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Saysay Bikol, Naga City (2025)

29/07/2025

Happy birthday, Dr. Paz Verdades M. Santos! Dyos mabalos!

29/07/2025

𝗠𝗜𝗚𝗨𝗘𝗟 𝗦𝗘𝗟𝗚𝗔’𝗦 𝗖𝗔𝗧𝗔𝗟𝗢𝗚𝗨𝗘 𝗢𝗙 𝗧𝗬𝗣𝗛𝗢𝗢𝗡𝗦
Ruben Jeffrey A. Asuncion

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For a country at the forefront of storms originating in the Pacific, the development of systems to predict, observe, analyze, and record typhoons is an absolute necessity in the Philippines. Today, our weather agency—the Philippine Atmospheric, Geophysical and Astronomical Services Administration (PAGASA)—leads this effort. But not without controversy and criticism, which is understandable, as typhoons often arrive in succession, offering little to no reprieve. This raises a compelling question: how did we manage before satellites and official weather bureaus?

In 2020, Esquire magazine published an article recounting how the Philippines endured Typhoon Dading in 1964 without the aid of satellite technology. The piece described the country’s lack of adequate weather forecasting infrastructure at the time and shared personal accounts of the storm, along with an ingenious grassroots system of gathering information. As *Esquire* wrote, “news of incoming typhoons were spread by fishermen and sailors through word of mouth and through radio transmissions from vessels at sea.”

But the article missed one crucial institution: the Manila Observatory.

Operated by the Jesuits since 1865, the Manila Observatory served as the country’s de facto weather bureau long before the state-run agency was founded. It began issuing typhoon warnings in 1879 and expanded its scope to earthquake observations by 1880. In 1884, the Spanish government formally recognized the Observatory as the official Philippine institution for weather forecasting through a royal decree.

The Jesuits are known for their rigorous observation of natural phenomena. Among them, two Spaniards stand out for their extensive studies on storms in the Philippine archipelago. One is the more widely known Fr. Federico Faura (1840–1897), the founder of the Manila Observatory. The other is Fr. Miguel Selga (1879–1956), a Harvard-educated astronomer and meteorologist who also taught at the University of the Philippines.

In Fr. Selga’s Primer Catálogo de Baguios Filipinos (“Catalog of Philippine Typhoons”), he documents storms that struck or passed near the archipelago, with entries dating from the year 414 to 1703. A 2007 paper published in the *Journal of Geophysical Research* remarked that “an assessment of the accuracy of the reports [in Fr. Selga’s catalogo] is not easy to make. However, [the researchers] had some proof that they were written with special care. ... Selga’s Chronology is an invaluable starting point for obtaining a complete typhoon chronology in the Pacific. It provides high-resolution and reliable information on a total of 652 typhoons and tropical storms in the western Pacific area.” Selga’s Catalogo is more than just a tally of typhoons—it is a remarkable collection of historical records essential to understanding the country’s relationship with extreme weather.

One of the earliest documented accounts of a typhoon in Bikol is found in Selga’s work, describing a baguio that stranded the galleon Santo Tomas off Catanduanes. This event occurred on the night of 1 May 1601, and is based on a letter from the Oidor General to the Spanish king dated June 30 of the same year.

The Santo Tomas had just completed a 72-day voyage from Acapulco and was entering Philippine waters when a navigational error along the treacherous San Bernardino Strait caused it to drift toward the “bay of Catanduanes,” later identified as Catamban Bay in Blair and Robertson’s The Philippine Islands.

In the Catalogo, Fr. Selga writes:

“1601 1 de Mayo—Hizose a la vela en el puerto de Acapulco la nao Santo Tomas el 16 Febrero de 1601, descubrio Filipinas en 72 dias que fue a los 29 Abril y por la lobreguez del tiempo erraron los pilotos el estrecho de San Bernardino: arrastrados por las corrientes hacia el Norte se hallaron enseñados en las Catanduanes donde estuvieron con riesgo de perdiese. Estando en la ensenada, “la noche del uno de Mayo, hubo un huracan tan recio que s**o la nao de donde estaba y garrando la ancla iba a dar en los arrecifes y peñas,” y si no interviniera la misericordia de Dios no salieran con vida de tan grande furia de vientos y oleaje. Duro la tormenta toda la noche; a la mañana siguiente el tiempo abonanzo y salto a tierra toda la gente que eran mas de 500 personas y se s**o las platas, artillerias, y mercaderias sin que se perdiese mas que el casco de la nao.

“No consta claramente que este temporal fuese un baguio. Por una parte el Oido General en carta su Magestad escribia el 30 de Junio de 1601 que “hubo un huracan tan recio que s**o la nao de donde estaba,” y D. Agustin Arceo, Maestre del Campo, de la nao, que declaro a las 10 de la noche, ”sobrevino un gran temporal y la nao empezo a garrar y habia grandisima borrasca de un agua y viento.” Por otra parte al Audiencia informaba al Rey que el galeon Santo Tomas se habia perdido en la costa de Catanduanes “por haber errado los pilotos de embarcadero.” Hase sentido mucho la perdida esta nao, anadia Tello, por ser la mejor que en esta carrera ha habido hasta ahora y mas verse perdiese sin temporal.”

The English translation by Fr. Selga, edited by Fr. Victor Badillo of the Manila Observatory in 1972, reads:

“1 May 1601—The ship Santo Tomas set sail from Acapulco on 16 February 1601 and sighted the Philippines on 29 April. On account of the murkiness of the weather the pilots missed San Bernardino Strait and were swept along by the currents towards the north until they reached the waters of Catanduanes where they were in danger of perishing. Lying at anchor in the bay on the night of 1 May such a violent hurricane came on that it tore the ship away from its moorings. The vessel, dragging its anchors, was about to go on the reefs and rocks and, if it had not been for the mercy of God, no one would have escaped with his life from such a fury of winds and waves. The tempest raged all night. On the following morning the storm abated and all the people, numbering more than 500 persons, disembarked. The silver, artillery and merchandise were unloaded. Nothing but the hull of the ship was lost.

“It is not altogether clear whether this storm was a baguio or not. On the one hand, the auditor general wrote in a letter to His Majesty on 6 June 1601 “that there was a hurricane so violent that it broke the ship away from it’s moorings" and D. Agustin Arceo, captain of the vessel, declared that at ten o'clock at night a heavy storm came on, the ship began to drag and there was a violent wind and water. On the other hand, the audiencia informed the king that the galleon Santo Tomas was lost on the coast of Catanduanes on account of the pilot's having missed the mouth of the channel. "The loss of this ship has been sorely felt," added Tello, "for it was the best that had been placed on this route so far; and the more so, since it was lost without a storm."

Notably, this same narrative also appears in the accounts of another Jesuit historian, Fr. Pedro Chirino (1557–1635). Considering the month in which the incident took place, it coincided with the habagat or vendavales—the southwest monsoon that sweeps across the Philippine archipelago.

This early record reminds us that long before satellites and Doppler radars, Filipinos were already charting the skies with science, faith, and urgency. The work of Jesuits like Fr. Selga not only preserved invaluable meteorological data but also deepened our understanding of typhoons as part of our lived reality. Revisiting these early chronicles allows us to appreciate the legacy of local resilience and the enduring quest to read the winds that shape our islands.

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Burábod is a series of curated quotations from historical manuscripts and archival documents, offering glimpses into the rich history, culture, and development of the Bikol region. Named after the Bikol word for "stream," Burabod flows from global archives, bringing original sources to light for deeper understanding.

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SOURCES

Asuncion, Ruben Jeffrey. “Monsoons and Storms in Bikol History.” Saysay Bikol. Accessed July 24, 2025. https://www.facebook.com/photo.php?fbid=1008729398095249&set=a.394307712870757&type=3&rdid=kq121XDSja132wZm&share_url=https%3A%2F%2Fwww.facebook.com%2Fshare%2F1CJH29MwmH%2F #.

Blair, Emma Hellen, and James Alexander Robertson. The Philippine Islands, 1493–1898, Vol. 27. Cleveland: Arthur H. Clark Company, 1916.

Chirino, Pedro, S.J. Relacion de las Islas Filipinas y de lo que en ellas han trabajado los padres de la Compania de Jesus. 2nd ed. Manila: Imprenta de D. Esteban Balbas, 1890. Through the Hathitrust.org. Accessed July 27, 2025. https://babel.hathitrust.org/cgi/pt?id=miun.aqn8202.0001.001&seq=209&fbclid=IwY2xjawL1E2lleHRuA2FlbQIxMABicmlkETFNczJRUnp4SFZXZkRLcVc1AR4tiqwBc4iTeSQjp3lf3BtqLprO9Dz75cWiFTzMZVRfy6hH6KlsPs7ar5oy8A_aem_fDRYB69zViWHt8mQmewkcw.

García-Herrera, R., P. Ribera, E. Hernández, and L. Gimeno. “Northwest Pacific Typhoons Documented by the Philippine Jesuits, 1566–1900.” Journal of Geophysical Research 112, D06108 (2007). Accessed July 27, 2025. https://docta.ucm.es/rest/api/core/bitstreams/1f02c02d-c3be-4a6e-8640-ab5c50ba6364/content?fbclid=IwY2xjawL1DEtleHRuA2FlbQIxMABicmlkETFNczJRUnp4SFZXZkRLcVc1AR7GfU87weY0nDluZxGPciZ83Uf8p11jkwQ45ePGrWyMD449MvJJMw6X1urWXQ_aem_uMWx6aCy0xwDc9rCLqUc0g.

“History.” Manila Observatory. Accessed July 28, 2025. https://www.observatory.ph/about/.

Limos, Mario Alvaro. “Typhoon Dading of 1964 and How the Philippines Detected It Without Satellites.” Esquire Philippines. November 14, 2020. Accessed July 28, 2025. https://www.esquiremag.ph/long-reads/features/typhoon-dading-1964-how-philippines-detected-typhoons-without-satellites-a00293-20201114-lfrm.

Saysay Bikol. “Bikol: Typhoon Tracks and Points of Reference.” Saysay Bikol. Accessed July 24, 2025. https://www.facebook.com/story.php?story_fbid=1042345394733649&id=100068745955201&rdid=72554zUzXUHyAMkd #.

Selga, Miguel, S.J. Catalogue of Philippine Typhoons. Philippine Studies 20, no. 1 (1972).

———. “Charts of Remarkable Typhoons in the Philippines 1902–1934.” In Catalogue of Typhoons 1348–1934, 55 pp. Manila: Weather Bureau, 1935.

———. “Primer Catalogo de Baguios Filipinos.” Originally published in Revista Sociedad de la Astronomica de España y America. Accessed July 24, 2025. https://archives.observatory.ph/files/selga/Published/Selga_pub_12_01.pdf.

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28/07/2025

𝗕𝗜𝗦𝗛𝗢𝗣 𝗗𝗢𝗠𝗜𝗡𝗚𝗢 𝗖𝗢𝗟𝗟𝗔𝗡𝗧𝗘𝗦 𝗩𝗜𝗦𝗜𝗧𝗔𝗧𝗜𝗢𝗡 𝗧𝗢 𝗖𝗔𝗥𝗔𝗠𝗢𝗔𝗡
Javier Leonardo V. Rugeria

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Between February 1791 and November 1792, Cáceres Bishop Domingo Collantes, O.P. visited various towns under his episcopal jurisdiction, from the former Tayabas province to Nueva Caceres and its environs. On 28 July 1792, he visited the town of Caramoan, which, at that time, was under the administration of the secular clergy. The following excerpt from Collantes’s episcopal visitation records gives us a detailed description of the town’s forerunner Paniniman, the Moro raids of 1757, the town’s relocation and reconstitution, as well as its visitas during the last decade of the eighteenth century.

In the town’s Libro de Ordenanza, folio 25, the following decree was entered:

“El pueblo tiene muy pocas casas, cercado de montes y algo informe. Es nueva población, que antiguamente estaba en la mar del Norte, cerca de la playa, y se llamaba Paniniman, que, cuando la irrupción de los Moros, que fue el día 4 de Octubre de 1757, en que todo lo asolaron, sus moradores, que pudieron escapar en los montes, la trasladaron a este sitio, que dista de aquél dos horas de camino muy montuoso, y se llama Caramoan, tomando el pueblo su denominación del nombre del río que pasa por él. Es cabecera de su partido y residencia de nuestro Cura.

En el mismo Mar del Norte tiene este pueblo de Caramoan las visitas de Tabiguian, Gibgos, Pambuhan y Bahi, en la misma Playa este último, y los demás distantes de ella como una hora de camino, y, en la Mar del Sur, está otra visita llamada Parogcan, distante como cuatro horas de navegación, todas con su iglesia de paja, menos la de Tabiquian y Gibgos y sus titulares son: de Parogcan, Nuestra Señora del Rosario; de Bahi, La Concepción; y de Pambuhan, Santa María Magdalena.”

English Translation:

“The town has very few houses, surrounded by mountains and somewhat disordered. It is a new settlement, which in former times was located on the northern sea, near the shore, and was called Paniniman. When the Moros raided it on the 4th of October 1757 and devastated everything, the surviving inhabitants fled to the mountains and moved the town to its current location, which lies two hours away by a very mountainous path. It is now called Caramoan, the town having taken its name from the river that runs through it. It is the head town of its district and the residence of our parish priest.

On the same northern sea, the town of Caramoan has the visitas of Tabiguian, Gibgos, Pambuhan, and Bahi, the last one right on the shore, and the others about an hour's walk inland. On the southern sea is another visita named Parogcan, about a four-hour sail away. All have thatched churches, except those of Tabiguian and Gibgos. Their patrons are as follows: of Parogcan, Our Lady of the Rosary; of Bahi, the Immaculate Conception; and of Pambuhan, Saint Mary Magdalene.”

This vivid account from Bishop Collantes’s visitation not only documents the physical and spiritual reconstitution of Caramoan from the ashes of Paniniman, but also offers a rare glimpse into how communities in late eighteenth-century Philippines navigated the threats of slave raids and displacement. In choosing to rebuild inland, anchored by faith and geography, the townspeople asserted both their survival and continuity. The visitas, scattered along coasts and mountains, stand as enduring testimonies to a people’s devotion, adaptability, and the enduring ties between land, memory, and the sacred. Today, these records serve not just as historical fragments but as echoes of a community's determined re-rooting in the face of upheaval.

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SOURCE

Sanchez Fuertes, Cayetano O.F.M. Testimonio de la Prosecución de la 2a Parte de la Visita Diocesana de Nueva Cáceres. Philippiniana Sacra LIX (180): 647-686.

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26/07/2025

𝗦𝗔𝗡𝗚𝗛𝗜𝗥𝗔𝗡 𝗡𝗜𝗡 𝗕𝗜𝗞𝗢𝗟: 𝗔 𝗚𝗢𝗟𝗗𝗘𝗡 𝗦𝗧𝗔𝗡𝗗𝗔𝗥𝗗 𝗜𝗡 𝗥𝗘𝗚𝗜𝗢𝗡𝗔𝗟 𝗟𝗔𝗡𝗚𝗨𝗔𝗚𝗘 𝗔𝗡𝗗 𝗟𝗜𝗧𝗘𝗥𝗔𝗧𝗨𝗥𝗘

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In the history of Philippine regional literature, Sanghiran nin Bikol stands as a pioneering publication that redefined the possibilities of the Bikol language. First released in July 1927, the magazine was more than a periodical. It was a bold assertion of identity. Backed by the Academia Bicolana, the publication became a vital outlet for intellectual and literary efforts in a time when regional languages were often overshadowed by Tagalog and English.

Its title, Sanghiran, takes root from the Bikol noun sanghid, or “the mark of gold on a touchstone to determine its purity.” Lisboa’s Vocabulario de la Lengua Bicol defines it is “la señal de oro en la piedra de tocar.” By invoking this image, the publication presented itself as a cultural scrutiny—a platform to test, refine, and showcase the brilliance of Bikolnon thought, art, and literature. Each issue reflected the authenticity and value of its language and people.

The design of Sanghiran’s cover, consistent throughout its four-year run from 1927 to 1931, was full of symbolism: a Bikolana gazing upward, books that bring wisdom, a glowing sun, the Mayon Volcano, a church, and a coconut tree standing firm—a nod to the land’s bounty and everyday life. The subtitle Katinubdan asin Lahian (philosophy and heritage) spoke of cultural depth.

Behind this powerful imagery was a circle of committed pioneering minds. Casimiro Perfecto led as publisher and organizer, aided by key figures such as Francisco Celebrado, Fr. Jose Ofracio, and chief writer Lorenzo Rosales. Editorial duties were shared between Perfecto, Celebrado, and Mariano Nicomedes, while many other contributors—Luis Dato, Fr. Luis Dimarumba, Rosalio Imperial Sr., and Nicolasa Ponte-Perfecto, among them—enriched its pages with poetry, essays, and linguistic studies.

The printing was largely sustained by Perfecto’s own initiative, even reaching as far as Iloilo through his family-run press, La Panayana. Such commitment revealed how deeply the founders believed in the power of the Bikol language, not just as a means of communication, but as a vessel of pride and cultural legacy.

Today, Sanghiran nin Bikol endures as a milestone in the intellectual history of the Bikol region. It was the first publication to seriously and systematically study, promote, and develop Bikol as a language of literature, thought, and identity. Its legacy remains a challenge to our generation: to continue what it began, to write and think in Bikol, and to elevate it—always—with the golden standard it first set nearly a century ago.

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Tandâ, a Bikol word meaning both ‘marker’ and ‘to keep in mind,’ is Saysay Bikol's way of looking back and reflecting on key historical events that shaped society and the region—highlighting moments where regional involvement played a vital role.

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REFERENCES

General, Luis Ruben M., et al., eds. Readings in Bikol Culture. 2nd ed. Naga City: University of Nueva Caceres Press, 2024.

Lisboa, Marcos de. Vocabulario de la lengua bicol. 2nd ed. Manila: Est. tip. del Colegio de Santo Tomás, 1865.

Olaño, Ramon. Sanghiran nin Bikol. Bikol Wikipedia.

Realubit, Maria Lilia F. Bikol Literary History. Naga: Bikol Heritage Society, 2001.

———. “Mariano Perfecto: Writer, Translator and Publisher.” In Katipon: Gawad Bonifacio sa Panitikan. Manila: National Commission for Culture and the Arts, 1998.
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25/07/2025

𝗧𝗛𝗘 𝗗𝗨𝗧𝗖𝗛 𝗥𝗔𝗜𝗗 𝗢𝗙 𝗖𝗔𝗚𝗦𝗔𝗨𝗔, 𝟮𝟱 𝗝𝗨𝗟𝗬 𝟭𝟲𝟯𝟲

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In his “Estado geográfico”, Fray Felix de Huerta, O.F.M., wrote:

“Por los años de 1636 incendiaron y asolaron los Holandeses este pueblo, los cuales hicieron su entrada por la ensenada de Albay el dia veinticinco de Julio, en ocasion que el pueblo celebraba con regocijo la fiesta de su santo titular.”

Translation in English:

“In the year 1636, the Dutch set fire to and ravaged this town. They made their entrance through the bay of Albay on the twenty-fifth day of July, at a time when the town was joyfully celebrating the feast of its patron saint.”

On July 25, 1636, as the people of Cagsawa (in contemporary spelling) joyfully celebrated the feast of their patron saint, St. James the Great, disaster struck. Dutch warships entered Philippine waters, launching a swift and violent coastal assault in a bid to undermine Spanish rule. After plundering the nearby town of Albay, the raiders moved on to the defenseless village of Cagsawa. There, amidst the festivities, they set the pueblo ablaze—marking one of the earliest recorded acts of foreign aggression in the region and leaving a lasting scar on its colonial history.

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Burábod is a series of curated quotations from historical manuscripts and archival documents, offering glimpses into the rich history, culture, and development of the Bikol region. Named after the Bikol word for "stream," Burabod flows from global archives, bringing original sources to light for deeper understanding.

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REFERENCES

de Huerta, Felix, O.F.M. Estado geográfico, topográfico, estadístico, histórico-religioso, de la santa y apostólica provincia de S. Gregorio Magno, de religiosos Menores descalzos de la regular y más estrecha observancia de N.S.P.S. Francisco, en las islas Filipinas. Manila: Imprenta de los Amigos del País, á cargo de D.M. Sanchez, 1855.

Gómez Platero, Eusebio, O.F.M. Catálogo biográfico de los religiosos franciscanos de la Provincia de San Gregorio Magno de Filipinas: Desde 1577 en que llegaron los primeros a Manila. Manila: Imprenta del Real Colegio de Santo Tomás, a cargo de D. Gervasio Memije, 1880.

National Historical Commission of the Philippines. Church of Cagsaua. National Registry of Historic Sites and Structures of the National Historical Commission of the Philippines. Accessed July 20, 2025. https://philhistoricsites.nhcp.gov.ph/registry_database/church-of-cagsaua/

Recto, A. S., E. R. Recto, and R. R. Avellana. “Preliminary Results of Archaeological Investigation in Cagsawa Ruins in Albay, Philippines: Sacred Spaces Archaeology.” SPAFA Journal 2 (2018). https://doi.org/10.26721/spafajournal.v2i0.158.

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24/07/2025

𝗕𝗜𝗞𝗢𝗟: 𝗧𝗬𝗣𝗛𝗢𝗢𝗡 𝗧𝗥𝗔𝗖𝗞𝗦 𝗔𝗡𝗗 𝗣𝗢𝗜𝗡𝗧𝗦 𝗢𝗙 𝗥𝗘𝗙𝗘𝗥𝗘𝗡𝗖𝗘

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In a July 1936 record map of the Manila Observatory, around six “typhoons and depressions” were recorded. Five of these occurrences originated in the Pacific Ocean, west of the Philippines, near the Marianas and Western Caroline Islands. One originated in the China Sea (now West Philippine Sea).

According to PAGASA, storms and similar weather disturbances in the “Western North Pacific Ocean, including the Philippines” normally occur “during the months of May to November, but storms sometimes occur in all months.” It also notes that “tropical cyclones form over oceans of the world except in the South Atlantic Ocean and in the southeastern Pacific.”

In the North Atlantic, Eastern North Pacific, and South Pacific Oceans, they are called hurricanes. In the Bay of Bengal, Arabian Sea, and Western South Indian Ocean, they are referred to as cyclones. In the eastern part of the Southern Indian Ocean, the term is willy-willy, and in the Western North Pacific Ocean, they are called typhoons.

The North Pacific Ocean west of 170°E receives an average of 211 tropical cyclones every 10 years, the highest number among all regions where tropical cyclones form.

The Philippines is prone to tropical cyclones due to its geographical location, which generally brings heavy rains and flooding of large areas, along with strong winds that result in significant casualties and destruction of crops and properties.

The Bikol region, located along the eastern seaboard of Luzon in the Philippines, is highly vulnerable to typhoons due to its position directly in the path of storms entering from the Pacific Ocean. Its unique topography—comprising mountains, valleys, and coastal areas—exacerbates the effects of these weather disturbances, often resulting in severe flooding and widespread damage. As a frequent reference point for typhoons, Bikol exemplifies the urgent need for adequate understanding and preparedness in dealing with such maritime phenomena. Strengthening knowledge in this area is essential for minimizing risks and enhancing the region’s resilience to recurring typhoon impacts.

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Burábod is a series of curated quotations from historical manuscripts and archival documents, offering glimpses into the rich history, culture, and development of the Bikol region. Named after the Bikol word for "stream," Burabod flows from global archives, bringing original sources to light for deeper understanding.

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SOURCES

Asuncion, Ruben Jeffrey A. “Monsoons and Storm in Bikol History.” Saysay Bikol page. Accessed July 24, 2025. https://www.facebook.com/photo.php?fbid=1008729398095249.”

“Map of Approximate Tracks of Typhoons and Depressions for July, 1936.” Manila Observatory Website. Accessed July 24, 2025. https://archives.observatory.ph/files/maps/MAP%20MB%201936%20003.jpg.

“About Tropical Cyclones.” Philippine Atmospheric, Geophysical and Astronomical Services Administration (PAGASA). Accessed July 24, 2025. https://www.pagasa.dost.gov.ph/information/about-tropical-cyclone.

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23/07/2025

𝗥𝗔𝗜𝗡𝗦 𝗔𝗡𝗗 𝗧𝗛𝗘 𝗕𝗜𝗞𝗢𝗟 𝗥𝗘𝗚𝗜𝗢𝗡, 𝟭𝟵𝟰𝟵

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In 1949, Casimiro Del Rosario, then Director of the Weather Bureau, wrote an article entitled “Distribution of rainfall in the Philippines” in The Local Government Review. He presented four types of monthly rainfall distribution of in the country:

“First type. Two pronounced seasons, one dry in Winter and Spring, the other wet in Summer and Autumn. All the regions on the western part of the Islands of Luzon, Mindoro, Negros and Palawan are of this type. The controlling factor is topography. The localities of this type are shielded from the northers and even in good part from the trade by decided mountain ranges, but are open only to the southwest monsoon and cyclonic storms.

“Second type. No dry season; with a very pronounced maximum rain period in Winter. In this class fall the Catanduanes, Sorsogon, the eastern part of Albay, the eastern and northern part of Camarines Norte and Camarines Sur, a great portion of the eastern part of Quezon, Samar, the eastern, part of Leyte, and a large section of eastern Mindanao. These regions are along or very near the eastern coast and sheltered neither from the northers and trade, nor from the southwest monsoon and cyclonic storms.

“Third type. No very pronounced maximum rain period, with a short dry season lasting only from one to three months. Regions with this type of climate are the western part of Cagayan (Luzon), Isabela, Nueva Vizcaya, the eastern portion of the Mountain Province, southern Quezon, the Bondoc Peninsula, Masbate, Romblon, northeast Panay, eastern Negros, central and southern Cebu, part of northern Mindanao, and most of eastern Palawan. These localities are only partly sheltered from the northern and trade rains and open to the southwest monsoon or at least to frequent cyclonic storms.

“Fourth type. No dry season and no very pronounced maximum rain period. The regions affected by this type are the Batanes Province, northeastern Luzon, western Camarines Norte and Camarines Sur, Albay, eastern Mindoro, Marinduque, western Leyte, northern Cebu, northern Negros, and most of central, eastern and southern Mindanao.”

Historical climate data, such as Casimiro Del Rosario’s 1949 classification of Philippine rainfall, remains vital in understanding the complex climate patterns shaping our regions today. Del Rosario identified a large area of the Bikol region as belonging to the second type of rainfall distribution: no dry season, with intense rains in the wet season, or what he called winter. This insight remains especially relevant as we face increasingly unpredictable and intense rainfall. By comparing past and present patterns, we gain a clearer picture of how the climate is shifting. Such knowledge is crucial for preparing our communities in a changing world marked by worsening extremes.

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Burábod is a series of curated quotations from historical manuscripts and archival documents, offering glimpses into the rich history, culture, and development of the Bikol region. Named after the Bikol word for "stream," Burabod flows from global archives, bringing original sources to light for deeper understanding.

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SOURCE

Casimiro Del Rosario. “Distribution of Rainfall in the Philippines.” The Local Government Review, October–November 1949, 531–32. UP Main Library Repository. Accessed July 22, 2025. https://repository.mainlib.upd.edu.ph/viewpdf.php?id=74041.

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22/07/2025

𝗧𝗛𝗘 𝗡𝗔𝗠𝗘 𝗕𝗘𝗛𝗜𝗡𝗗 𝗧𝗛𝗘 𝗖𝗔𝗠𝗣: 𝗥𝗘𝗠𝗘𝗠𝗕𝗘𝗥𝗜𝗡𝗚 𝗟𝗧. 𝗙𝗥𝗔𝗡𝗖𝗜𝗦𝗖𝗢 𝗩. 𝗖𝗔𝗡𝗨𝗧𝗢

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If you’ve ever passed through Barangay Sagurong in Pili, Camarines Sur, you might have noticed the name: Camp Francisco V. Canuto Military Reservation. To many, it’s just another military post bearing the name of a long-forgotten soldier. But for those who know the story, it is a place hallowed by the memory of one man’s quiet defiance against tyranny—a symbol of what it truly means to serve the country.

Born on 4 June 1897, in Pili, Camarines Sur, Francisco V. Canuto was the 17th of 25 children of former provincial governor Felix Modesto Canuto and Juana vda. de Canuto. He was known to be fiercely loyal, disciplined, and courageous, even as a schoolboy. Though disqualified from the Philippine Military Academy for being underheight, he didn’t give up. He joined the Philippine Constabulary in 1918 as a private, slowly working his way up the ranks through hard work and unwavering dedication. Major Erasmo Batongmalaque, who once served under Lt. Canuto, often recounted their Mindanao campaign with tales of his commanding officer’s extraordinary—and at times, almost unbelievable—valor. Yet it was the locals who ultimately confirmed that these remarkable stories were true.

By 1942, Lt. Canuto had already served in various posts across the country. But it was in Surigao, following the fall of the USAFFE on 9 May 1942, that he etched his name into the annals of Filipino resistance. While other officers surrendered to the Japanese, Canuto stood firm. He sought refuge in his hacienda—or 'kingdom', as the Lieutenant was also known as “King Canuto” among the locals—in Mainit, which the town has since named San Francisco in his memory.

On 22 July 1942, reports of his presence reached the Japanese, and a party of 42 soldiers was dispatched to confront him. In an act of astonishing calm, Canuto mounted his white horse and rode out to meet them. He welcomed them with civility, even instructing his followers to prepare food, but when ordered to bow and salute, he refused. "Why should I salute? I am also an officer like you," he said to the Japanese commander.

That simple act of defiance began days of torture. The Japanese flattened his hands and then his feet. Despite these and other inflictions, the Lt. Canuto remained stolid. His brother, Dr. Joaquin V. Canuto, noted that his brother's unusual insensitivity to pain was evident even in childhood—a rare neurological trait.

He was paraded—to serve as a lesson to anyone resisting the Japanese—through the streets of Mainit and Magpayang. Yet he never begged. Never bowed. On 26 July, at the Surigao town garrison, the Japanese made him face their flag. Bound and broken, he only lifted his eyes. He did the same before the American flag. But when they unfurled the Filipino flag, he stared at it with deep and quiet pride.

On the morning of Sunday, 27 July 1942, Lt. Canuto was brought to the cemetery. Calm and defiant, he removed his shirt, folded his hands behind him, and faced his executioners without fear. “Go ahead, I am ready,” he said. The sword fell. His blood spilled. But his spirit remained unbroken.

Unfortunately, Camp Francisco V. Canuto became a notorious destination for political detainees during the Martial Law years of Ferdinand Marcos Sr.. Harrowing stories of arrests and tortures continue to haunt the camp through the stories of families and friends of many of those who suffered here. This makes Camp Canuto a living reminder and challenge to all who serve: to protect the nation and the people not only with arms and strength but with honor and dignity. The story of Lt. Canuto reminds us that the most powerful form of service is not in conquest, but in standing for what is right—even to the very end.

For our soldiers, police, and all in uniform, let his legacy be a quiet whisper: It is not enough to wear the flag. You must live for it. Even die for it, if you must.

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Girumdom shines a light on significant historical markers, signage, monuments, memorials, heritage structures, and places across Bikol. Through this series, Saysay Bikol brings forward the often overlooked stories behind these places—narratives that embody the region’s memory, identity, and resilience. While some of these landmarks are nationally or internationally recognized, many remain hidden in obscurity, unacknowledged yet deeply meaningful.

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REFERENCES

Alcaraz, Ramon A. August 5, 1942 (diary entry). In Philippine Diary Project. Accessed July 19, 2025. https://philippinediaryproject.com/1942/08/05/august-5-1942/.

Cuenco, M. Jesus. “For the Record: Death of a Lieutenant.” Light Magazine 1, no. 1 (December 22, 1945). Manila: People's Publisher.

Halili, Jose N., TI & EO, HPC. “Lt. Canuto’s Death Recalled.” Khaki and Red, September–October 1962. Quezon City: HPC Troop Information and Education Office, 1962. https://repository.mainlib.upd.edu.ph/omekas/files/original/21bde674405d5020edcd22abf0ad826e13b7b4a0.pdf.

Khaki and Red, November–December 1962. Quezon City: HPC Troop Information and Education Office, 1962. http://www.repository.mainlib.upd.edu.ph/omekas/files/original/889cfbd3c7c3c66cf8541f0e14f8cf3bf0f091b0.pdf.

Khaki and Red, July–August 1963. Quezon City: HPC Troop Information and Education Office, 1962. https://repository.mainlib.upd.edu.ph/omekas/files/original/78c9e08f0718a3a8cdb0e47de2a2361bb3554774.pdf.

Luis General Jr. In Bantayog ng mga Bayani website. Accessed July 20, 2025. https://bantayogngmgabayani.org/bayani/luis-general-jr.

Official Constabulary Register for 1931. Manila: Headquarters Philippine Constabulary, 1931.

Tomaquin, Ramel D. “Guerrilla Movement in the Lenses of Common Folks: Social History Narratives of World War II in the Pacific Circa 1942–1945.” European Journal of Research in Social Sciences 10, no. 1 (2022).

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