Saturday, February 2, 2013

FIESTA, FESTIVAL, CIRCUS

Fiesta before
When I was younger, our old folks used to tell us that every fiesta celebration would be an affair in honor of our patron saint. It was more of a celebration of thanksgiving – to thank the Lord Almighty for His many blessings upon us, through the intercession of our patron saint.

A fiesta was associated with our Christian belief, with our faith in God. In our case, we used to refer our own as Fiesta ni Apo San Agustin, the patron saint of Paoay. Some others regarded a fiesta was a much-awaited merrymaking event for the ordinary folks, especially the barriotics like us. 

I heard stories about the sarzuela at the plaza, which they said that it used to be a regular feature of every fiestaBut I also witnessed those musical extravaganzas performed by those known Paoay musikeros, like the famous Amy Galinato Band and some others. Especially when I was the KB chairman, I was actively involved also in the preparation of our own booth for the agri-trade fair -- another feature of the celebration which required all barangays to showcase their own products.

fiesta was to make the residents happy, courtesy of the local government. It was thus the basic responsibility of local officials to conceptualize and provide wholesome entertainment for their constituents. A fiesta should be a welcome respite from the past year-long toil of routine activities or works, especially for the ordinary folks like us, the farmers, the fisherfolks, and the daily wage earners. While a fiesta was undeniably a cooperative undertaking among the barangays and certain organizations, the barangayfolks were not much burdened and bothered by money contributions to defray celebrations expenses.

Fiesta nowadays
Nowadays, seemingly a fiesta is already an affair in honor of political patrons! The religiosity is eclipsed by those political charades, especially by those trapos and epals. For some hosts, a fiesta is being prepared to impress and please their special politico-guests, hoping that the latter return the favor not only in the form of funds to finance a project, but also political endorsement and support for the upcoming election.  So, the special guests must be chosen based on those considerations.  

Some  fiestas now could be described as "election campaign: the introductory phase." They are somewhat catered to please the political gods of certain key local officials, not their constituents. 

Especially if it is an election year, it is interesting to note the parts of the program of activities as well as the personalities involved. The focus of people's attention is not the prepared features of the celebration, not those members of the royal court if it would be a coronation program; instead, they are the posturing politicos and election candidates.

At times, even if it is not officially indicated in the program, those politicos and favored election candidates are also instantly "programmed" to extend or say their greetings to the audience. But they are not really fiesta greetings coming from the heart zone; they are enumerations of election promises. If a favored politico or candidate be introduced or presented, the introducer must see to it that he uses superlative descriptions to praise him or her, full of adjectives. As one barangay kagawad  had  confided to me during one fiesta: “Anyway the presence of politicos are parts of our  fiesta’s  entertainment portion.” Possible, because some are being applauded, upon request.  But they are being treated with the most sumptuous foods and drinks available, charged from the proceeds of the "popularity contests.”   

Especially if election year, one can see the obvious kabastosan of some people managing a fiesta. Even if the fiesta is supposedly a local government's or community's official affair, the politics of the local chief executive or head of the community largely determine who would participate in certain activities or,  at times, who would be invited.

Even the seating arrangements at the celebration hall,  often based on politics. So, some  fiestas  are seemingly  not anymore  intended for the ordinary folks  to enjoy,  not anymore a venue for happy family bonding,  not anymore a rendezvous of relatives, a reunion for friends. 

Festivals
In addition to annual fiesta,  most towns or  cities  have now their own so-called festivals, which are principally conceptualized and developed  to attract tourists and visitors.  Tourism is definitely good for the economy.

But I observe that a festival has also its own dynamics:  During  its formative years,  we invite representatives of  some institutions,  like the Department of Tourism, the National Commission on the Culture and the Arts (NCCA), etc, to  enlist their support --  technical, funding, marketing, promotion.  Of course, we invite individuals or officials who are regarded as  “institutions”   in the tourism industry. Then we need the  media  – print, TV and radio –  to spread the news  around the globe.  We do these in our desire to make our own festival gain prominence and popularity. The objective: To attract tourists, more tourists, because tourism is a sure-fire engine to propel our economy.

To hold a  festival, especially nowadays, is costly.  Ask an honest community official and they will  complain as to the costs used even just in the preparation alone, money or otherwise.  I must say that our own guling-guling festival  is  not an exception.  Others are complaining because of the amount of money being shelled out, yearly, substantially compromising the more important items  in their budgets. Why? Simply because the focus is not anymore of preserving and perpetuating the heritage, its  authenticity;   it is about the monetary prize! 

In order to sustain initial gains,  we have to enlist the support of more community people, the non-governmental organizations and civil society. Then we invite foreign-based kababayans to come and participate.  Then we organize or revitalize local tourism council which is supposedly tasked to adopt plans and programs,  and to institutionalize the specific tourism-oriented activities and projects. The objectives: (1) to promote and establish the festival as  own unique  identity and brand; and (2) to sustain the influx of tourists, consistently and regularly.

But lo and behold!  As soon as the festival has become famous, here comes the “opportunists!”  Instead of inviting and enlisting the continuous support and presence of the people from those institutions  and organizations, they are  now replaced  by political figures.  The festival will now be converted into a  playground for traditional politicians. So soon, at the festival, will be used for more political endorsements and presentation of  candidates. Our streets are peppered with their colorful tarpaulins  bearing  their  pictures and  not-so-sincere greetings.  The airwaves will be full of media sound  bytes of  attention-hungry political wannabes. 

By engaging in those cheap and vulgar political gimmicks,   they think that they have done something good  to promote the festival;   they think they are doing something good to enrich  our cultural heritage.  These  EPALS,  or KUPALs,  as reported  in the newspapers,  radio,  TV and in social networking sites, have infested  major festivals  around  the country.

Worse,  some groups or organizations  which,  at some points,  were the active partners during the festival formative years and development processes, have lost their enthusiasms. But the others have allowed themselves  to be used,  instead of  maintaining their organization as  politics-neutral.  So, eventually, even just the simple internal  issues which are basic inside the organization, like legitimate sectoral representation or term-limits (overstaying) in the council,  have to be conveniently ignored and abused.  Thus,  expectedly,  in  those  succeeding planning sessions,  those who will be invited are determined on the basis of their politics, not on the substance of what they can share. 

No wonder that much later,  real issues like  authenticity and aesthetic character  of the cultural heritage or of the product,  which are the usual and real subject or foundation of a festival,   would soon become non-issues.  Soon, the festival is not anymore a people-unifying affair. Soon we lose our markets – the tourists.  Tourists visit a place to experience something that evokes emotional connections.  Real tourists hate politics, Philippine style. Real tourists are looking for the real, genuine and authentic events, not those fancy ones.

Post-celebration news
I had also experiences, though only a few,  of  those known festivals in the country, plus,  of course,  our own and in the other towns of the province.   I  had real memorable and gratifying experiences.  Everybody has his or her own experiences and post-celebration stories to tell about festivals.

But nowadays, because of the infections caused by politics,  seemingly the focus of discussions of  some people immediately following the affairs are:  the politician-guests who attended; what they said in their speeches; who were the candidates they endorsed.  Truly,  be  it  fiesta or festival,  both are now top favorite grounds for political charades.  I remember that there was even a news report recently that even the President did this in one of his supposed visit to a major festival in the country.

Circus
I remember that a circus was then a basic feature of our fiestas.  As one author had said, a  circus is fun because  it’s a band of performer, human and non-human, meant to entertain the viewing public.  Their arrival is trumpeted high and low,  all over the place.  It being an entertainment, it makes us, the paying audience, escape from the drudgery and misery of everyday life.  In the circus, we find sorts of performances.  

Truly, a circus is amazing. Now, substitute the word circus with the phrase  “Philippine or local politics.”   Is this not  similarly truly amazing?

In the  festival,  there are EPALs and KUPALs  who,  as they arrive,  are  trumpeted, high and low, all over the town.  As their paying audience,  we need to spend  funds and prepare for their arrival.  Some arrive as a band of performers: the others doing their own antics like comedians,  cracking corny jokes;  some arrive like a lead  contrabida of an action-packed  movie, surrounded by posturing bodyguards;  others arrive donning   colorful dresses with matching jewelries; while some with well-groomed hairdo, and others are cleanly shaven kalbo

But there are also the supporting casts of the live circus doing their tricks in the sidelines:  There are those  who, like pseudo-Robin Hood, distributing money, crispy P20, P50 bills, an ostentatious display of  family wealth.  Up in the stage are array of personalities, some are  trying  to squeeze themselves against  each others  just be to be seen,  smiling,  ready to be flashed live on TV even just for a moment, or to be mentioned by a radio field reporter annotating the celebration activities. The others are busy to be photographed  for  Facebook or Twitter accounts; while their  minions are busy distributing fans (abaniko)  with their names printed thereon.

Questions: Where are the real tourists, local and foreign, who are supposedly bring some goodwill?   

IRONIES OF REALITY OR REALITY OF IRONIES?

Monday, January 7, 2013

SCHOLASTIC AWARDS AND MEDALS


TRUE TALES OR TRUE LIES?

Before, I remember that scholastic awards, as symbolized by medals, given to honor pupils or students were quite few. At most, for an honor pupil, about 3 or 4 medals for outstanding curricular and extra-curricular performances, combined. 

I would assume that there was an institutionalized DepEd Code of Awards as basis and for our schools have to confer them out yearly, regularly, objectively. The awardee then was an object of appreciation. Every medal impresses upon everyone of the honoree's beyond-ordinary abilities and competence. Every medal means prestige; the awardee stands above the rest.
  
Recently,  I observed that medals come and go. Unlimited.  They were  branded in various categories like: Leadership Award,  Award of Excellence, etc, etc.  Obviously,  some if not most, were  courtesy of politicians, or aspiring ones, named after them or a dead person, given out not yearly, but only when there are elections. Worse, there were  no criteria of selection, no verifiable results in the process of selection.  

This being so, I would assume they were not part of that DepEd Code of Awards. But why these were allowed or tolerated? This could be trivializing our schools awards system, and the schools and children are being  treated  as their willing victims.  

IRONIES OF REALITY OR REALITY OF IRONIES?

Tuesday, February 28, 2012

GULING-GULING


(I wrote this last February 22, 2012, Ash Wednesday, but failed to post it here outright because of some problems of my desktop computer and Internet access connectivity).

Yesterday was the celebration of guling-guling festival. The participants, planners and implementers deserve most our appreciation! Rightfully, guling-guling must be celebrated because it is one of the more important intangible cultural heritage of Paoay. (The other cultural heritage is tumba, which was the subject of my earlier piece, Tumba, on October 31, 2011). No other town, at least in the entire Ilocandia, that has this type of cultural practice.  Only in Paoay!

The term  guling means dirt. The main feature of the celebration is  the imprinting of the sign of the cross, using rice flour, on the forehead of all attendees by the village chief (much later on by the town mayor) or a religious leader like a priest. This was the reason, obviously, why it was  called guling-guling. It has a signification  to the belief relative to human creation that we came from the dust and to dust we shall return. In the afternoon merrymakings, the basic menu to be served were basi as drinks, and the dudol, a native rice cake made of rice flour and sugar cane juice -- all products or by-products of "dust". 

The host community would serve dudol and basi, and therefrom, the participants would joyfully dancing towards the town plaza. Thereat, more fun and spontaneous revelries or merrymakings would continue, featuring the local songs and dances,  foods and delicacies and drinks. On their way to the plaza, however,  the crowd briefly pay a visit to the churches to worship and receive blessings from the  priests. Without those main features then it may not be considered as our  genuine guling-guling.


According to the older folks, guling-guling had been passed down to us over several hundreds or even thousand years ago.  It was always celebrated on a Tuesday, because the following day would be Ash Wednesday, start of lenten season.  In short, the guling-guling day was  the finale or culmination of all our “wordly acts” because the following day,  we have to start the observance of the Lenten Season for the Christians.


Cultural authenticity
This year’s celebration of guling-guling was again highlighted by pompous activities which I hoped the celebration objectives were realized, and which I assume there were. I say this because for a number of years already  I have been hearing remarks that the guling-guling festival be celebrated in a grand fashion in order to serve as a tourist attraction. But it should be emphasized that with or without tourists,  guling-guling must be celebrated. It has to be preserved and perpetuated because it is our tradition, an intangible cultural heritage. A celebration of a cultural heritage, however simple the features they may be, can “help reveal our own history.”

As one writer had emphasized: Folk customs (or any intangible cultural asset for that matter), live through the people, and perhaps the performers’ lives and happiness are  the real heart of these customs. The guling-guling is for us. It is part of our identity. We are doing it because we need to do it, we like it, and we love it. We are celebrating it regularly, annually, perennially, because it is our culture. Culture is the sum total of our character. The celebration, therefore,  should  be relevant and significant in order to reflect its cultural integrity and authenticity, and,  more importantly, “help reveal our history.”

In one guling-guling festival celebration for instance, I recall that it featured an activity dubbed as “kawayan festival” showcasing , among others, ulnas parade. A festival within a festival? But were they featured again in those  subsequent celebrations? No.  I noted that Kawayan Festival has been a celebrated yearly in Ilocos Sur town even much earlier than when it was injected into the guling-guling celebrations for that year. 

Further, what had happened to the guling-guling house? 

The moment a cultural heritage celebration is highlighted more with the fancy features that have  no relation to its evolution and development, to the extent of even modifying the original features or altering the established basic components, then those do not “help reveal our history” anymore.

Moreover, spending more on those  new, foreign and fancy features rather than  enriching those basic features, would muddle up its authenticity and concept of a cultural asset. They would eclipse  our conscious efforts relative to cultural heritage preservation and protection. If there is no cultural integrity or authenticity as evidenced by the continuing and ever-changing  features --  moreso if such features were  “copycats” from other events -- then what we have is a "confused culture” or, worse, leads to a “damaged culture.”

Tourists attraction
Admittedly, celebrations are now increasingly becoming tourists attraction materials. Indeed, tourism should be a vehicle towards some economic progress. However,  in our desire to have them as tourists attractions, we  should  not compromise authenticity and aesthetic character of our cultural heritage

While artificial activities naturally attract good volume of crowd  during the first time they were presented,  the  do not  necessarily mean  as  qualified as  tourists attractions.  Instead, they must be  rooted with and in some  recognized cultural or historic foundations so as to  be considered as tourists attraction. 


Tourists visit Paoay in order to experience its history, culture, arts and crafts. If the celebration establishes an authentic ambiance that is historically, culturally and is aesthetic, then guling-guling  truly “offers to visitors and tourists an emotional and experiential connection” distinct from those in other places. If that happens, tourists and visitors mark their visit that is worthy to be repeated.


What I am saying is: Deriving lessons from past celebrations, all if not most of the features of the celebration should be consciously and deliberately packaged to reflect the nature of our cultural heritage. In that way,  they “can help reveal our history” on one hand, and to establish “connection emotionally and experientially”  to  our visitors  on the other hand.


I don’t see the significance of those usual commercial booths selling kitchen wares, arrays of clothing apparels,  pirated CDS/DVDs right at the very heart of the town or plaza, as well as those galleries of games around and car racing. The plaza is supposedly the face and heart of a place. If ever those  traditional commercial and fun activities were allowed in the plaza, then maybe during  fiesta celebrations, but not during the  celebration of a unique, important cultural heritage. Those activities were not tourist-attractions.


What I cannot accept even more were those extra activities done the following day or days. Again, the concept of guling-guling is to do all “wordly acts” on that day because the Lenten Season  starts the following day. If those activities are allowed even if the celebration is already over, then seemingly we are not sensitive enough to the sanctity of the season of Lent.  If at all tolerated, then they should not in the vicinity of the church declared as World Heritage Site.


Tourism and cultural council
Some lessons learned from past celebrations were part of the reasons then why the Municipal Cultural and Tourism Council (MCTC) was revitalized.  The MCTC  is a multi-sectoral special body that would look into the celebration and preservation of our historic-cultural assets, like guling-guling.  In brief, the  aspect of having it as a tourism attraction must be balanced with the preservation of their authenticity and integrity aspect  of a given cultural asset. Further,  while it is nice to have those assets as  reasons to celebrate to our delight, it is incumbent upon us to look into their preservation and protection because they are our common inheritance,  our prized possessions.


The establishment of the MCTC was the first ordinance I introduced in 1998, with amendments made later in order to strengthen the council. In fact, the MCTC is mandated to adopt a cultural celebration calendar – a list of celebrations for every  given year. The MCTC determines what are those to be observed and celebrated in January, in February, etc.  until December, then compile them to constitute the annual  celebration calendar. In turn, the content of  calendar are bases of an advanced planning and budgeting.


The MCTC, it being a multi-sectoral council, was expected that its decisions were  results of conscious, collective idea sharing.  In guling-guling for instance, it is not enough to just discuss the features for Day One, in Day Two, etc; it must also analyze the implications and significance of each and every feature vis-a-viz to their nature and concepts.  Does the totality of the celebration  “help reveal our history” and relevant tour our tourism prospects? Of course answers to issue like these can only be clarified  if there are serious and honest efforts to analyze them. Those may be done  by consulting with the more experienced people in the areas of historic-cultural preservation and protection, as well as those from the tourism industry sector.


An specific instance I am driving at is this: If the basic costumes of participants are our local hand-woven materials, then it would have been an opportunity to revive and promote our own abel Paoay. Otherwise stated: If guling-guling is improving, is it translating  into parallel improvement of the lives and situation of our real local weavers?  Ask the true weavers, not only the usual one or two among them; it must be majority or all of them.  One more point: If dudol and basi  were the basic menu during every guling-guling, then it would have been an opportunity to revive our own sugar cane production as an alternative farm crops. In brief, if guling-guling is improving,  is it translating significant improvement of  the livelihoods  of  the sugar can farmers, the  makers of basi, dudol and other native delicacies in some ways?


But of course these queries will never be answered if the dubious agenda of certain cliques prevail. Everybody should have an adequate understanding or appreciation about the concept, idea and significance of the celebration.  In brief, we can feel a sense of ownership of our guling-guling.


Monetary prize
According to the older folks, it used to be that prize money were not the principal considerations to motivate people to celebrate guling-guling. If at all, monetary prizes were only given if only to  at least defray some expenses of the actual participants, as well as a gesture of appreciation for their initiatives.


But, apparently, times have changed. I hope I am wrong: I observed that extensive preparations with hundreds of thousands of money being spent not because we are intrinsically motivated to enrich and preserve our guling-guling, but in order to win the prize money plus other accompanying perks, like the prospects of a  foreign travel. Did the participant-contestants understand and appreciate guling-guling?


Because the motivation was more of the prize money,   some  even contracted the services of choreographers who were not  from Paoay. In effect, the non-resident were the ones teaching the residents how to conceptualize,  interpret and perform properly their own folk customs, dances, songs and other cultural traditions!  So the original and basic features of the guling-guling were already being marginalized, rather than be highlighted. So those choreographed contests of dances, termed as “showdown”,  were  highlighted. I myself have seen those nightly dance rehearsals. Most of those costly costumes and props charged were charged from  barangay funds.


I suppose those must be evaluated. We cannot afford that as if we are forcing and buying ourselves just to preserve and perpetuate our cultural heritage. Monetary prizes are extrinsic motivations.  The guling-guling is Only in Paoay!; thus, I suggest that it must be treated differently in order to preserve and  elevate its  status as  the unique,  age-old and authentic cultural heritage.  But in the course of doing so, allocations for equally important basic services should not be compromised and sacrificed. 


Politics
One more point: What I cannot accept is  that  guling-guling is being used, if not exploited, deliberately or surreptitiously, for some partisan political charades. We remember those celebrations held  proximate to a political exercise, like fiesta, be it a town or  barangay fiesta celebration.   Instead that a  fiesta should be  non-political event because it should be for all residents to enjoy, there were instances that some parts or features were  strategically prepared to suit the political advantage of some politicians. Yet we love to call it as a fiesta in honor of their patron saint.


We are  not that naïve. We too can  sense  that some  celebrations  are  apparently becoming a family affair,  pleasing and entertaining  few people rather than the residents a t large.  In short, a public celebration funded by public money to benefit traditional political gimmicks or for some family expositions. I thus recall of a news regarding a major cultural event in one city. Because of the feud of political leaders thereat, the parade route of the celebration was modified.


Evaluation
I believe every post-celebration evaluation must treat other significant issues and subjects equally. Of course, foremost is the financial components. If a barangay spent tens if not hundred of thousand of pesos, the issue may not be limited to whether or not the supporting disbursement papers are in order. The other issue might be on the propriety, vis-a-viz the other responsibilities of the barangay. For instance, if the barangay suffers a disaster, or given the fact that residents are farmers and suffering farming problems, does the barangay spending that same bulk of public money for these concerns compared to how much being poured into those celebrations?


I find it irresponsible the  remark of one town official who once said that  barangay officials need not bother themselves to spend that much for those celebrations,   after all,  those funds are not their personal money. On the contrary,   with more reasons that public funds should be spent to more pressing matters simply because those are not money of officials. Officials are only stewards of public funds and resources, thus, at all times, they should be more circumspect as to how they use them. 


If guling-guling was also used to attract more tourists and in return supposedly bring about economic benefits to all, then maybe it is worthwhile to pause meanwhile and tell the people our specific gains.  Everybody deserves to know.   Thus far, what were our gains and what are the plans to sustain the gains?   

Again, guling-guling is  part of our culture.  Our culture is cradled in the moral fiber of society.

Friday, September 23, 2011

REALITY TV SHOWS: All for show and money, never a reality

(The script of the speech of Lyka which she prepared but I just injected some pointers).

I feel blessed with another magnificent day today, having you in this forum of interaction. But first off, may I greet everyone a pleasant day as I relate a simple story.

This morning, when I woke up, a weird question wildly struck my mind: What if all of my actions, I mean every action, or even non-actions, like my taking a bath, the details of my participation in class, or pushing aside fellow commuters just to catch a ride to school on time, and everything, 24/7, were video-taped and shown on TV with thousands viewers watching?

They will discover who I am because the scenes reflect how I behave in situations which I myself created or encounter. Pictures or videos do not lie, simply because I acted naturally. Such videos shown on TV would be realistic because they are actual, free, spontaneous and natural account of my own actions and reactions.

If, however, I portray coached actions, then the video maybe entertaining but are not exactly my personal natural actions and reactions. While they may have semblance of reality, they are in truth and in fact, created as illusions of reality, courtesy of rotating lenses, editing and other port-production techniques.

Respected audience: What am referring to here is about Reality Television, or commongly called as reality shows. Let me get this straight: The term reality shows could be a misnomer. Why misnomer? Reality television frequently portrays a a modified and highly influenced form of reality, utilizing sensationalism to attract viewers and so to generate advertising profits, revealed by some sources. Since it is a misnomer, there is that element of falsehood! They being sensationalized for profits, reality shows also offer a promise of fame and fortune for the actors who have the capability "to act in specific scripted ways".

The genre has wide range of programming, like game or contest shows such as the Amazing Race, and the so-called voyeurism-focused productions, such as the Big Brother. Winners tend to be overwhelmed by their "15-minutes of fame" and soon go too far, for worse. There are celebrity reality shows, like the Keeping up with the Kardashians, which are basically for publicity. There are also the dating reality shows, such as the Bachelor Show, that gives a false sense of reality like possible rejection on TV.

True, reality shows are entertainment, but the concept of entertainment should not be myopic. The acts and episodes, when informative and realistic are persuasive, and what is persuasive is the realistic. When what is real is shown, it is a reality show. They create lessons to be learned because real is not artificial, and what is real has credible signification. This makes a reality show different from the other shows. We should only learn from what is real.

Let me quote what Kim Kardashian said in one episode of the Keeping Up With The Kardashians: "I always have a plan, and right now, I don't have a plan". Televiewers are supposed to relate themselves to situations and try to learn something. If it does, the show is educational, have morals. But Kim quibbled fancy words to entertain, no lessons to learn.

Often, reality shows are dangerous because of the vulgar words the actors use. Thus, they impress upon the young viewers that such words are not the societal norms. Studio audience and viewers are also made to vote for the actors, thus giving them also an impression that what they are doing is good, notwithstanding not real. Motivated by fame and more profits, actors tend to do more fancy acts, and are labelled as reality show.

In summary, respected audience: Reality shows are tricks upon us. It is the new genre of entertainment. Simply, a show. They next time you watch on TV a so-called reality show, blink your eyes, and say: It is no different; it is a sensationalized, moral-less show, for fame and money. The usual charade or showbiz.

Thursday, September 8, 2011

MAYOR ANTONIO A. EVANGELISTA

(I wrote this on the afternoon of September 1, 2011, or few hours after I confirmed from a reliable source that Mayor Antonio A. Evangelista already passed away at about 11am that day. I wrote it as my fitting tribute and honor  for him).

Today, I mourn of the death of a former mentor, a “boss”. Today, Paoay mourns of  the death of an Icon of New Paoay Politics, the Father of Paoay Transformation, the Best Mayor Paoay ever had! Any person who observed and stayed in town at least for the last three decades with no or who can set aside personal biases  knows that.

I first heard of the news about his death via a text message. Then came a flurry of text messages and calls from former colleagues and informing me about the news, and some were asking if I go to Manila and pay our last and fitting respect. Basically, my reply was: I was taken aback. I want to, but and I don’t know what to do. The indisputable fact is: He did many great things for me. What I do know now is: We pray for him.

In my reply to those text messages, I added my impression about the man: That he is the Icon of New Paoay Politics, the Father of Paoay Transformation, the Best Mayor Paoay ever had! I know, I will be criticized why I am saying these only now, now that he is gone. No. I have been saying these all along.

I first saw him in August 1987. About 10 in the evening, a group accompanied by policemen came to our house and I was told that I was  being invited by the mayor. I obliged. I was brought to the municipal hall,  introduced to him. It was my first so see and meet the man, Antonio A. Evangelista.

Meekly I asked why I was being called and my mother was worrying about me. He explained that he only wanted to privately share his thoughts and plans for Paoay. After more than 2 hours of discussions, he admitted of his reluctance to become a mayor after he remembered the political history of Paoay -- who were its past political leaders, how a mayoralty position was passed upon from one to the other, then briefly mentioned of what had happened to his late and only brother.

He said that he brought something to share for Paoay, but admitted of his fears and apprehensions because of those overwhelming or even misplaced expectations; that albeit he was willing, willingness does not mean he was that perfectly prepared. Thus, his approach was to enlist the support of the youth who he recognized as have fresh and idealistic minds, and those from the barrio who he believed were longing for institutional changes. He ended our talks through an open invitation for me to come back after three days -- that is if I share his visions. I went back and he appointed me as the Senior Clerk in the Office of the Mayor, but my actual functions were the job of a Secretary of the Mayor. A confidante. I, together with Dado Mades, sisters Prima and Donna Cagat, were housed at their residence near the PNI and I  stayed there until 1993, or when I already got married.

He later organized us as a working team, composed mostly of new, young recruits. We were on call. Everyday. No normal working hours. No salary standardization yet; no overtime pay. Not preoccupied with money. No complain, simply because we embraced the idea of public service that he was telling about. Our team from the municipal government include Dado Mades, Edwin Abrojena, Adela Labucay, Robert Guieb, Lando Lagundino, Dario Hurtado, Thong Gajeton, Benny Oamil, Abner Hermitanio, and from the barangays we had Wilson Sadian, Roger Sado and Johnny Bayaua. My apologies to those I missed in this instant list.

I never had complete information about who he was. I surmised that if ever there were those who claim they knew him, it would be incomplete, selective and slanted at some points. I heard from his two aunts and few of his relatives that he was quite naughty as a child and during his youthful years. I learned that he worked with the Bureau of Customs, and well-connected with certain powerful people in Government.

He was not a mayor who reports to his office at the municipal hall everyday. He spent considerable amount of his time with his computer in his one-bedroom house in the “farm”, thinking and making many documents and letters. He was not fond of speaking in public, but he writes well, very particular of the grammar, the logic, the appropriate words, and nice presentation of official communications and proposals. He, however, had tendency of being impatient of bureaucratic delays or formal procedures, thus at times he “short circuit" some process to attain results. However, he puts premium on loyalty. If we insist, however, that a transaction may not be feasible, he would listen then call a gripe session later in the afternoon to discuss our respective positions. He would call me every night just to ask if we were able to deliver some “goods” for the day, or any problem encountered, and what were the pressing things to do the following day.

He was a keen observer of the situation and of the people around. Outside official working hours, he would occasionally find time to share light moments. He was a good cook, and he would let us eat and drink while he was cooking or preparing his favorites – imbaliktad, grilled malaga, sashimi. He would give us tips how to drink beer or liquor, how to call a waiter, how to use the telephone, reminded us to say “thank you” or “please” to whomsoever we transact with or talk to, or be persistent when nobody was answering the telephone, and so many others.

He was an incorrigible smoker, fond of whiskey or brandy then arak ti basi, and security conscious. After his heart triple by-pass operation, he gave up smoking, slowed down in drinking liquors, lost interest in guns and bodyguards.

Icon of Paoay New Politics
When Tony Evangelista took over, I heard he was like a “celebrity mayor”. A lot of people in town wanted to be associated with him. Worthy to emphasize that Tony Evangelista was the appointed mayor as a consequence of the so-called EDSA Revolution. Although EDSA was in Manila and was supposed to be no big deal for Paoayenos, undeniably we were affected by those national events that followed. Mayor Tony Evangelista came home at that period and to lead into a “new beginning”.

Indisputably, he was one of the more prominent political figure and influential local chief executives during those times, not only in Ilocos Norte but in the entire Ilocos Region. It was a public knowledge in town that he was closed to Senator Enrile. During his term, he would bring in other high officials as guests like Senators Alvarez, Drilon, Flavier, Jaworski, Angara, Legarda, Biazon, and other directors of certain agencies who would frequently coming to the office then.

He was the provincial chapter head of a major national political party. He brought Diosdado Mades, Edwin Abrojena and I as his delegates to the national launching of the United People Power Movement (UPPM) – a movement which later ushered the formation of national political party. A number of candidates from different places were lining up to get his endorsements and certifications in those elections.

Long long before he became mayor, it is indisputable fact that Paoay had been under its usual politics. Nothing much so surprising to happen because one can expect who would be the “next movers and shakers” of the town in every elections. Expect the same players. When Tony Evangelista came, it was already a different ballgame! He became the icon on the local political screen. And this happened in the mid-80’s.

Instead he handpicked all of his runningmates in the elections, he initiated a “political conventions”. True to his words, he maintained the strong representation and participation of the youth after the defunct KB. Every year, regularly, there was Youth Week Celebration where youth representatives assumed as Junior Officials. Interestingly, even long before the Senior Citizens Law, he issued in 1987 an Executive Order recognizing elderly citizens, the retirees and pensioners as partners in governance. Thenceforth, elderly citizens were given the chance to serve as acting officials during the month-long celebration, yearly. In brief, he devised a political initiative calculated to bear good fruit.

In the election of Municipal Councilors, candidates were selected based on geographical and equitable representations. In short, he introduced a new scheme that had changed the image of Paoay politics. As a result, more personalities from the barrios came abound to work hand-in-hand with the prominent citizens. It was during his time that significant employees who are barriotics were accommodated. I was one of them, not only as an employee, but eventually the municipal vice mayor for 3 consecutive terms.

What he did had stirred the political hornet’s nest, so to speak. Some resisted. So, instead they allowed the lights of renewal to shine, they assiduously plot their countermoves. After all, some claim that they have the Torrens Titles on practically the whole town and the reign of its government passed on to them by their foreparents whose names appeared in pamphlets, or whose retouched portraits exhibited in the walls.

Thus, in the Paoay political scene, we had the ragtag team of fresh players on one side, and the “traditionals” on the other side. The former prevailed. But like computer softwares, expect hacking and virus infections that would decimate the programs and stored data, courtesy of moneyed hackers. In a long-drawn struggles, the marginalized and the not well-connected will ultimately be lost in the war but not necessarily in the battle. So, gradually and helplessly, we are going back to the old machine, churning out the usual type of shakers and movers; so we have some “buffoons, jesters, mimes, puppets and mascots”.

In short, what he wanted was to raise the level of political perspectives of the people. He wanted to raise the level of self-esteem of others just to break our “culture of silence”. Hard or ambitious it may seem, but he thought that it was the best opportunity to start. As he was telling us then: That if EDSA Revolution in Manila has brought any significance to us in Paoay, at least, it must start an opportunity to level up political awareness. To a great extent, it rekindled our passions for better governance.

So, I dare say, it was of what he did or started that brought interest to the younger generations to join actively in local politics. Never this had happened in the political history of Paoay before. But whatever happened to what was started, the conclusion belongs to everybody. The fact remains that it was started.

After his term fixed by law in mid-1998, he convinced and fielded his wife to succeed him as mayor. The first time ever happened in Paoay! Some sectors criticized them to the hilt, pelted and belted out trash and rubbish talks. They howled and growled like dogs in protest. Even up to these days, we know who they were; we know what they were then saying. They despised him a lot. He prevailed anyway and his wife, Nenuca, won.

Father of Paoay Transformation
I remember that barely a year passed working with him, I was analyzing his approach of governance as a way of reconciling of what he said that night he summoned me for a meeting. These were what I surmised: He prioritized the countryside and initiated projects based on what the people told as their needs instead of what he likes. He had active partnership with the youth and rural folks because he wanted them to be empowered. He was technology-driven because he anticipated that such would be the irreversible trend. Certainly these are clear indications of transformations.

He started it with peace and order. Gone are the days of landlord-servant relationships, gone are the days where a barriotic guy be afraid of coming to poblacion, he used to say that when he usually summons us in some light moments. Indeed, the known sigas and notorious personalities in town were significantly neutralized, and he started it with his own relatives.

I considered him as the transition mayor, simply because he was the first immediately following the so-called EDSA Revolution. Politics then was still volatile. Local officials, even those in the barangays, could easily be replaced based on the whims and caprices of those in powers. But even he was already appointed as OIC-Mayor, I recall he was not even very eager to force himself to assume as mayor. He even established his satellite office at the public market.

The threats of insurgency problem were then quite disturbing, and he was very active and tough in the anti-insurgency campaign; yet he accorded decent burials of the casualties of the campaign. I cannot recall, however, if ever he advocated officials, municipal and barangay, to arm themselves with guns using their meager budgets.

It must be repeatedly emphasized that the during his assumption as mayor, there was no Internal Revenue Allotment (IRA). He never held any position in the local governments before. Yet, he managed to get some funds and resources to start his transformation programs and projects. Now, IRAs come by the millions, even if LGU officials will just be sitting. What was available then was the so-called PD 144 Fund, or at some points termed as “PD 1-4-All”. I witnessed how aggressive he was in looking for sources of funds. What I heard before were the NALGU, the BALGU, the Presidential Social Fund, and discretionary funds of high officials, and NGOs. He travelled frequently to meet officials of certain agencies or organizations using his own vehicle. I know, he would brought me in some of those trips and meetings.

Mayor Tony initiated an intensified Physical Infrastructure Program. He started by constructing bridges, intensified opening of new roads or established road networks especially in the rural areas. It was not mere maintenance works, or simply concreting or improving those already existing ones; it was intensified making or opening of new roads, many roads, and construction of new bridges. And for the first time, Paoay had set of heavy equipment for infrastructure projects.

He opened the new access roads from the barangays proper towards the sea in Masintoc and in Bacsil, primarily to benefit the fisherfolks, and secondarily, for tourism and other investments. As alternative to gravel for road rehabilitation, he used the finger corals near the Poro Culili to improve roads. But I remember, all the heavy equipments, at one instance, were impounded by the Governor because the extractions had no quarry permits. He explained and complied.

He was investigated and even threatened to be sued regarding the funds he managed to avail of for his projects. He resisted and persisted. I remember the gist of his explanations: I should not be punished for being resourceful for the sake of my town and people; moreso, I should not be blamed if others failed to avail of the same.

Knowing well that Paoay is a flood-prone town, he feared that in the near or remote future, floodwaters will inundate or submerge the town proper. Again, with no IRA to rely on, the Flood Protective Dike was constructed to shield the town proper. So with other mini-dams and dikes in other places, some were finished and others were not.

The major thoroughfares in the poblacion were likewise provided with street lights. Some major and strategic streets were cemented, especially those most needed daily and of special use, like the Processional Road and Public Cemetery Road. The last that was cemented was the street towards their old house or beside the Paoay North Institute.

He initiated the construction of the two basic LGU economic enterprise -- a new and permanent Municipal Public Market, its twin facility, the Municipal Abattoir. He transferred them into new locations. Paoay was then a Sixth Class Town, but was elevated into Fourth Class Municipality.

He initiated allocation in the annual budget for each barangay every year and increasing per year which would augment their meager funds in undertaking development project at their discretion. Initially, it was P20,000 each and increased yearly. The scheme continued until (not anymore under his term) the allocations for all barangays were later pooled and re-aligned to buy the second-hand 45-seater bus, now owned by the municipality.

I would say he earned the respect of several community leaders, especially the barangay officials then. He thus established a permanent office space at the Civic Center for the Liga ng mga Barangay, briefly referred to as ABC Hall.

To provide a more conducive and decent workplace, he initiated improvement of certain offices. Neither he ever defaced nor destroyed original structures established by his predecessors; rather he endeavored to provide separate buildings for the Philippine National Police and the Municipal Circuit Trial Court. The Bureau of Fire Protection was temporarily housed at the Public Market, or until now. So with a separate office of the Sangguniang Bayan and its session hall. He remodeled his Office but he never acquired a new table for himself; instead, he refurbished the old wood table used by the past mayors as a matter of institutional respect to his predecessors. He only changed the old wooden chair into swivel chair much later because of his desktop computer.

He recognized the need of an efficient and professional workforce. He created a position for a Supervising Personnel Officer (Ms. Nona Adaza was the first SPO) to administer a human resource development program and to maintain personnel records. Prior to this, the treasury and budgeting services, personnel and records managements were all performed by the Municipal Treasurer. Thus officials and employees started to attend trainings and seminars to upgrade competencies, and he encouraged everybody to attend opportunities. I know, I was also sent to some trainings and seminars. Adela Labucay and I were sent to undergo computer trainings. For the first time, the employees were encouraged to organize, the Paoay Municipal Government Employees Association.

One morning, he was laughing that he saw us using vintage typewriters, manually-operated mimeographing machines, few electric fans, relatively old chairs and office tables, inadequate records management. When I let him sign a typewritten letter dotted with correction fluids, with onion skin paper as its duplicate, he said that, nowadays, poorly made letters and document end up into the waste basket, with no favorable action taken. Or something to that effect.

A computer savvy mayor, he deemed it proper that a LGU must be equipped with modern management tools to do away with bureaucratic red tape and undue delay of transactions. He initiated of what he termed as Management Tools Improvement Project which covers two major components: Acquisition of computer units for eventual computerization of records; and Provision of better books and references. He read books, good books, and he shares them to us. He sought the help of foreign-based organizations of Paoayenos for donations. Thus, for the first time, Paoay had PCs, electric typewriters, photocopying machines, fax machines, two-way radio communications system, audio-video equipment. Those old mimeo machine and typewriters were finally decommissioned.

Indeed, Paoay was the First Municipality in the province that used PCs and had computerized certain transactions and records. Records and documents were already neatly printed, and had easy archival and retrieval mechanisms. They minimized expenses for supplies, while preparations were more efficient. As a consequence of his innovations, he was awarded as one of the Most Outstanding Municipal Mayors of the Philippines, not once, not twice, but a Grand Slam Awardee!

He often said that management tools will reduce expenses and, therefore, the funds will be better used for public services. In fact that’s the logic: The advent of technology must reduce manpower expenses; it cannot be otherwise. We were then saddled by Personal Services limitations into hiring more employees, or else the Municipal Treasurer, the Budget Officer will complain. Any attempt to hire new employees then, it will automatically becomes a hot political issue at the session hall, in the media, and during elections. With only 15 casuals then, indeed, it was a continuing controversy. I don’t know how many casuals now.

Realizing the need of an expansion sites for Paoay Lake National High School, he was able to secure the donation of more parcels of land as expansion sites in Nagbacalan, courtesy of the Domingo, Cachero and Cabugon Families. He caused the establishment of an expansion site of the School’s poblacion annex at the MMSU property at Barangay Paratong under pain of possible legal charges. I know, I was present when he had an audience with MMSU officials. He remarked at some point: If he was that selfish, why would he cares for a Paoay Lake High School expansion knowing that their family owns Paoay North Institute?

Sewing machines and other equipment were distributed to certain schools to support their Non-Formal Education Programs. Several sports equipment were given to the District yearly for their athletes and players needed for various athletic meets.

He established the Children’s Learning and Resource Center – the first of its kind in the Province. It was a model pre-school, a showcase of improved facilities and a good curriculum, frequently visited by delegates by several pre-schools regionwide. Another new, noble and novel idea. Relatedly, there was a Free Milk Feeding Program among pre-schoolers in the entire municipality then.

Another basic services he prioritized was the provision of potable water, especially in identified areas. In partnership with a NGO (Tulungan sa Tubigan Foundation) and the Presidential Social Fund, several jetmatic pumps were installed in different areas as common source of drinking water. In the upland barangays, their potable water supplies were installed under the DSWD’s CIDSS Program.

But farmers and fisherfolks were on top of his concerns. Farmers organizations should know those irrigation facilities repaired and constructed. In coordination with the DAR, an agrarian reform community (ARC), the Nabaliguian ARC, was established covering the barangays of Nalasin, Surgui, Mumulaan and Bacsil. The concerned farmer-ARBs should still recall those component projects accorded to them during those inclusive years of implementation, such as farm-to-market roads, livelihoods, trainings, and loan assistance.

Early on, or just few days after he assumed as OIC-mayor, he distributed several cattles to farmer-beneficiaries under a Livestock Dispersal Project. In coordination with Philippine Carabao Center, there was also Black Bufallo Dispersal Project that followed. He even donated his piece of land somewhere Cabang-aran for the sanjera in the area. There were genuine lakbay aral for farmers groups and they were able to see the technologies and facilities in IRRI, PhilRice, and other institutions, and they brought home good stocks that resulted in a significant yields of rice and improved know-how among them the following cropping seasons. He even ventured experimental lowland potatoe productions and off-season tomatoes preparatory to his plans to introduce them to farmers. Fisherfolks were likewise granted assistance, like those fish cages or nets.

The old Paoay Puericulture and Family Planning Center building was reconstructed. The Rural Health Unit was improved. For the first time, Paoay had an ambulance and a service vehicle for the municipal health office. He was contemplating to convert it into a Lying-in Hospital, and started to furnish basic laboratory equipment.

He went out of his way to network Paoay with other towns. He initiated the sisterhood relationship between Paoay and Lingayen, Pangasinan. He travelled to Davao and other places, even abroad, with a purpose. In an attempt to market our garlic, he organized the Garlic Growers and Traders Associations and registered with the SEC. A week-long garlic trade fair was held as prelude to his attempt to institutionalize a Garlic Festival, patterned after in Gilroy, USA which he was then mentioning.

When there was a proliferation of reported smuggled scooters and motorbikes not only in Paoay but practically everywhere, he brought to Paoay officials of the Bureau of Customs to do the registration and legitimized their operations, thus accommodated all those from other towns.

Long before the enactment of the solid waste management laws, he initiated the installation of garbage cans along the major streets in the town proper and were collected twice a week. He complemented it by establishing the garbage dumpsite in Mumulaan in a piece of land bought by the municipality then.

It was in 1993 when Paoay Church was inscribed in the UNESCO World Heritage List. Knowing of the responsibility of the LGU as a consequence of such inscription, and as the centerpiece of local tourism, he was able to request funds from President Ramos for the Churchground/Plaza Improvement. The public plaza was landscaped and the public rest room was constructed. Pursuant to a Presidential directive, the Paoay Church Task Force was organized and thus ushered further church-oriented projects and cultural events.

In was also in 1995 that Mayor Evangelista started to touchbase with OFWs in Hongkong and other Paoayenos abroad. Since then, their organizations were active in socio-cultural events and medical missions. Every year they come back to Paoay during fiesta celebrations and host their own show and sponsor and/or donate projects. Among them, I remember the Sons and Daughters of Los Angeles, USA; the Caballeros de Dimasalang; the Paoay-Currimao Association in Hawaii; the Paoayenos Association of Hongkong; and then came other organizations which I cannot recall anymore their exact names.

In return, it was also during his term that he brought the delegates from Paoay, such as municipal and barangay officials and members of cultural groups, for experiential enrichment and goodwill tours abroad or with those foreign-based organizations.

The Best Mayor of Paoay
This is my conclusion. The foregoing initiatives and accomplishments are my principal basis. Again, there was no Internal Revenue Allotment to rely on from the start, or even there were IRAs much later, they were not multi-millions and schedules of releases were erratic. He was a transition mayor after EDSA Revolution, with no prior, actual and substantial experience in local administration.

To repeat, among the notable Physical Infrastructures were the Public Market, the Abattoir, the Civic Center, the Paoay Police Station, the MCTC building, the Puericulture Center. We have the Paoay Flood Protective Dikes and such other dams, dikes and communal irrigation facilities.

He constructed new bridges in Surgui, in Oaig-Nagcularan, in Sideg, in Monte, in San Agustin, in Nalasin. He made and opened several new access roads or many road networks especially in Sideg, Monte, Cayubog, Oaig-Upay, Bacsil, Masintoc, Mumulaan, Nagbacalan, Suba, Sungadan, Pasil, Nanguyudan, Salbang, Surgui, San Agustin, Cabang-aran, and the access road to the sea in Masintoc and Bacsil.

He fixed and concreted major roads, such as the Processional Road and its drainage canals, the Public Cemetery Road, the Paoay-Pasil Road, the Paoay-Callaguip Road, and significant portions of the Nagbacalan-Sungadan Road, the Paoay-Monte Road. He improved the town plaza. He initiated provisions of potable water supplies of several barangays or areas.

Let me dare say: If ever there were subsequent improvements done on those structures or roads, simply because they were needed. In fact, it is an obligation to repair after they were being used, as a consequence of wear and tear. It is an obligation to improve in order to suit the call of the times.

One thing is basic: One cannot repair or improve something that is not existing. If something exists, simply because there was someone who had initiated and established it. Results of any improvident repairs, or cosmetic touches, cannot be used to claim of being better than the original. To create requires or presupposes deep thought to come up an original concept. To repair or improve is based still on such borrowed concept. But to deface or alter just to annihilate any sign of legacy of the one who truly made them is not anymore improvement.

But it was he who also broached the idea of a so-called Human Infrastructure to complement those Physical Infrastructures. This was the harder part of it. As I then observed, it was hard because, for one thing, his term was already about to end. Secondly, there was no more significant infusion of “new and fresh bloods” to actively participate in this new infrastructure program. There was likewise a sort of complacency among his existing older partners, others were retiring or becoming inactive, while others were naturally weighing their own politics. The usual dynamics of politics. To push forward such human infrastructure initiatives, it demands political will.

There were other ambitious plans he was then mentioning. Although they were started, they were never pursued for reasons I do not know. Among them, I remember the following:


To make the south-eastern part of Paoay Lake area (Pasil, Surgui, and part of Sungadan and Nanguyudan) as the “vegetable bowl” of Paoay considering of the fertile nature of the soil in those areas and availability of water from the lake. On the other hand, to make Cayubog, Paratong, Masucan and Ladiri areas as “garlic bowl” of Paoay.


To enter into a cooperative agreement with DENR for the municipality to administer the forestry projects and facilities in Paoay Lake National Park, and utilize the same as its Municipal Seedling Bank, an Eco-Tourism Project, and Scouts Camp Site.

He intended to construct an illuminating “giant cross” at Pugaro (Nalasin), overlooking the town proper.

Similarly, to enter into cooperative arrangement with Department of Agriculture for the municipality to administer the Bureau of Fisheries facilities in Paoay Lake, and eventually make the same as a separate office of an expanded Municipal Agriculture Office and a Training and Resource Center.

To establish fishery and aquatic research and production facility (brackish) in Bacsil and Masintoc foreshore areas and establish a fishports and fishmarkets thereat.

To establish and maintain a website of the municipality.

To establish a big water reservoir or impounding dam in Sideg or Monte and in Paratong farming areas.


But his style of administration, as a politician, as a leader, was never perfect. Of course, no public official, politicians at that, can claim he or she is perfect? I heard him one time saying, jokingly: Power is the greatest aphrodisiac. I also observed some inconsistencies. It is being said, that “a politician is a creature of his time and a product of the system”.
When he was provoked by political intrigues, he has a tendency to become temperamental, or at times assert his presence and authority with “bluster and bravado” without verifying if they were true. There was even an instance he conspicuously displayed a poster inside his office -- apparently it was a picture of Godfather in the famous novel of Mario Puzo – which bears the statement: If I want your opinion I’ll give it to you.

I cannot forget the following:

He called up a radio announcer and seriously warned him after the latter apparently toying his family name Evangelista into “Evangelisting”.

He wrote a sarcastic answer to a prominent person in town who was criticizing him for introducing airconditioning system in the municipal hall, especially his office. I delivered the letter and the critic got mad at me.

He vehemently objected the transfer of Miss Rosales as District Supervisor of Paoay District into another District even if that was a DECS policy. I asked whether his objections would not also mean to undermine or prejudice the possible career path of her replacement. His answer was along this line: Miss Rosales is now old and about to retire, a single old woman, and dedicated her life to her profession. Why transfer her into a farther place now that she is old, sickly and about to retire? I do not care who her replacement will be; what I am concerned about is the practice of being inhuman to an old woman-teacher, and my mother was a teacher. His objection letter was delivered by another person but the recipient suspected it was me, so she got mad at me also.

Then there were some barangay officials convincing him to establish a cockpit, through cooperative arrangement among them, and label it as ABC Cockpit. He was badly criticized, including in the media: Why a current mayor is taking advantage of his power and position to establish his own cockpit? More negative comments citing conflicts of interests, delicadeza, etc. What he did? He stopped, believing indeed that there might be an element of conflict of interest, or he does not want to be suspected as such forever. Now, there is a cockpit.

Then there were those “day and night clubs“, branded as lali-lali. He justified that those are not illegal per se, but regulated; or they were even advantageous to those regular patrons because they will not be going to Laoag anymore. Again critics blasted him, inside the church, in parties, and in the media. Their claim: Paoay is a World Heritage Site because of Paoay Church, thus those types or recreational establishments has no place in Paoay. Those places undermine our religiosity. What he did? He stopped and did not renew their permits. Now, there are “day and night clubs”. But Paoay is still World Heritage Site and Paoay Church is still there. Maybe we are not anymore religious.

But there was that infamous jueteng, the favorite business or milking cow of the modern-day scions of Dracula. He was criticized for its existence and operations. He was branded as “Solomon” by those who were expecting their shares. What I know is jueteng is still there, renamed STL kuno. What I do not know is the sharing.

Then there were those claims that projects were sub-standards. Others question the results clearly do not commensurate with the indicated project budget. I myself is guilty of this, not once, not twice, but more, questioning also such reality. He knew it, but he was then explaining that in Government, the amount of project budget indicated in the document is not exactly the same with what will be actually received and implemented. But still, he bites the bullet, better than nothing. Still, he reaped more criticisms. It is hoped that his justifications would not be confirmed and used also by those who were then similarly questioning.

When there were perceived or reported irregularities, his political adversaries and critics were free to belt out their usual criticisms not only in the radio, but also automatically deliver privileges speeches in the session hall. He called them as human jukebox that sing when activated by coin. He doesn’t care, but even allowed to go on. Among those issues alleged were: No accounting and reporting of proceeds of fund raising drives, like fiesta celebrations, Guling-guling, lunch-for-a-cause, alay lakad, Bingo, donations or solicits here and abroad, etc. If there are no more privilege speeches or negative comments, is it because there are already prompt, clear and regular accounting and reporting?

He was also perceived as ruthless, have guns and private armed group. Ironically, it was his group that was ambushed and some of his followers were killed, wounded, and justice never served, while his house was attacked by men with high-powered arsenals and was never able to fight back.

As I earlier mentioned, they despised him a lot when he convinced and fielded his wife to run as mayor. He was branded as greedy of power! Pray tell, that those persons are still alive and sane to prove whether or not they were true and truthful to their words and convictions.
I can enumerate more.

But it is indisputable fact that he did many things, many good things, which were not ordinary accomplishments. That Godfather poster was displayed much later. In fact, much earlier, he displayed a framed collage pictures of projects with his hand inscriptions on it: There is no limit to what we can do if do not think of any honor that we get.

Grant that he had some or many mistakes, or even call some as irregularities, or abuse of his discretion and powers then, but who could not commit any, or not committing any mistakes or irregularities? I am just wondering now: If he committed mistakes or irregularities and yet he did many many good accomplishments, how do we call then those who also committed mistakes or irregularities or committing some and at the same time cannot do good things compared to what he did?

Based on my limited understanding, I know there were really deviations from the normal or proper ways of doing, such in the aspects of procurement, prosecution of projects, planning and budgeting process, and some others. If fact, much later when I saw that they may lead to possible more deviations, I advocated changes and reform. 

But, still, I concede then and now: he is the best. Notwithstanding his mistakes, which I myself had criticized and even expressed my disagreements, they were not enough to eclipse those good things he did which are so many. They are unprecedented. Even President Marcos was branded by his detractors as the Greatest Thief, but it cannot be denied that many would regard him as the Greatest or Best President the Philippines ever had.

Mayor Tony Evangelista is the Best Mayor that Paoay ever had!