Over the distance, the faraway houses looked exactly like different species of mushrooms, bathing in the scant moonlight before the crack of the dawn, clinging on the treacherous sides of the mountain. While the houses bathes in moonlight, there is a symphony from the mystical orchestra of nature: the waltzing fireflies, Northeast monsoon or Amihan that blew the hypnotic fragrance of nearby Ylang-ylang flowers, and the buzzing and bugle of cicadas that drove away the silence. Sitio Manabayukan, settling in one of the mountains in Capas, Tarlac far from the urban mundane and busy life, was a small paradise on earth, or so it seems.

This small community consists of several Aeta members who migrated from the province of Zambales, both men and women, young and old. They are accustomed to the traditional way of living—the terrain both covered with mud and different root crops became their source of food and income, as well as livestock such as cows, water buffalos, mountain goats, ducks, and chickens. Men, as the assumed head of the family, are assigned to farming and tending to heavy chores. They are so used to digging the earth that touching dirt or swindling in mud no longer concerns them. Moreover, almost every child of this community plays bare and seldom in their birthday suit, in the dust under the cruel and scorching heat of the sun. Smiles, cackles, and giggles, we could hear the pure and genuine reactions from the children while playing as if they were born with nature close to their feet. Houses are also built differently from those in urban communities below the mountain—some are built with both hollow blocks and bamboo wood, some are nipa huts that are completely made from bamboo wood and other wood materials for walls, floors, and the foundation, and dried thatch grasses for the roof. Through these materials and the structure of the houses, they could sleep day and night, with the soft and cold breeze of wind passing through ceiling and wall gaps, like that of an air conditioner—a natural air conditioner!

Women of the community are either seen tending with house chores, taking care of the kids or doing the laundry in the nearby river—a laundry area designated by who knows, the one who discovered it in the first place. This particular area in the mountain remained public, but each women marked their own space for laundry duties—there could be a woman squatting on the flowing water current at the center of the river itself, while some women have their space on the surface of life-size stones, arranging, rearranging, and then washing the dirty clothes. These women were unbothered by the fact that their small children were swimming in the shallow parts of the river, yet again, there was the water current. One could hear a woman’s voice reverberating on the whole mountain, “Get naked and let me have those clothes washed here!” They have flat and commanding tones, aren’t they afraid that their child might get drowned? Lastly, some of the teenagers of their community were tasked to do wild hunting such as birds of variations living in the forest, some wild rats, snakes, etc. Due to their nature and lineage of being hunters, they are efficient and somehow prolific in hunting, something that Aetas take pride in themselves.

Yet, like any other humans on the planet, the time has come when they are governed by the taste of modern necessities. Electricity was brought into the village. LGU in Camp O’Donnell at Capas, Tarlac came to introduce solar panels, which delivers each house with enough power to a light bulb, an electric fan, or a television (only two houses in Sitio Manabayukan had it, so far). Fireflies and gas lamps were slowly getting out of the picture, replaced by the white light coming from light bulbs, both on streets and houses. They were entertained by television programs, particularly on an action-themed program, which they find engaging and amusing. No more sunset nor sunrise and their ethereal colors could bring amusement unless it is the television itself that brings the motion pictures and colors. Perhaps, no more hours were spent in boredom, watching the blanket of darkness every night, or the dancing greeneries during the afternoon. No more hot nights, no more aching arms holding an Anahaw leaf, fanning oneself to get away with the typical heat of the day.

Teenagers now flocked like bees in one corner under an Acacia tree. One was seen holding an Android mobile phone while others were viewers. They giggled and pointed something at the mobile phone—these teenagers became less engaged in the wild hunting now, as they held phones rather than the traditional bow and arrow, and their itak. Livestock was still apparent in the picture, but motorcycles, kuliglig, and tricycles made the transportation mode from their community to the urban community below or another neighboring mountain, with ease. Transporting their goods such as coals, freshly harvested vegetables, root crops, and livestock, across the river, without thinking that the items might be destroyed. It made the bare-feet walking of anyone in the community no longer a problem. Furthermore, since vehicles made transportation easy, slowly, the community gained accessibility to the town’s supermarket, allowing one family in the community to build a sari-sari store where they now make a profit in selling dry and canned goods, as well as other necessary and limited materials for everyday life. On the other hand, on one occasion, people of the community had this concern about a company that started to build a sand factory near the river, below the mountain, seventy meters away from Sitio Manabayukan—which now made the clear waters of the river, filled with sand and mud. With these facts, the irony and juxtaposition had occurred: this faraway community inhabited by local immigrants, was no longer an outcast of the drastic and ever-changing society.

That January morning, the azure blue sky was filled with vibrant light and vigorous heat. Nature was still playing its melodious symphony when we arrived at their community—covered with sweat and dust—for a medical mission and feeding program. They were early birds, as people started to gather and formed lines, with one line specifically for the feeding program, the other lines for the free medical services offered. Macaroni soup in these small Styrofoam cups was served. I stumble upon two kids aged four to five years old (perhaps they are siblings), stretching their tiny arms with palms wide open. I handed them two Styrofoam cups, which they nonchalantly received, then made a squat on the cold ground at the corner of a house. It was their first meal of the day, I mumbled. One fellow volunteer took a picture of them. But the two kids stare back at the camera, with pure innocence radiating in their almond-shaped eyes, their facial expressions are baffled. I wonder what things are running through their heads with those innocent and curious faces…

 

Footnote:

•   Aeta – Indigenous people inhabiting the mountains of central and southern part in Zambales, Pampanga, and Bataan provinces of the Philippines.
•   Anahaw – Anahau or Livistona rotundifolia is an erect round-leaf fountain palm that grows natively and widely in the islands of the Philippines.
•   Itak – Bolo or machete; a traditional cutting and slicing tool and weapon in the Philippines.
•   Kuliglig – A vehicle used in farms and rural areas in the Philippines.
•   Sari-sari store – The Tagalog word “sari-sari” is directly translated into “variety” in English; it is a small neighborhood store selling a variety of goods.