are punctuated by lunches and dinners, determinedly local in their flavors and preparation. If not prepared by Tita Dites herself or their cook Amen, Tita Dites and her assistant Rowena get the delicacies and snacks from local experts to bring with us as we climb hills and swim on the shore. 
Most visitors will expect seafood to be offered in a coastal town like Gubat, and locals are wont to serve them. The welcome dinner is delectable kinis, mud crabs, some as large as plates, fresh from the fishponds of Tita Dites’s brother Ding, the town’s mayor. The crabs come, steaming and deep orange, the color of sunset. They are prepared rather austerely. Just put them in the pot, says the cook, cover it and put it over a low fire until they are red and done. Just that and no water. The firm meat, on the tongue, gives off a flavorful surge: the piquancy of the sea tempered by a hint of sweetness, reminiscent of sweet corn. Although the crabmeat in its plainness has more than enough flavor, actually the tastiest I have had, I prefer to dip it in spiced vinegar. I almost shudder in the joy of eating.
Mayor Ding dispenses a bit of folk wisdom: don’t eat crabs while drinking alcohol. It hastens drunkenness. So crabs are never served as pulutan. I almost agree; I am intoxicated.
The Ramos household has another way of preparing the crabs, recognizably Bicolano: simmering them in coconut milk. Despite its richness, the milk does not inundate the sea flavor of the crabmeat, retaining its subtle kind of sweetness.
I have this romantic image of fishermen risking limb to get to the crabs hiding in the remotest crannies, while waves crash against the rocks. But my vision is dashed.
The crabs were raised, alongside prawns, in Mayor Ding’s eleven-hectare fishpond in the neighboring town of Prieto Diaz. But the baby crabs were gathered somewhere here by scouring the estuary and dredging the floor. The fry gatherers sell the fries for two pesos each to those who fatten them up. Then the fries, now the size of fingernails, are sold to fishpond owners. The mayor says he let the crabs be, and after two or three months, they were occasionally fed pieces of dried fish. After four months, they can be harvested.
In the afternoon, one can chance upon crab fry gatherers. On our way to Rizal Beach, we saw three gatherers near the mouth of the Ariman River, among nipa palms. Under the sun, they dredge the floor with circular homemade sieves and carefully go through mud and small peddles. They look like panning for gold. We climb down to check on their progress. For more than hour now, one gatherer has two in his container, a plastic liter-size Coke bottle. The dark-colored fries scurry at the bottom of the container, looking very much like small pebbles or fat dog ticks. The gatherer resumes his laborious search, getting handfuls of sand and stones and combing through them while the sun beat on him. A flicker of the romantic crab hunt image burns in my mind and is replaced by something more palpable.   
Later in the afternoon, on another side of Gubat, on Gubat Bay, people gather sikad-sikad and tuwad-tuwad. By this time, the water has receded, revealing a craggy expanse. At the Pier of Gubat, actually the tail end of a seawall jutting into the sea, one sees men, women and children casting long shadows on the moon-like landscape, absorbed in combing the ground. We climb down to search for dinner but don’t find any sikad-sikad. We have more luck at the public market, where heaps of the little conches (most likely the strombium canarium Linnaeus) are being sold cheap.
Rowena is able to get a basin full of sikad-sikad. The conoidal tuwad-tuwad, with black and white varieties, is unavailable. They taste the same, they say. The seashells are cooked in coconut milk with malunggay, horseradish tree leaves, by Amen. They can also be cooked plainly in water with a dash of salt. They teach me to eat them. By holding on to a claw-like appendage, pull out the flesh or use a toothpick. The curled up flesh tastes like crabmeat. After the meal, I have a sizable pyramid of shells, enough to make a home décor.
But the pride of Gubat sea produce is the angol. Fresh from the sea, the angols shimmer, speckled with dots of periwinkle color. It looks like a cross between a tilapia and a parrotfish. It is actually a variety of parrotfish, although smaller and thinner. But what it lacks in size it makes up in taste. A preferred way to cook them is by simmering them in vinegar, garlic and peppercorns.
The angols are accompanied by the side dish of cooked pili fruit and cuyog, a common Bicol fare. It is an acquired taste, says Tita Dites. The ripe pili fruit, with the skin dark, is boiled. The skin is peeled off and the fruit dipped in fermented cuyog sauce, which is similar to bagoong, with a dash of calamansi juice. The pungent woody flavor of the pili is neutralized by the saltiness and sourness of the sauce. During the season of storms in Catanduanes, when fishermen cannot go out to sea, we ate pili and cuyog with steaming rice. The boiled pili fuit can also be dipped in sugar and eaten as dessert. 
Not to be missed when in Bicol is the Bicol Express, the famous dish of pork, bagoong alamang and lots of chilies, so Tita Dites prepares her own version. She simmers the kakang-gata, the coconut milk of the first extraction, until the oil appears. She puts in pieces of pork and spoonfuls of bagoong alamang, salty fermented shrimp paste. Then she drops chopped chilies into the concoction and her own addition, the seldom used vegetable sigarilyas (winged beans). The sigarilyas adds crunch to the richly flavored and spicy dish.
What catches my fancy is the interesting kinagang, a rare Gubat delicacy, and Mayor Ding professes to be an expert kinagang maker. The main ingredient, the ulang or crayfish, is not available in Gubat at the moment. We stop in Abuyog, halfway on the way to Gubat from Bulusan Lake, and order from a fisherman. The next day the crayfish arrives fresh from the river. The crayfish is shelled and its meat mashed and blended with strips of coconut meat and sprigs of herba buena, a variety of mint. The pasty mixture is wrapped in elongated leaves, like cannas, with a funny name of higikgik and then steamed. The mayor says that hagikhik leaves must be used or else it will not taste the same or as delicious.
The rectangular and savory kinagang looks like a type of kakanin, sweet snacks usually wrapped in leaves, and can be eaten as snack, appetizer or as ulam, accompaniment to rice.
Another leaf-wrapped delicacy of Gubat is the much simpler binut-ong, which many Gubatnons reminisce about eating for breakfast. I have to climb a hill to have a taste of it.          
In the landlocked village of Villareal, in the inner southern part of Gubat, seventy-year-old Leonardo Ermino is considered an expert binut-ong maker. At the barangay proper, a hill rises, hemmed in by bright fields. Eighty-two concrete steps lead to an artificial grotto with an image of the Virgin Mary, and a sweet snack, prepared by Leonardo and the womenfolk of Villareal, of ginataang palawan, a giant taro that grows on the edges of fields and patches of marshes in the village. The root is harvested, cut into strips and cooked in coconut milk and brown sugar, making a filling dessert with a starchy sweet flavor. 
With the view of the rolling hills, fields, sky and a bit of sea, Leonardo shows us how to make binut-ong. He takes an empty aluminum can of milk, his measuring cup, which can contain about 300 milliliters, and fills it with rice, the glutinous kind. He lines a large bowl with a piece of banana leaf—the tougher saba variety he advises—passed quickly over fire to make it pliant. He pours the rice into the bowl and sprinkles anise seeds. Then he pours in one-and-a-half cup (the can) of coconut milk. He deftly gathers the ends of the banana leaf and ties them with a strip of dried abaca bark, making a nifty pouch. The rice pouch is placed in the pot with water, and he let it cook over low fire for an hour and a half.
The binut-ong has a subtle flavor, unlike other tastier foods of Gubat, tantalizing the tongue. Every now and then, I bite on anise seeds, which burst with their pleasant sweetish tang. My mind soars in the sky with the earth on my tongue.
Earthier on the tongue is the hinagom, sweet squares of brown rice cakes also wrapped in banana leaves. The taste reminds me of espasol, a popular southern Tagalog sweet. To make hinagom, only newly harvested rice is used, roasted on a pan over low fire. One must constantly stir it lest it may burn. Then the roasted rice is pounded in a mortar with coconut meat. The coconut must be of the right age, not too young and not too old. Continue pounding the mixture until the paste is almost smooth, which by then can be wrapped in the leaves.
The hinagom has a likable grainy texture. I can feel the heat on the tongue from the pounding. Served with freshly brewed coffee, the hinagom is total comfort on a downcast day. The barangay of Carriedo is known to make the most delicious hinagom.
The queen of the Gubat sweets is the timatim. In the afternoon in the town center, an old woman goes around selling it, a heavenly cassava cake. The cassava is mashed with coconut milk, and then steamed. Halfway through the steaming, pili nutsor strips of young coconut (buko) meat are sprinkled over it. The circular cake is served with a lining of fresh banana leaf, its whiteness contrasting with the deep green. I put a piece on my mouth, where it slowly melts. I imagine the essence of the earth being absorbed into the body, as strips of twilight clouds hover over the sea, making this trip to Gubat fuller and complete. 

Contact Information
There are no restaurants serving Gubatnon dishes. Ditas B. Ramos is knowledgeable about Gubatnon food and can act as culinary guide. She runs the Countryside Adven-Tours. Contact her through telephone numbers 02-632-7418 (in Manila) and 056-311-1280 and 056-311-1216 (in Gubat), or email
countryside_adventours@yahoo.com.
            To contact the local government of Gubat, call Rowena Fajardo through telephone numbers (056) 311-1061, (056) 311-0435 and (056) 311-7962.

The Kulinarya Food Trip
Occasionally, the Department of Tourism arranges food trips under its Kulinarya Program, which promotes “culinary tourism,” in cooperation with tour operators and local governments. The trips are arranged per region or province.
The Kulinarya Bicol itinerary includes Legazpi City in Albay and Sorsogon. The first day comprises tour of the Cagsawa Ruins, Mayon Volcano, satellite market, Albay Central Pili Nut Store and Daraga Church; lunch at Small Talk Café in Legazpi; and demonstrations on preparing pinangat, Bicol Express and pili sa dahon. On the second day, one proceeds to Sorsogon to visit a pili farm in the sitio of San Rafael, to trek around Bulusan Lake, to have lunch at Balaybuhay and to watch demonstrations on making crispy pili and kinalu-ko. Later in the day is Gubat, checking in at a resort on Rizal Beach and watching demonstrations on binut-ong and timitim.
            Trips depart every second and fourth Friday of the month. Rates per person are Php11,460,  Php10,085 or  Php9,850 (by public coach); or Php16,226  Php14,851, or  Php14,616  (by air).
            The rate includes overnight accommodations at Fernando Hotel or another hotel; overnight accommodations at Rizal Beach Resort or another resort; fare from Manila to Legazpi then back to Manila, inclusive of taxes and surcharge; meals; cooking demonstrations; guides; and transfers and tours.
            For inquiries, one may contact the Department of Tourism’s Office of Product Research and Development at telephone numbers (02) 526-7545 and 524-2254, or through emails
rnsebastian74@yahoo.com and dot-prd@yahoo.com.
            One may also contact partner travel agencies and tour operators, which include Trips Travel (02 811-4163/ 811-4115;
trips@tripstravel-phil.com), Southeast Travel Corporation (02 524-5676 to 83; southeast@skyinet.net), Sharp Travel Service (02 817-0169 or 817-0071 to 74; ststours@cfsharp.com), Rajah Tours (02 522-0541 to 48; sales@rajahtours.com), Nexus Travel (02 928-5589;  inbound-local@nexustravel.com.ph), CCT.168 Travel and Tours (02 687-0129 or 637-9611; cct168aurora@pacific.net.ph) Baron Travel Corporation (02 817-4926 or 817-0203; leisure@barontravel.com.ph) and Action Holidays Tour Corporation (02 242-2001 to 04; actionholidays@yahoo.com).

Pili nut candies
The quintessential Bicol pasalubong and pabaon is the pili nut candies. Most are caramelized or coated or glazed in sugar. I was given ones coated with raw sugar pulot or molasses and wrapped in dried leaves of hamilig, which is as strong as paper. It is very likable. The leaf wrap lends an additional flavor to the confection.
The label read Nimfa’s Pili Candies with the phrase “Conserva sa Dahon.” The candies are made in Poblacion in the district of Bacon in Sorsogon City with mobile phone number 0919-2880931.

Photos by Benhur Arcayan

The Way of This Cross: A Relic of the True Cross Finds Home in the Philippines

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The backcountry road going west of Tarlac City leads to the mountainous edge of the central plain of Luzon. Twenty kilometers from the capital, one reaches the town of San Jose, 574 square kilometers of hilly and rolling land at the northwestern part of the province of Tarlac, where the village of Lubigan presents an arid landscape of cogon and bush broken by fields of rice and corn and dotted by huts, and stretches to the foot of a series of mountains that divide Tarlac and Zambales.

On one of the mountains, where apparitions are likely happen, a statue of Jesus Christ, all white under the blazing sun, stretches its arms. Behind the statue is a large cross. A gray-and-white castle incongruously appears among the green and brown. A resort maybe, or a small theme park? But the paved road snaking up the mountain leads to the newly-established Monasterio de Tarlac, where a piece of wood, said to be taken from the very cross on which Jesus Christ was crucified, is now enshrined.
The relic, now the only one in Asia, received limited public attention in the beginning and is now slowly being publicized.
“We would like to share this gift with the Filipino people,” says Father Ronald Thomas Cortez, the prior of the nascent monastic community called Servants of the Risen Christ and the main custodian of the relic. “I want us Filipinos to venerate the relic of the True Cross in our own country. The relic is believed to bring blessings to the faithful.”
The significance of the relic is not lost on the tourism office of the region, which put the monastery in its list of attractions and places of interest in the Central Luzon region, and predicted that “the place will soon become one of the most-visited pilgrimage sites in the country.”
It is very likely to happen. The Philippines is fervently Catholic, and many Filipinos are drawn to sacred sites, miraculous images, apparitions and talismans. This early, there have been pilgrims and seekers of answers coming to the monastery. And there will be more.

Pilgrimage
We embarked on a pre-Holy Week pilgrimage to Monasterio de Tarlac, an almost three-hour drive from Manila. The road up the mountain, now christened the Mount of Resurrection by Father Ronald Thomas, was devoid of greenery save for a few hardy shrubs and gangly trees. In the future, it will be lined with stalls selling souvenirs and refreshments, we predicted. The paved road ended at the 278-hectare Tarlac Ecotourism Park, a tourism project of the provincial government, where the monastery occupies 43 hectares. A makeshift police station marked the entrance of the monastery, and policemen were on guard.
On the slope were gazebos, the shape of Medieval castles, for socializing and viewing the plains and far-off mountains. The surrounding gardens were littered with whitewashed statues of saints. The most prominent of them is a 30-foot statue of the Risen Christ, which bears some resemblance to the famous Statue of Christ the Redeemer overlooking Rio de Janeiro in Brazil.
Further down, off-limits to visitors, hermitages perched on the ledges among the shrubs, five spartan cottages with an amazing view: the plains of San Jose, a patchwork of green and brown veined with dirt roads and a river, and hemmed in by a chain of bluish mountains.

Near the viewing decks was a sizable restroom, well-kept and ready for an onslaught of pilgrims and visitors. At the other side was the administration building and dormitory with maroon tiled roofs and cream-painted walls, reminiscent of suburb houses of the nouveau riche and mid-level resorts, glinting in its newness in the sun.

At the heart of the compound, the plaza sprawled in front of the chapel that looked like a cardboard cutout against the clear sky. In the glare of noon, a short line of monks, in habits of white and sky-blue, marched across the plaza into the chapel, carrying incense and a cross. The fragrance of burning incense wafted in the air, its spiciness accented by the heat. The prior had insisted on saying mass and conducting a short recollection for the visitors.

The chapel can seat about 50. Its two wings can accommodate more. Inside, the retablo was painted white, richly embellished with gilded curlicues, whorls and leaves. A cross occupied the main niche. Above it were the words Ave, crux, spes unica, “Hail, the Holy Cross, our only hope.”

Through an oval window of the altar, we saw the silver arqueta, the ark which contains the relic. The altar area is closed off with a tall fence of wrought iron, the sense of standoffishness ameliorated by beautiful iron flowers. The gates are opened when the priest enters, when sacraments are performed and when churchgoers are allowed to touch the reliquary.

Father Ronald Thomas, popular called by his nickname Archie, dispensed his sermon, a perennial indictment of the mundane and the upholding of the more important and the spiritual, behind bars. After the mass, we lined up to touch the arqueta. The gate was opened as well as the grill doors of the altar. Each was allowed to touch the ark and have a moment of prayer and beseeching.

Bathed in golden light, the silver arqueta is engraved with decorations of curling vines and cherubim, and Christian symbols that remind one of the Crucifixion: a pair of dice, a hammer and a wrench, spears, the crown of thorns, a snake coiled around a goblet, a piece of cloth bearing the impression of Jesus Christ’s face, three crosses jutting out on the hill of Golgotha, and a ladder.

Providence
We were not able to see the relic itself. The reliquary is only opened once a year, on September 14, the Feast of the Triumph of the Holy Cross. The relic is a dark, rectangular piece of wood said to be olive. “It’s a like a Matchbox,” Father Archie says, referring to the popular toy cars that can fit on the palm of the hand.

After lunch and a round of questions, the 42-year-old diocesan priest appeared bemused by both the heat and the number of inquisitive people. All he wanted was a quiet and contemplative life, but now, he was thrust into the limelight and possibly into managing throngs of people who will come for the relic. He knows that it may disrupt their lives and the atmosphere of community, which is still in the delicate and difficult process of being shaped.

He had never planned it to be this way, but then again, he never even imagined everything—from establishing a monastic community to being the caretaker of the relic—to be this way.

“When we started the construction of the monastery, we didn’t realize that the Holy Cross will come. We were looking for a place that is conducive to our way of life, a place that is quiet where we can lead our monastic ways. It is the reason why we are here on the mountains,” he says.

There may be changes in the way he envisioned things, but whatever happens he is ready to embrace it. Everything that has happened and will happen is by providence, he believes. What seems accidental and coincidental is part of God’s design. Father Archie never thought that his journey and that of his monastery will cross paths with the storied journey of relic of the True Cross, becoming one road leading to the mountain in Tarlac.

“We believe this is God’s plan and God’s design. When were formed as congregation, as a community we received the church’s blessing on the Feast of the Triumph of the Holy Cross in 1998. So our foundation day is September 14,” he affirms.

“I personally did not even think of forming a community like this,” Father Archie, who studied at the University of Santo Tomas seminary, relates. “I was ordained as a diocesan priest in 1989.”

First assigned in San Sebastian Cathedral in Tarlac City for two years, Father Archie then served as the parish priest in the town of Ramos in Tarlac, where he turned the Church of Saint Therese of the Child Jesus into a shrine for which he also serves as its director, and founded the Servants of Risen Lord.

“I had a longing for a monastic life. I wanted to join a community but was not given a chance because of our work. So in 1998, the young men with us try to live the life at first,” he says.
After receiving the Catholic church’s blessing, formally recognizing them as a congregation, in 1998 Father Archie went in search for a suitable site for a monastery.

Place at the Peak
The provincial government offered a place in San Jose, donating 20 hectares to the congregation. In 2003, Father Archie visited the site for the first time and started raising funds to purchase additional areas and to build structures. Fortunately, there were many people helping out the fledging community, benefactors including the Cojuangcos, the province’s most prominent family.

The necessary structures both for the monastic community and for the relic were readily built in time for the relic’s arrival. Father Archie opted for the “Medieval design,” meaning the castle, for some structures because “hindi nawawala sa uso.” (It doesn’t go out of fashion.)

There are 32 monks in the community, mostly formerly young professionals, who have the common desire to embrace the monastic life patterned after the Monastic Fathers, address themselves as fraters, and wake up before dawn to pray before the birds sing. Their philosophy centers on Easter spirituality because of its emphasis on hope. According to Father Archie, they are not totally cloistered like other communities, but they are more apostolic and contemplative.

Their apostolic work includes like facilitating recollections and retreats for the public, and managing the Ramos shrine and two orphanages in Ramos and in Tagaytay City.

And yes, they have homemade products, too, like those of other religious congregations in the country. They are starting with a calamansi concentrate with honey in 350 milliliter plastic bottles, calling it Calamonks and advertising it as “squeezed and processed by prayerful hands.” Amusing as it may sound, the concentrate makes a surprisingly delectable and refreshing drink. The nuns of the Handmaids of the Risen Christ, their female counterpart, produce the concentrate and take care of the orphanages.

Now, because of several suggestions, the community is starting to make religious items for the future pilgrims of the relic.

Provenance
Father Archie’s association with the relic of the True Cross began in 2005. Lutz Ruhloff, the president of the Philippine-German Association in Oberhausen, invited the priest to be a guest at the World Youth Day in Cologne. There he met Monsignor Volker Bauer, who invited him to visit his diocese in Essen, where a relic of the True Cross was enshrined.

Catholic churches, in Germany and in Europe in general, are undergoing hard times. As the continent becomes more secular, church attendance is steadily declining. Many structures become unused or “redundant.” Some church authorities opt to sell, find other uses for, or demolish them than spend for their expensive upkeep. Many structures are reborn as museums, warehouses and restaurants.

In Essen, there are about 100 churches intended for closure and reuse.

“And they were looking for a community which can take care of that relic,” Father Archie said. “And they chose the Philippines because it is a Catholic country, and for the veneration [of the people].”

The Essen relic is one of the many relics of the True Cross, now scattered mostly in Europe. There are several stories and variations about the finding of the True Cross, recorded by early writers and churchmen. There were also stories on the events around and related to the relics. These stories, though, were generally considered apocryphal by historians. Some events in the stories, however, can be ascertained, like the completion of the Basilica of the Holy Sepulchre in 335 A.D. It is also certain that by the 340s, veneration of what were alleged to be relics of the cross was proliferating. Most of these stories though attributed the finding of the True Cross to the empress Helena, mother of the first Christian emperor of Rome Constantine.

Several early writers wrote that Helena, (born c.255 and died c.330 AD), after Christianity was granted freedom of practice throughout the Roman Empire in 312 A.D., journeyed to the Holy Land, establishing churches and putting up relief agencies for the poor along the way. Eventually, she discovered where the three crosses used at the crucifixion of Jesus and the two thieves were hidden. The Holy Sepulcher, originally a site of veneration for the Christian community in Jerusalem, was buried, and on top of it, a temple dedicated to the Roman goddess Venus was built.

According to Eusebius in Life of Constantine, around 325 to 326 A.D., Emperor Constantine, after being converted to Christianity, ordered the site be uncovered and instructed Saint Macarius, Bishop of Jerusalem, to build a church on the site.

On the other hand, Socrates Scholasticus (born c. 380), in Ecclesiastical History, wrote that Saint Helena had the temple destroyed and the Sepulcher uncovered. In the process, she discovered the three crosses and the titulus. The nails used on Christ were said to be have been found and was sent to Constantinople, where they were incorporated into the emperor’s helmet and the bridle of his horse.

But Theodoret’s (died c. 457) Ecclesiastical History gives what had become the standard version of the finding of the True Cross. Helena arrived at the place where Jesus suffered and ordered the temple destroyed. When the tomb, which had been buried for a long time, was discovered, three crosses were also unearthed near the sepulcher. Everyone believed one of them is the cross on which Jesus Christ died, though no one could tell which one. Macarius, the president (some said bishop) of Jerusalem, resolved the problem by allowing each cross to be touched by a very ill woman. The cross that healed the woman was considered the True Cross.

“She (Helena) had part of the cross of our Savior conveyed to the palace. The rest was enclosed in a covering of silver, and committed to the care of the bishop of the city, whom she exhorted to preserve it carefully, in order that it might be transmitted uninjured to posterity,” wrote Theoderet.

Interestingly, there is a story relating the history of the True Cross before it was used for crucifixion and its finding. In the late Middle Ages and Early Renaissance, the story on the provenance of the True Cross is generally accepted.

Jacopo de Voragine, Bishop of Genoa, recorded the story of the pre-Christian origins of the True Cross in the Golden Legend in 1260. The story tells that the wood of the True Cross came from a seed of the Tree of Life which grew in the Garden of Eden. When Adam was dying, he asked his son Seth to go to the archangel Michael and beg for a seed from the Tree of Life. When Adam died, the seed was placed in his mouth. When he was buried, the seed grew from his mouth and became a tree.

Many centuries later, when the Queen of Sheba embarked on a journey to meet King Solomon, the tree was felled and the wood used to build a bridge over which she would pass. The queen was struck by the portent of the wood the bridge was made of. She fell on her knees and worshipped it. She told Solomon that a piece of the wood would bring about the replacement of God’s covenant with the Jewish people by a new order. Fearing the eventual fall of his people, Solomon had the wood buried. After fourteen generations, the wood was used to build the cross for crucifixion.

The part of the True Cross found by Helena left in Jerusalem was encased in a silver reliquary and housed in the basilica under care of the bishop there. It was periodically exhibited for the veneration of the faithful. Accounts say a part of this relic was taken as trophy by the Sassanid Emperor Khosrau II when he captured Jerusalem in 614 A.D. When the Byzantine Emperor Heraclius defeated Khosrau in 628, he reclaimed the relic and took it to Constantinople. Later, he returned it to Jerusalem.

The restoration of the Cross to the Church of the Holy Sepulcher in Jerusalem is said to happen on September 14. Thus on that date, the Roman Catholic Church commemorates this victory with the Feast of the Exaltation (or Triumph) of the Holy Cross.

Around 1009, Christians in Jerusalem hid the relic until its rediscovered during the First Crusade by Arnulf Malecorne, the first Latin Patriarch of Jerusalem, on August 5, 1099. In 1187, during the Battle of Hattin, Saladin grabbed hold of it. After that, it vanished.
Other pieces of the cross were further broken up and widely distributed, many given as gifts to churches across Europe. Furthermore the capture and sacking of Constantinople by the Fourth Crusade in 1204 lead to the partition and dispersal of the relics in its possession. The bishops and knights in the crusade divided the relics among themselves and brought them to their homelands, where they donated them to churches and monasteries.

Thus today there are many churches in Europe which possess relics of the True Cross. It can be said that many of these relics came from Constantinople, and it is very possible that many are fakes. During the Middle Ages, relics were held in high esteem, and there were many unscrupulous merchants who fabricate relics.

Today, Santo Toribio de Liébana in Spain, a popular Catholic pilgrimage site, is said to hold the largest piece of the relic. Though their authenticity impossible to verify, it is undeniable that the relics of the True Cross foment fascination and, to many, can stir up faith and religiosity.

And faith is more important to Father Archie.

Public mission and message
When Monsignor Bauer offered the relic to him, Father Archie accepted.

“I didn’t really think about what might be involved in accepting the relic. I didn’t know what might be demanded of us. We didn’t even have the money to build a suitable chapel for it. What I did know was that I wanted to bring it to the Philippines, and I wanted Filipinos to be able to venerate the relic of the Holy Cross in their own country,” he says.

On January 29, 2007, Monsignor Bauer arrived at the Diosdado Macapagal Interntional Airport, in Clark Freeport Zone in Pampanga, with the relic. The next day, it was transferred to the Monasterio de Tarlac where it was formally enshrined. Leading the ceremony was the Most Reverend Fernando Filoni, D.D., the papal nuncio in the Philippines. For the first time, the monastery was thronged with believers and church officials from different dioceses and archdioceses in the country—a glimpse of things to come.

Father Archie and his monastery now take on another mission, a bigger one: to bring as many people as possible to the relic. They started by opening up the monastery to the public during weekends. From Monday to Friday, they are closed to the public so that they are still able to lead monastic lives. When the monastery gets busy, the priest plans to create a cloistered area where only the monks are allowed.

Also the church must be expanded to accommodate the growing number of pilgrims. The present chapel was initially intended to be an oratory for their own use. Father Archie is contemplating on building a bigger church. He is also thinking of a shuttle service from Tarlac City for those who will come without their own vehicles.

The rest he relies on God, especially the spiritual things, especially miracles many people are going to hope for. There have been miracles, he admitted, attributed to the relic. Someone with a grave illness was healed; a relationship was patched up; and United States visas were approved, prayers answered, he enumerated generally.

“In fact, even before the relic was brought here, miracles have already been happening. The chapel which enshrines the relic was constructed in no time. Both the public and the private sectors are working hand in hand to put up and improve the place. That kind of unity alone is miracle,” Father Archie declares.

He is not really comfortable with the idea of people coming here thinking of and looking for miracles. “Sometimes [being in the] mountain in search of God is already a miracle. That is the best way to look at it,” he says.

“With or without the relic, our faith should be firm. We are so blessed that we have a fragment of the Holy Cross. But without the relic, I think we have to encourage one another. I think it is a very important thing,” he adds.

For Father Archie, more than the miracles, the relic of the True Cross bears a more important thing: its meaning.

“It gives us hope,” he said, staying true to the Easter spiritually he espouses “Despite our present situation, we still believe that God is still with us.”

It seems that the circle is coming to completion for Father Archie and the monastic community. A piece of the cross on which Jesus Christ died is now housed in a community that rejoices in the significance of His resurrection. In death, there is the promise of life.

Contact Information
The Servants of the Risen Christ can be contacted through Frater Thomas Mary Lawrence with mobile phone number 0917-932-8738, or email
monasteriotarlac@yahoo.com. Its counterpart, the Handmaids of the Risen Christ Monastic Community, which produces the Calamonks calamansi concentrate, has its formation house at 11-1 Remy Street corner Nena Drive, Villa Teresa, Angeles City, Pampanga and can be contacted through mobile phone numbers 0919-6578315 and 0920-8636028.
The Department of Tourism office in Region III can be contacted through telephone numbers (045) 961-2665, 961-2612 and 625-8525 or email
celtour@yahoo.com. The Tarlac Provincial Tourism office can be contacted through telephone number (045) 982-2374, and the Tarlac City Tourism Council and its chairman Lydia Co through telephone numbers (045) 982-4051 and 982-1923.
Getting There
The Monasterio de Tarlac is in the Servants of the Risen Lord Monastic Community, Tarlac Ecotourism Park, Lubigan, San Jose, Tarlac.
From Manila, take the North Luzon Expressway, exiting at the Santa Ines Toll Plaza in Mabalacat, Pampanga. Proceed northwards to Tarlac City. In the barangay of San Sebastian (Landmark is Hon Kee Tea House), turn left at the Tarlac-Pangasinan bypass road going to the town of Camiling. Follow the 36-kilometer backcountry but well-paved road to the barangay Lubigan in San Jose, Tarlac.

Picture: Sunflowers On Their Shoulders (Panagbenga 2007, Baguio City)

View this photo

Love is in the Air

My first helicopter ride happened a few days before Valentine’s Day and in the company of dating couples. The Euro Chopper, which can carry six people including the pilot and in other days is used for t14helicopter_date_in_the_sky raffic reporting, waited at the rooftop of the Hotel InterContinental Manila for the excited passengers.

Being in the chopper was like being inside a glass bubble that floated over the city. The "back seat" was elevated so that passengers had the same view as those in front. The takeoff gave us a rush of feeling -- a mix of nervousness, anticipation, excitement and elation. The city revealed it, bathed in the late afternoon sun, like never before.

From the take-off point in Makati, we passed by buildings and surveyed the highway and the flyovers of Edsa. It was disorienting at first, trying to figure out the place. We saw the expanse of green we thought there wasn’t and an urban sprawl bigger than we had imagined. The huge block of SM Megamall was not that huge after all, facing now an expanse of green that was the Wack Wack golf course. Couples in the helicopter might have a Superman moment, where Superman takes Lois Lane for a ride over New York City at night, and before she knows it, she has fallen in love.

For five years now, Trapik.com, the traffic information provider, and Flowers Express, the on-line flower provider, together other partner companies, have been creating these Superman moments with their "Date in the Sky" gimmick, which they created to veer away from the usual Valentine ritual. They take couples for an eight- to 10-minute helicopter ride over Metro Manila and a poolside dinner afterwards. Very neat. Imaginative and unusual, the concept, however, is not altogether new. A great romantic moment seems to require a grand and awe-inspiring view. It seems that the feeling inside must manifest in the physical world. The feeling requires it to be beautiful.

The chopper flight provides the opportunity not only to fall in love with a partner, but also to fall in love with the city we move and love in. The chopper flight is a manifestation that love is something like flight.

(The Daily Tribune, 14 Feb. 2007)

PICTURE: Aerial View of Southern Metro Manila (Feb. 10, 2007)

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PICTURE: The Pasig-Mandaluyong area with SM Megamall and Wack Wack Golf Club (Feb. 10, 2007)

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PICTURE: The Pasig River Meanders (Feb. 10, 2007)

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Mundane Pleasures at the Foot of the Mystic Mountain

Kinabuhayan_cafe_treehouse Pilgrimage and tour to Mount Banahaw, considered mystical and sacred by many, may not be possible right now because the Department of Environment and Natural Resources (DENR) has closed it off to visitors in order for the mountain and its ecology to recover, one can at least explore the springs and enjoy a stay in a quaint café in Dolores, a town in the province of Quezon at the foot of the mountain. It is a popular jump-off point of pilgrims and climbers.

We went there after a stay at the acclaimed The Farm at San Benito, where de detoxified and ate raw vegetarian food. We plunged into the bustle of Lipa proper and headed east to Dolores for Kinabuhayan Café Bed and Breakfast. It was an uneventful hour or so drive through the towns of Padre Garcia and San Antonio and entering Quezon province through Tiaong. Dolores was a quaint town with narrow, sloping roads.

On Dejarme Street in the quiet neighborhood of Barangay Bayanihan stood Kinabuhayan Café, equally quaint as the town, near a chapel and an elementary school. A big tamarind tree marked its location.

Opened in the Holy Week of 2003, Kinabuhyan Café is owned by buddies Jay Herrera, production designer, and Winston Baltasar, motoring journalist and former managing editor of Top Gear magazine. It stood on Herrera’s family property, which was before an empty lot with a garage. The two established this only bed-and-breakfast place in the area with Herrera designing and acting as chef. Herrera lives here while Baltasar goes home to Makati. The café is named after the barangay at the foot of Banahaw where some natural sacred shrines are located. The name means "place of resurrection."

The café in white paint was charmingly accented with details like numerous different windows, which Herrera collected along the way. In the yard, there were two open-air, two-story huts as accommodation plus a nice three-level tree dwelling at the tamarind tree. The tree was in full bloom, thus anyone sleeping here would be sprinkled with tamarind blossoms upon waking up. The huts had bamboo slats flooring and an open-air bathroom at the side with its own garden. Each hut can accommodate two to eight persons. A bathroom and toilet with hot water are very welcome amenities in this part. Now, mountaineers, trekkers and pilgrims to Mount Banahaw can journey with relative ease. But Kinabuhayan café itself is fast becoming a destination.

In the café, you dine with their black, fat, laidback dogs lounging around. They were so people-oriented, that is, ultra friendly even to strangers and unmindful of the passing and going of people. The fattest was called Chongki. Herrera, who wore his salt-and-pepper hair long, liked telling us how, when calling the dog, some people would look up. A pregnant black cat also stalked the whole area. She was friendly too.

The food prepared here they call "Pinoy gourmet," Filipino dishes with European touches. For lunch, we were served a large plate of treats: risotto with black mushroom, slices of singkamas and chayote, mung bean sprouts, fresh pako or young fern, and best of all, baked chili chicken. Dessert was sweet potato cooked in pandan and vanilla-flavored syrup, served on crisp open fried spring roll wrapper and topped with cream. This was concluded with cups of Quezon barako coffee flavored with pandan.

Winston told us that Jay grows a chesa tree in the backyard. I don’t know of anyone who likes chesa, that deep-yellow, heart-shaped fruit. Perhaps, Jay might be one. He makes samosas out of them stuffed with ground pork, chili and oyster sauce. He calls it "chesmosa."

Along the way, I saw several angel’s trumpets, small trees with large, pendent, peach-colored flowers, which seems to have a fondness growing in mountainous areas. Sandy told me that the local name is talampunay and is said to be hallucinogenic. The leaves can be dried and made into cigarettes while the flowers can be boiled and drank as tea.

Jay and Winston like to tell a story about how musician Joey Ayala got stoned drinking a concoction made from angel’s trumpet flowers that he ended up putting his shoes inside the refrigerator.

But a more acceptable way to get high is with lambanog, which flows ceaselessly in this café during full moon nights. With the smoking and talks and intoxication, I wondered about the wellness aspect of this place. Most probably, it is the energy from Mount Banahaw, which Winston believes in and gushes about. He also said that the water that springs from the mountain is therapeutic.

Off we went to the mountain, about 15-minute drive from the café. We fetched our guide Minda Godoy, a sixty-ish Rizalist, in barangay Santa Lucia. We passed by the large compound of the Rosa Mistica religious group. Banahaw harbors multitudinous religious groups and cults. Kinabuhayan proper is a thriving community with a basketball court. Rows of stores selling fruits, vegetables, souvenirs and herbal cures lined the narrows steps towards the church of Tatlong Persona Solo Dios. A left turn would bring you to the foot of the mountain itself. Because of human traffic had taken its toll on the mountain, Banahaw, a declared protected area, is closed for five years, starting 1994 to be able to recuperate. We could go as far as the Kinabuhayan complex where the Kinabuhayn spring was with a large submerged stone bearing an imprint of a foot. The site is called Yapak ni Kristo (Christ’s footprint). We lighted some candles. Nearby was a cave with a stone and an image of Mary at the entrance. As we go inside the dark cave, our lit candles revealed many religious images, mostly those of Virgin Mary and Santo Ninos. Aling Minda was chanting as we went along. After visiting these sites, we wade into the gelid water. Winston filled his plastic containers with spring water. Around us, there are several religious images tucked in crevices. Also there were empty sachets of shampoo, wrappers and other garbage items. Serious mountaineers and religious members are okay, said Winston. It’s the jologs crowd that throngs the mountain and leaves heaps of trash including pornographic materials and bottles of liquor.

Body wearied but soul replenished, we sank into the comforts of our car seats as we headed home.

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Prior booking in Kinabuyan Café is required. Contact Winston Balatasar through mobile phone numbers 0917-3271106 and 0917-5241106, or e-mail kina_cafe@yahoo.com. Visit its website at www.klar.us/kinabuhayan_café for more information, tour packages, pictures, detailed directions for going there and prices.