SAMPLE QUALITATIVE RESEARCH (DUCK INDUSTRY IN PATEROS MANILA)

 

The Duck Industry of Pateros: An Inter-Connection of Economy, Government and Religion

Introduction

            The Municipality of Pateros is synonymous to the once flourishing cottage industries; duck raising and its alfombra, a type of native slippers. Situated along the Pasig-Pateros River, early residents were able to raise ducks along its bank, some of the most famous delicacies made from the duck eggs are itlog na maalat (salted egg), balut (fertilized egg) , penoy (under-fertilized egg) and bibingkang abnoy (cake-like rotten eggs, cooked in herbs and dip in a concoction of spicy vinegar). Due to the excessive industrialization and modernization, there were only few businesses related to dealership of duck eggs that remained. All of them imported the raw materials, the duck eggs from farmers of nearby provinces such as Laguna and Bulacan.

            Based from local legends, Sta. Marta, also known as St. Mary of Bethany was summoned by the Pateros’ early settlers to slay the crocodile lurking the waters, and killing the ducks. From then on, the duck industry was attributed to her.  Sta. Marta’s feast day, prior to the early 90’s-2000’s was accompanied by fluvial parade and ended dramatically due to pollution.

            According to an interview with B. Quiogue (2021), the duck industry of Pateros was attributed from the devotion of the locals to Sta. Marta who tamed the crocodile that pestered the livelihood of the residents-mainly duck raising. Prior to the familiarity of its name, Pateros was once called El Pueblo de Patero or Town of Duck raisers, from the Spanish word ‘pato’ meaning, duck.

            It came to a point that duck raisers realized to alleviate the status of one’s life, one must get educated. Apart from the abrupt changes in the environment and mindset of the locals in a span of a Century, children of the duck farmers had slowly drifted apart from the business that sustained their ancestors for a long time. True enough, a lot of them had become professionals and flourished in life.

Theoretical Framework

            Symbolic Interactionism as interpreted by Herbert Blumer states that people taka action towards something based on the meaning that existed in the societies they belong. Symbols are very vital in Symbolic Interactionism since this has become the platform, a form of message or communication to interpret the realities that these certain group of people believed in. These societies hold people together through commonalities, there should be a binding agent that holds them together.

            In the case of the locals from Pateros, Metro Manila what keeps them together blossomed from the natural environment, a very strategic location in rearing ducks as their main source of livelihood. Myths and legends, factual or not is vital to the growth of a society where mystery intertwines with a sense of reality because that what’s keep people communicating-ever binding them for a common ground. According to a discussion with L. Castillo (2021), people will always be interested if there is a sense of “magic” in between shared stories, it arouses the interests of people in wanting to know more about certain things. It has proven that Sta. Marta has been vital in the lives of its residents through their nature of work and what was told and believed by their ancestors across generations.

Statement of the Problem

The study aimed to discuss the Inter-Connection of Economy and Religion attributed to the Duck Industry.

Specifically, it intended to answer the following questions:

1.         What is the connection between the duck industry to the beliefs and practices of Pateros residents?

2.         What is the cultural significance of duck raising in Pateros in the context of economy building?

3.         What are the challenges faced by remaining business-owners related to the duck industry?

·         Industrialization

·         Pandemic

4.         What is the role of the Local Government Unit in preserving the duck industry?

Scope and Limitation

            The study focused on the inter-connection of Economy, Government and Religion towards the Duck Industry of Pateros, Metro Manila. The study was conducted in June, 2021 where there are still strict health protocols to be followed due to the Covid-19 Pandemic. The informants for the study were consisted of one (1) Duck Egg Dealers/Business Owner and two (2) devotees of Sta. Marta de Pateros.

            The researcher has taken into consideration that there were only few journals and articles available for the validity of the study. Also, the data gathering procedure which is face to face was held online via pre-recorded video, thru messenger and the other one was held face to face due to the request of the informant. The Researcher tried to contact the LGU as well as the Barangay Unit, but received no response.

Definition of Terms:

Abnoy- This term refers to the by-product of rotten duck eggs mixed parsley and dipped in spicy vinegar.

Aguho- This term refers to a type of trees abundant in Pateros where its name, Barrio Aguho came from.

Balut- This term refers to fertilized duck eggs usually sold at night and believed to be an aphrodisiac.

Bayani- This term refers to the hero who fought the crocodile in the Pateros River during a full moon.

Penoy- This term refers to an unfertilized egg.

Tarascon Dragon- This term refers to the mythical monster dwelling in the Rhone River in Tarasque, France that made St. Martha’s infamous taming of the dragon.

Methodology

Qualitative and Historical Research was utilized in the study wherein the Researcher has conducted an interview with the existing locals from Pateros engaged in duck eggs dealership, as well as the devotees of Sta. Marta. The sampling technique was Purposive Sampling since the primary consideration of the study was based on the narratives of the informants whose family really originated from Barrio Aguho or Pateros, Metro Manila as it is well-known today. The data gathering process took place virtually but there was one interview held in the workshop of an informant along P. Rosales St. Sta. Ana Pateros, Metro Manila last June 14, 2021.

Interview Guide Questions, Video Recorder and Transcript of Interviews were used to interpret the data gathered for the authenticity of the results.

The Interview Guide Questions were approved under the mentorship of Dr. Maria Cecilia T. Medina PhD, the course Professor in PS 219 and an expert in Sociology.

The researcher close-coordinated with the informants through messaging their Facebook page. Upon the approval for the interview schedule, the researcher advanced to the data gathering procedure.

Data Gathering Procedure

            As part of the final paper for PS 219, the Proponent submitted a research proposal to the Program Adviser, Dr. Maria Cecilia T. Medina PhD. Upon the approval of the Program Adviser, due do the limitations of the pandemic, requests for interviews were conducted mainly through the use of Facebook.  Two (2) virtual interviews were held and one (1) face to face was conducted for the request and convenience of the informant. After the data gathering procedure, Transcript of Interviews was provided to interpret the veracity and cohesiveness of the results.

Review of Related Literature and Studies

            According to Pintakasi, Chronicles on Filipino Popular Piety and Ecclesiastical History

(2017) the miracle of Sta. Martha of Bethany in Tarascon in 48 AD, where she slain the dragon-like creature and the one that remained a legend in Pateros were similar. The article is relevant to the study since the festivities and abundance of the duck industry attributed to the Patroness was based on the miracle she had “done” for the locals.

            It was discussed by MC Alejandria et. al, in  the study, “The Authentic Balut: History, Culture, and Economy of a Philippine food Icon” (2019), consumption of by-products of duck eggs is not exclusive in the Philippines, but also in other parts of Asia as well. The study is significant to the present research because it clearly defines that the knowledge, in processing the raw materials are just a product of cross-cultural encounters in neighboring Asian countries.

            According to a Case Study Presented by R. Cruz (1997), the migration to a more urbanized location greatly contributed to the increasing pollution in waterways, most specifically that drainage systems were constructed along the riverbanks. It has proven the idea that the duck-raising is no longer possible in the waters of Pateros Manila due to its dying state, brought about by residents. The implication is that business owners need to import raw materials to fulfill the demands of the consumers, ending to a higher cost of price. 

            It was published by Vigattin Tourism, “Pateros Here I come!” (2021) on their website that the people of Pateros acquired the balut-making process from Chinese traders who used to inhabit the place. The article has validated that the commerce of Pateros was deeply rooted on turning raw duck eggs into by-products and eventually helped sustain the local economy for a long time.

            According to M. Magat in her article, “Fertilized Duck Eggs and Their Role in Filipino Culture” (2003) Food, balut in particular exposes that a person’s belief, values and point of views is shaped by the diet he consumes. Eating balut in the Filipino context has multiple meanings such as to why is only sold at night time, not to mention that most believes that this is a sort of “aphrodisiac” rather than an ordinary snack.

Results and Discussion

Matrix #1 Profile of the Informants

Mr. Benedict Allan “Bong” R. Quiogue	Leader of Poderes de Sta. Marta/Devotee
Mr. Lawrence Castillo	Educator, Local Artist from Pateros and his grandfather once owned a Balutan
Ms. Flory Flores	Owner, The Original Flores Balut Industry-Teacher Flory

 

            All three informants hailed from Pateros, Metro Manila fully qualified to answer the Interview Guide Questions since their background and experiences might be similar or different to one another, and it will yield to the authenticity of the results.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Matrix # 2 What is the connection between the duck industry to the beliefs and practices of Pateros residents?

Mr. Benedict Allan “Bong” R. Quiogue	“So isang gabi, kabilugan ng buwan, may isang lalaki na kung tawagin namin ay “Bayani”, nag-dala siya ng patpat na sa dulo ay may pusa bilang pain at ng itak, nag-punta siya sa ilog at nakipaglaban sa dragon habang nanalangin ang mga taga-Aguho. Sa taimtim na panalangin, ayon sa isang kwento, bumaba si Marta sa langit at nagpa-kita sa mga tao sa ibabaw ng buwaya at nagka-roon ng napaka lakas na liwanag at mula noon ,nawala ang buwaya at lumago ang industriya ng pag-iitik. Sa itik, diyan nakukuha ang itlog, ang itlog na ginagawang balut, penoy, inasnan na mas kilalal nyong kung tawagin ay itlog na maalat. Abnoy, bibingkang abnoy at yung sariwang itlog.”
Mr. Lawrence Castillo	“The devotion to Sta. Marta started from a private devotion then passed on thru word of mouth, from San Roque (Parish) it was renamed to Sta. Marta de Pateros.”
Ms. Flory Flores	“Pateros is well known when it comes to this kind of industry (Duck Industry). In the past decades people in Pateros get the source of income producing duck eggs and making Balut, Penoy and Salted Eggs.”

 

Based on the interviews that were conducted, the livelihood of the locals of Pateros stemmed from the duck industry bounded with the mystic of their beliefs and devotion to Sta. Marta. It was evident that Sta. Marta will always be associated by the people of their then flourishing duck raising along the banks of Pateros River, starting from Manila Bay and ending to Laguna de Bay. People learned how to create different by-products from duck eggs in which it still sustains the people of Pateros regardless of the inevitable changes that happened in the recent years. Although the last fluvial parade was in 2002, people learned to adapt and re-create the pagoda in the concrete roads by turning trucks into a boat-like figure.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Matrix #3 What is the cultural significance of duck raising in Pateros in the context of economy building?

Mr. Benedict Allan “Bong” R. Quiogue	“Mayroon pa kaming kwento na nakuha, kaya daw ito hindi ginagaya ng ibang bayan, ang industriya ng pag-iitik, sapagkat ang pinagkakalat ng aming mga ninuno, kapagka nag-alaga ka daw ng itik, ay magkakaroon ka ng ketong. So kinatakutan itong industriya ng pag-iitik, kaya hindi ginaya ng ibang taga-lugar. Umunkad nang umunlad ang Bayan ng Pateros, dahil sap ag-iitik. Wala kasing ibang source ng itlog ng itik na ginagawang balut, penoy, itlog na maalat, abnoy at itlog na sariwa kundi mula lamang sa Pateros. Tapos, 1799 hiniling nila sa Gobyerno ng España na magkaroon na ng sariling bayan. So 1801, naging formal na pangalan niya ay El Pueblo de Patero o Bayan ng Pateros o Bayan ng mag-iitik.”
Mr. Lawrence Castillo	“Ang mga lolo ko (dating mag-iitik) hindi yan nag-sisimba, mas mahalaga kasi ang negosyo kaysa pumunta sa simbahan at naniniwala sila na kahit saan pwede mo makausap ang Diyos”
Ms. Flory Flores	“Through this kind of industry it helps the community when it comes to financial and economically. Residents in Pateros use the eggs and the duck itself to import it to the different places here in the Philippines. This served as a major source of income to people like us in this industry.”

 

            Aside from the economical aspect of duck raising in the former Barrio Aguho, named after the abundance of the Aguho trees, El Pueblo de Patero was called such literally because the inhabitants’ main source of income was through duck farming. It does not only earned the reputation being the sole duck eggs supplier in the Philippines during the Spanish Era but also the namesake of Pateros of what it is today. Although many children and grandchildren of duck farmers gradually drifted from the family business that sustained them for a long time, it paved the way for the younger generation to eventually alleviate more their chances in living a good life by sending them to schools and becoming professionals on their own right, it all rooted from the fortune sourced from the ducks.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Matrix #4 What are the challenges faced by remaining business-owners related to the duck industry in terms of:

•           Industrialization

•           Pandemic

Mr. Benedict Allan “Bong” R. Quiogue	“Ngayon, with regard to sa ibang aspeto, nag-adapt naman ang mga taga-Pateros kaya naman mayroon pa rin itikan ngayon at itik na itinitinda at balut sa Pateros. Paano nangyari ‘to, nag-iimport na ng itik, nag-iimport na ng itlog ng itik sa Pateros para i-process na maging balut, at ito na yung ibinebenta sa market. May “secret” na technique na ginagawa ang matatandang taga-Pateros sa pag-gawa ng balut at ito ay hindi nila i-dinisclose sa iba, kaya kung mapapansin ninyo iba pa rin ang quality ng balut na gawa sa Pateros. Ika nga ng matatanda, higit pa rin na masarap ang balut noong sinaunang panahon, sapagkat ang pagkain ng mga itik ay natural-ito ay mga suso. Samantalang ngayon, ang pagkain ng mga itik ay feeds.”
Mr. Lawrence Castillo	“Wala ng itikan dito sa Pateros, lahat inaangkat na lang sa karatig-lugar or probinsya pero dito pa rin pinoproseso ang mga itlog”
Ms. Flory Flores	“As the time goes by, Pateros loses the place where ducks can live like rivers and huge open fields although Pateros still have river but it is already polluted cause by the nearby modern infrastructure. During the beginning of this pandemic, (first lockdown) Pateros is very strict on the persons coming outside of their houses this affects the sales of our business and cause a huge lost to us. Instead of  throwing the old eggs to the garbage we decide to give it to the poor people here in Pateros so we can also help to the people who's in need. When the Government allows the people to go outside their houses our sales start to rise up because they can stock the eggs in few weeks.”

 

            According to the statements of the informants, the rapid change in the environment caused by the growth of population and water pollution has changed the way they live and practice traditions. For instance, they have been doing the pagoda every feast day of Sta. Marta but they had to let it go due to the dying state of the river. Most of the residents whose livelihood had suffered transferred to Sta. Cruz, in which the environment is much better and fits well in raising ducks. In short, some people were forced to leave the town or look for better opportunities outside Pateros and the duck industry itself. That was the price they have to pay due to the urbanization and industrialization that caused the decline of their livelihood. These people had no choice but to adapt to these changes such as importing raw materials from nearby provinces in Laguna, Bulacan or Pampanga. In a lighter note, the preserved duck eggs specially, the itlog na maalat proves it versatility as the pandemic began to shut down stores temporarily. In one interview, instead of putting to waste the unsold eggs, they have just given it to the needy. Humanity still exists in acts of giving in uncertain times.

 

 

 

 

Matrix # 5 What is the role of the Local Government Unit in preserving the duck industry?

Mr. Benedict Allan “Bong” R. Quiogue	“So with question number 4, about pandemic, ano ba ang role (ng LGU) related pa rin pala sa mga changes ng pandemic. Katulad nga ng nabanggit ko sainyo, since wala ng itikan sa Pateros, pagpro-proseso na lamang ng paggawa ng itlog ang nangyayari sa Pateros, kaya kahit na may pandemic, hindi ito masyadong naapektuhan dahil nga talagang wala na (ang mga itikan), kaya ang naibebenta na dito sa aming lugar ay galling na sa ibang bayan. Kaya nga nang mag-bukas na ulit ang economy, malakas ang naging bentahan ng balut, ng itlog na maalat lalo na sapagkat ang mga ito ay-lalo na ang itlgo na maalat, na ito ay preserved food na pwede mong iimbak, kahit na sabihin mong may pandemic na bawal lumabas ng ilang araw.”
Mr. Lawrence Castillo	“May mga programa ang Gobyerno para sa mga natitirang mag-babalut dito sa Pateros.”
Ms. Flory Flores	“Here in Pateros we have celebrations like Balut Festival and feast of Pateros during this festival local Government showcase this industry to preserve the tradition and culture.”

 

The Local Government Unit of Pateros has always been supportive for the continuity of the richness of the history of their town, not only through the religious aspect but also in creating livelihood programs related to the duck industry. Indeed, everything has to be outsourced somewhere but the mere fact that the processing still takes place in Pateros meant that the industry is still alive. It has sustained families across different generations and a lot of them owe it to the industry as well as their devotion and faith to Sta. Marta.

References:

Alejandria, MC. “The Authentic Balut: History, Culture, and Economy of a Philippine food Icon” (2019). Retrieved from:

https://journalofethnicfoods.biomedcentral.com/articles/10.1186/s42779-019-0020-8

Cruz, R. “Case Study III*-The Pasig River, Philippines (1997). Retrieved from:

https://www.who.int/water_sanitation_health/resourcesquality/wpccasestudy3.pdf

Magat, M.  “Fertilized Duck Eggs and Their Role in Filipino Culture” (2003). Retrieved from:

https://www.jstor.org/stable/1500289?seq=1

Pintakasi, Chronicles on Filipino Popular Piety and Ecclesiastical History (2017). Retrieved from:

https://pintakasi1521.blogspot.com/2017/07/santa-marta-de-pateros-rose-of-pateros.html

Science Direct (2020) Symbolic Interactionism. Retrieved from:

https://www.sciencedirect.com/topics/social-sciences/symbolic-interactionism

Vigattin Tourism, Pateros Here I come! (2021). Retrieved from:

https://www.vigattintourism.com/tourism/destinations/54

 

 

 

 

TRANSCRIPT OF INTERVIEW

Online Interview with Sir Benedict Allan R. Quiogue, Leader of Poderes De Sta. Marta and a Devotee.

(June 9, 2021)

AJCP: What is the connection between the duck industry to the beliefs and practices of Pateros residents?

BARQ: Magandang umaga po, eto po si Kuya Bong Quiogue mula sa Bayan ng Pateros. Sa aking tabi po makikita nyo po ang imahen ni Sta. Marta, siya po ang Patrona ng mga mag-iitik.

So, ang industriya ng pag-iitik nakasalalay po sa aming pananampalataya kay Sta. Marta, kung paano po ito nangyari, noong unang panahon bago pa po tayo sakupin ng mga Kastila, mayroon ng paniniwala ang mga ninuno namin sa Pateros tungkol sa isang Diyosa na nangangalaga sa ilog at may kapangyarihan sa mga buwaya. So noon pa, nag-aalay na sila sa buwaya ng pagkain bilang “pasubo”. At sumasayaw na rin sila bilang pag-samba dito sa anitong ito. Tapos, ang nangyari pa, nang dumating ang mga Kastila at nagkaroon ng Kristiyanismo sa sating Bayan, itong paniniwalang ito ay nagka-roon ng pag-babago, so it transcended it had converted. So si Sta. Marta na dating Patrona o Diyosa ng ilog, ay naging Santa at nagkaroon ng pangalang Marta. So noong unang panahon, siguro mga mid-1700’s, may industriya na ng itik sa Pateros at ito ay ipinaunlad pa ng aming mga ninuno. Ang aking ninuno ay si Lorenzo Quiogue at mayroon siyang isang kasama na ang apelyido ay Kang Di Chuy, so lahat, pareho silang galling sa China. Magaling silang mag-negosyo, so noong dumating sila sa Pateros, mayroon ng industriya ng pag-iitik at pagba-balut, pero itong dalawang mag-kaibigan na ito ay lalo pa nilang pinagbuti ang industriya ng pag-iitik. Kaya lang, noon mid-1700’s, mayroong isang buwaya na nanginginain ng mga itik at siyang kinatakutan ng mga tao kasi yung industriya nga nila ay nasasalanta dahil nga kinakain nitong buwaya ang mga itik at bukod pa, threat pa ito sakanilang buhay. So ayon sa isang kwento na aming nabasa na nasulat nooing early 1800’s at ito rin ay naikwento na nagpasalin-salin sa mga matatanda, humingi daw ng tulong ang mga taga-Pateros. Noong time na ‘yon, ang Pateros ay hindi pa Pateros, ang pangalan pa niya ay Barrio Aguho ng Bayan ng Pasig. Sapagkat isa ang aguho sa labindalawang unang Bayan or Barrio na itinayo ng Bayan ng Pasig. So, ang nangyari noon, lumapit sila sa isang Pari at pinayuhan silang mag-debosyon kay Sta. Marta para labanan ang buwaya, dahil nga daw si Sta. Marta, sakanyang buhay, siya ung Biblical persona na kapatid ni Lazaro at Maria, na bestfriends ni Jesus. So after the ascension, ipinatapon silang magkakapatid sa dagat at napadpad sila sa bansang Pransiya. Naghiwa-hiwalay ang magkakapatid at nag-turo ng Ebanghelyo. Si Marta, napunta sa isang bayan na tinatawag na Tarascon ngayon, at doon may ilog ang pangalan ay Rhone. So mayroon daw isang nananalantang halimaw o “Tarascon dragon” na kung tawagin nila noon na kumakain ng mga tao. Dahil nga si Marta ay nag-turo ng Kristiyanismo sa mga tao noon, maraming na-convert. Pero, mas maraming nag-convert nang gumawa siya ng milagro, lumapit yung mga tao kay Marta at humingi ng tulong para puksain ang dragon. Kaya ginawa ni Marta, nag-dala siya ng palaspas o ng twig, at Holy water at ng Krus. So nag-punta siya sa Rhone River, umawit siya ng chant, lumabas ang dragon dahil nabighani sa ganda ng kanyang boses, ibinless niya ityong dragon na ‘to at do the sign of the Cross, napaamo niya ito. Itinali niya ng kanyang belt o ang panali sakanyang bewang ang ulo ng dragon at dinala sa taongbayan. Sa galit ng mga tao noon, pinatay ang dragon at pinagpira-piraso. Ayon sa kwento umiyak pa nga si Marta noon, at sinabi niya na kahit masama ito, ay mayroon pa rin itong kabutihan sakanyang kalooban, maaring mag-bago so iyon ang isa sa kwento. Ito yung naging basis, noong Pari na ‘yon para  sabihin dito sa mga tao na mag-debosyon kayo kay Sta. Marta kasi sa France, ‘no, Tarascon dragon yung nakaharap ni Marta, sa Pateros, buwaya. So isang gabi, kabilugan ng buwan, may isang lalaki na kung tawagin namin ay “Bayani”, nag-dala siya ng patpat na sa dulo ay may pusa bilang pain at ng itak, nag-punta siya sa ilog at nakipaglaban sa dragon habang nanalangin ang mga taga-Aguho. Sa taimtim na panalangin, ayon sa isang kwento, bumaba si Marta sa langit at nagpa-kita sa mga tao sa ibabaw ng buwaya at nagka-roon ng napaka lakas na liwanag at mula noon ,nawala ang buwaya at lumago ang industriya ng pag-iitik. Sa itik, diyan nakukuha ang itlog, ang itlog na ginagawang balut, penoy, inasnan na mas kilalal nyong kung tawagin ay itlog na maalat. Abnoy, bibingkang abnoy at yung sariwang itlog. So umunlad ang bayan, kaya noong 1799, yung anak ni Lorenzo Quiogue na si Ignacio Quiogue, kasama ang isang kapulungan, ay minabuti na mag-apply ng nagsa-sariling bayan ang Pateros. At na-grant ito pagka-lipas ng ilang taon at yung Bayan ng Aguho, ay pinalitan na ng pangalang El Pueblo de Patero o Bayan ng mag-iitik. Patero is, mag-iitik. Kaya kung makikita natin ang imahe ni Sta. Marta, yung Tarascon dragon, bilang interpretation ng isang Asian artist, ay wala naman European dragon sa Pilipinas, naging buwaya siya, at yung twig, naging palaspas, dahil ang palaspas ay ginagamit  ng mga sinaunang Pilipino sakanilang mga pagsamba at ritwal. So mag-mula noon, maraming kwneto ang umikot at nabuo at umikot kay Sta. Marta. At alam niyo ba, na noong ako ay bata pa, ang akala ng aking mga lolo at lola, ng mga matatanda sa Aguho, si Sta. Marta ay taga-Pateros rin. Isang dalaga na nuknukan ng napaka buti, dahil sakanyang kabutihan, isang araw nag-lalaba siya sa ilog ng Pateros, may isang dambuhalang buwaya na nilamon siya ng buo, at dahil sa kadakilaan ng kanyang puso, iniluwa siya ng buwaya at umapak siya sa ibabaw ng buwaya at nag-mistulang isang estatwa, at ang estatwang ito ay napulot daw ng matatanda at siyang ipinag-pipista bilang si Sta. Marta. Actually, mahaba pa ang kwento about Sta. Marta, sa oras tungkolsa thesis na ‘tp pero doon nag-mula an gaming pananampalataya na umiikot kay Sta. Marta-tagapag-tanggol ng Bayan ng Pateros, Patron ng mag-iitik. Kaya noong 1801, naging Bayan na ng Pateros ang Pateros. Nagkaroon na siya ng sariling Pamahalaan, tapos noong 1815 nagkaroon na siya ng sariling simbahan.

AJCP: What is the cultural significance of duck raising in Pateros in the context of economy building?

BARQ: So katulad nga ng nai-share ko sainyo, ang aking ancestor ay nanggaling sa Northern China, si Kim Xuei. Nang dumaing siya sa Pilipinas, nag-convert siya to Catholicism, pinalitan niya ang kanyang pangalan at naging Lorenzo Quiogue, at nakapag-asawa siya at nanirahan sila sa Bayan ng Pateros. Sa pagdating nila sa Pateros mayroon ng industriya ng pag-iitik at pagtatanim, farming. So may iba pang mga Chinese na tumira sa Pateros at yan nga, si Kang Di Chuy, nagtulong nga sila na iimprove pa ang industriya ng pag-iitik. So noong panahon ng mga Kastila, walang ibang bayan ang gumagawa ng balut sa buong Pilipinas-Pateros lang. Mayroon pa kaming kwento na nakuha, kaya daw ito hindi ginagaya ng ibang bayan, ang industriya ng pag-iitik, sapagkat ang pinagkakalat ng aming mga ninuno, kapagka nag-alaga ka daw ng itik, ay magkakaroon ka ng ketong. So kinatakutan itong industriya ng pag-iitik, kaya hindi ginaya ng ibang taga-lugar. Umunkad nang umunlad ang Bayan ng Pateros, dahil sap ag-iitik. Wala kasing ibang source ng itlog ng itik na ginagawang balut, penoy, itlog na maalat, abnoy at itlog na sariwa kundi mula lamang sa Pateros. Tapos, 1799 hiniling nila sa Gobyerno ng España na magkaroon na ng sariling bayan. So 1801, naging formal na pangalan niya ay El Pueblo de Patero o Bayan ng Pateros o Bayan ng mag-iitik. Yung dating pangalan na Aguho, ay naging isa sa mga sinaunang Barrio ng Pateros, so, Aguho, ang Poblacion, Barrio Sta. Ana, Barrio Sto. Rosario, at Barrio Mamangkad. Noong unang panahon, ung Pembo, Cumembo sa Makati. Ang alam ko hanggang dun sa boundary ng Guadalupe ay bahagi rin ng Pateros, ay kung tawagin naming ito ay Mamangkad, so iyan po ang nangyari. Lumagu nang lumago ang industriya ng pag-iitik, kaya lang, pagpasok ng Industrial Era, after ng Spanish-American Revolution 1896, at pag-rerebelde ng mga Kastila, pumasok na yung iba’t-ibang industriya sa Kamaynilaan at sa Metro Manila, isa sa mga nadamay dito ay ang ilog. Sapagkat sa ilog nakatira ang mga itik. So noong nagtayuan na ng mga pabrika, noong dumami na ang mga bahay, na-pollute na ang tubig sa ilog. So early 1900’s palang, nangyari na ito. Kaya may ilang taga-Pateros noon ay nag-alisan ng Pateros at lumipat sa Bayan ng Pasig, sa may Kalawaan at doon sila nag-tayo ng mga itikan.  Kaya kung mapapansin natin, kalimitan ng mga taong nakatira sa Kalawaan, Pasig ay galling Pateros. At dinala din nila doon ang pananampalataya kay Sta. Marta kaya pinag-pipista nila si Sta. Marta doon, o pa-misa kung tawagin at eventually nga ay naging Parokya na ni Sta. Marta. Yung ilan din mga taga-Pateros ay lumipat rin sa Bayan ng Sta. Cruz, Laguna. Kaya kung mapapansin niyo, yung matatandang pamilya doon na mayroon itikan, lahing Pateros din, kasi nga nasira ang ilog. Naaalala ko nga nang naikwento ng aking lola, she was born in 1925. So around 8 years old sya or 7 years old too, nung time na yun, nagkaroon daw ng isang malaking baha. Kitang-kita ang Aguho sa Pateros na maraming troso na nag-mula pa sa probinysa ng Quezon ang inanod sa Pateros. May mga bahay-kubo pa nga daw na nasa ibabaw ng mga troso. Ganun na ang pag-babago ng kalikasan ng ating bansa, ng natural environment. Maging sa ibang probinsya, naka-apekto rin sa aming Bayan ng Pateros. So, sap ag-dami ng mga tao o urbanization or industrialization, unti-unting na-pollute ang ilog. Ako, I was born 1973, nag-simula akong mag-debosyon kay Sta. Marta siguro mga 4-5 years old ako, sumasama na kami sa mga prusisyon at sa pagoda sa ilog, may pagoda pa sa ilog noon. At ang huling pagoda na natatandaan ko ay noong mga 2002. Natatandaan ko siguro noon mga 1978-1979, malaki pa ang ilog at mayroon pang kaunting itikan, naalala ko pa noon, sa kalsada makakakita ka ng nakabilad na palay sa kalsada, kung hindi palay, balut pinaarawan. Pero pag-pasok ng mga 1990’s, early 1990’s nawala na ‘tong mga ‘to. Nawala na ang mga palayan, nawala na rin ang mga itikan so anong nangyari, dumami nang dumami ang mga bahay sa tabing ilog-reclamation ng mga dating wala namang bahay, nagka-bahay at tinambakan ng lupa so nasira ang ecology, nasira ang natural environment. Kaya pati ang industriya ng pag-iitik, nawala. Katulad din ng mga naging problema ng ibang sektor ng agrikultura like farming, unti-unti yung mga taga-Pateros din, nawalan ng interes pag-iitik, kung bakit kasi nakita rin nila na mas malaki ang kita kung makakapag-aral ang mga anak nila. Kaya kalimitan ng mga mag-iitik at may balutan ay nag-aral din, yung iba may naging Doktor, Abugado, Inhinyero, Arkitekto sample na nga yung family naming na nag-business, eventually may mga nag-aral, nalayo nan ang nalayo sa industriya ng pag-iitik. Nga pala, noong unang panahon, kapag ikaw ay mag-iitik, taga-alaga ka lang ng mga itik so karaniwang tao ka. Pero kung ikaw ay may balutan, may kaya ka sa buhay kasi ikaw talaga yung negosyanteng nagbe-benta ng mga itik. So napaka laki ng impluwensya ng environment dito sa industriya ng pag-iitik. At bagamat, bagamat nagkaroon ng changes due to pollution, due to industrialization-urbanization, nanatili ung pananampalataya kay Sta. Marta, nang mawala ang ilog, mawala ang pagoda sa ilog, pero nagkaroon ng pagoda sa daan. Ang dating bangka ay naging mga trak na ginawang mga tila-bangka para mairaos ang pagoda kay Sta. Marta-parangal kay Sta. Marta. So syempre, nakakalungkot kasi napaka sikat ng Pateros noon sa dalawang bagay; isa, sa balut sa itik-pangalawa, kay Sta. Marta. Nawala ang balut at itik pero, ang natira si Sta. Marta kaya ang impluwensya ni Sta. Marta sa mga taga-Pateros noon ay naroon pa rin. Hindi na dinadasal ng mga taga-Pateros ang masaganang ani ng pagbabalut kundi ang dinadasal nila ay proteksyon ng pamilya, pagpasa sa board exams, swerte sa negosyo hindi man necessary na balut ito. So ganun na ang naging impluwensya ni Sta. Marta sa mga taga-Pateros.

AJCP: What is the role of the Local Government Unit in preserving the duck industry?

BARQ: Na-explain ko nga sainyo kanina na nag-lilipatan, nag-lilipatan ang mga mag-iitik sa ibang lugar, kaya lang kahit lumipat sila katulad niyan sa Kalawaan, Pasig affected din ito ng urbanization at industrialization kaya eventually, yung pag-iitik sa lugar na ito ay nawala rin. Ngayon yung mga nasa Laguna naman, so far, since maayos pa ang natural environment nun, thriving pa rin o nag- eexist pa rin ang pag-iitik but, there is still a threat kasi nga sa pagbabago ng ating lipunan at pagbabago ng ating natural environment. Ngayon, with regard to sa ibang aspeto, nag-adapt naman ang mga taga-Pateros kaya naman mayroon pa rin itikan ngayon at itik na itinitinda at balut sa Pateros. Paano nangyari ‘to, nag-iimport na ng itik, nag-iimport na ng itlog ng itik sa Pateros para i-process na maging balut, at ito na yung ibinebenta sa market. May “secret” na technique na ginagawa ang matatandang taga-Pateros sa pag-gawa ng balut at ito ay hindi nila i-dinisclose sa iba, kaya kung mapapansin ninyo iba pa rin ang quality ng balut na gawa sa Pateros. Ika nga ng matatanda, higit pa rin na masarap ang balut noong sinaunang panahon, sapagkat ang pagkain ng mga itik ay natural-ito ay mga suso. Samantalang ngayon, ang pagkain ng mga itik ay feeds. So with question number 4, about pandemic, ano ba ang role (ng LGU) related pa rin pala sa mga changes ng pandemic. Katulad nga ng nabanggit ko sainyo, since wala ng itikan sa Pateros, pagpro-proseso na lamang ng paggawa ng itlog ang nangyayari sa Pateros, kaya kahit na may pandemic, hindi ito masyadong naapektuhan dahil nga talagang wala na (ang mga itikan), kaya ang naibebenta na ditto sa aming lugar ay galling na sa ibang bayan. Kaya nga nang mag-bukas na ulit ang economy, malakas ang naging bentahan ng balut, ng itlog na maalat lalo na sapagkat ang mga ito ay-lalo na ang itlgo na maalat, na ito ay preserved food na pwede mong iimbak, kahit na sabihin mong may pandemic na bawal lumabas ng ilang araw. Okay, so ano ang ginagawa ng Local Government, to preserve the duck industry, wala na, wala nang magawa to keep the duck industry dahil kung pamamansin niyo ang ilog ng Pateros, ito na ay isang tila-pusali na nakakahiya ang itsura. Maraming basura, may mga bahay na nakatayo sa paligid nito kaya ang tanging nagagawa na lamang ng Gobyerno ay paalalahanan ang mga tao sa pagpapahalaga sa natural environment at yung kultura, at tradisyon about Sta. Marta. I hope kahit papano ay nakabahagi ako sainyo.

 

 

 

 

 

 

 

 

 

 

TRANSCRIPT OF INTERVIEW

Face to Face Interview with Prof. Lawrence Castillo Educator, Local Artist and a devotee of Sta. Marta de Pateros

(June 14, 2021)

AJCP: What is the connection between the duck industry to the beliefs and practices of Pateros residents?

LC: “The devotion to Sta. Marta started from a private devotion then passed on thru word of mouth, from San Roque (Parish) it was renamed to Sta. Marta de Pateros.”

AJCP: What is the cultural significance of duck raising in Pateros in the context of economy building?

LC: “Ang mga lolo ko (dating mag-iitik) hindi yan nag-sisimba, mas mahalaga kasi ang negosyo kaysa pumunta sa simbahan at naniniwala sila na kahit saan pwede mo makausap ang Diyos”

AJCP: What are the challenges faced by remaining business-owners related to the duck industry in terms of:

•           Industrialization

•           Pandemic

LC: “Wala ng itikan dito sa Pateros, lahat inaangkat na lang sa karatig-lugar or probinsya pero dito pa rin pinoproseso ang mga itlog”

AJCP: What is the role of the Local Government Unit in preserving the duck industry?

LC: “May mga programa ang Gobyerno para sa mga natitirang mag-babalut dito sa Pateros.”

 

 

 

Oral History of Pateros as what was told by Prof. Lawrence Castillo and Sir Bong Quiogue

(Not verbatim)

            Before the Spaniards set foot in the Philippine Islands, there were already natives who inhabited Pateros and the duck industry has long been in existence. The earliest inhabitants were animist and believed that there was deity residing in the river, who had been taking care of a crocodile (buwaya). It was in the 1700’s that the crocodile has been pestering the livelihood of the residents that was mainly through duck raising and it was “theorized” that the residents seek for advice from the Parish Priest. He told the story about St. Martha of Bethany who propagated Christianity after the ascension of Christ in Tarasque, France where the Rhone River could be found. There was this beastly “dragon” that the people feared of and asked for her intervention. Using the Cross, Holy Water and a twig she had tamed the fearsome Tarascon dragon and tied it using her waistband and brought it to the people. There was this side of the story that due to the anger of the people, they chopped into pieces the Tarascon dragon causing St. Martha agony, she believed that there might be still something good to the beast despite of its character. One night, when the moon was full there was this certain man called “Bayani” who fought with the crocodile while the townspeople prayed to Sta. Martha for the intervention, lo and behold there was this striking light and beautiful woman mounted on the top of the crocodile, from there on, the fear of the residents had ended and their faith has been strengthened through the “miracle” that was shown by Sta. Marta. A tradition of “pasubo” or offering to the crocodile has been practiced by the natives to appease the crocodile that once infested the river.

Bambang, Taguig-a nearby town has been excavated with bronze crocodile dated back in early 1700’s that justifies the beliefs of the early Filipinos who settled along the serpentine river system of Pasig, in which Pateros is connected. During the Philippine-American War, there were exhumed crocodile bones along the banks of a Pateros river- a proof that the legendary crocodile is not only a myth but there is a sense of reality to it. Before 1815, the local Parish was dedicated to San Roque. If anyone would ask a pure-blooded resident from Pateros, they believed that the image of Sta. Marta has 4 versions. An article in Sunday Tribune dated back in Pre-war 1939, contained a story about Pateros and it can be found at the Lopez Museum.

Like any other local history, the story of Sta. Marta was not spared by from the politics brought about by “personal intentions” of people who believed in her miracles. Even the image itself had its fair share of conflicts most especially when it comes to the one who “owns” it-it had become an obsession. Nevertheless, in the past hundreds of years the life of Sta. Marta, as well as her miracles regardless of the fine line between mystery and reality has been inter-connected with the lives of the people most especially, to the residents of Pateros. Sta. Marta has been instrumental in propagation of Christianity in a small town cradled and nurtured by the river.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

TRANSCRIPT OF INTERVIEW

Online interview with Ms. Flory Flores of The Original Flores Balut Industry-Teacher Flory

(June 19, 2021)

AJCP: What is the connection between the duck industry to the beliefs and practices of Pateros residents?

FF: Pateros is well known when it comes to this kind of industry (Duck Industry). In the past decades people in Pateros get the source of income producing duck eggs and making Balut, Penoy and Salted Eggs.

AJCP: What is the cultural significance of duck raising in Pateros in the context of economy building?

FF: Through this kind of industry it helps the community when it comes to financial and economically. Residents in Pateros use the eggs and the duck itself to import it to the different places here in the Philippines. This serve as a major source of income to people like us in this industry

AJCP: What are the challenges faced by remaining business-owners related to the duck industry in terms of:

•           Industrialization

•           Pandemic

FF: As the time goes by, Pateros loses the place where ducks can live like rivers and huge open fields although Pateros still have river but it is already polluted cause by the nearby modern infrastructure. During the beginning of this pandemic, (first lockdown) Pateros is very strict on the persons coming outside of their houses this affects the sales of our business and cause a huge lost to us. Instead of  throwing the old eggs to the garbage we decide to give it to the poor people here in Pateros so we can also help to the people who's in need. When the Government allows the people to go outside their houses our sales start to rise up because they can stock the eggs in few weeks.

AJCP: What is the role of the Local Government Unit in preserving the duck industry?

FF: Here in Pateros we have celebrations like Balut Festival and feast of Pateros during this festival local Government showcase this industry to preserve the tradition and culture.