tangible immovable heritage of legazpi city, philippines

Tangible Immovable Heritage of Legazpi City, Philippines: Significance to Cultural Tourism

Elizabeth E. Alfane

Abstract

Bicol University Extension Management DivisionCorrespondence: [email protected]

This study was conducted to document the tangible immovable heritage (TIH) with significance to Mayon Volcano in the geographical landscape of Legazpi City, Albay, for sustainable cultural tourism development. The researcher employed the purposive sampling technique and qualitative research method utilizing the standard method and survey forms from the National Commission for Culture and the Arts (NCCA) on cultural mapping focused on cultural heritage with a clear connection to Mayon Volcano. The mapping of significant tangible immovable heritage (TIH) includes churches, health centers, and hospitals. The study revealed that Legazpi City is rich in TIHs with profound spiritual, social, and historical value recognized by the National Historical Commission. Behind these historical assets were enduring stories that connect to Mayon Volcano’s grandeur and havoc. It is recommended that the local government of Legazpi should develop a synchronized heritage management plan for the identified sites to prevent them from touristification, cultural appropriation, and exploitation. Once the heritage management plan has been developed, it should be integrated to the sustainable tourism plan to achieve the purpose of a sustainable cultural tourism development in Legazpi City, Albay, Philippines.

Keywords: cultural heritage, cultural mapping, heritage management plan, sustainable tourism

Introduction

Mayon Volcano is classified as stratovolcano or composite cone. It consists of deposits formed basically by four major types of volcaniclastic material: lava flows, air fall deposition, pyroclastic flows, and lahar flows triggered by rainfall. The 2,462 m Mayon is famous among local and foreign tourists for its near-perfect conical shape despite dozens of eruptions in the past three centuries. Mayon is the most active volcano in the Philippines, which erupts every 10 years. The eruption of February 24, 2000 was Mayon’s 47th since its first recorded upheaval in 1616. Mayon’s last major eruption was in February 1993, when 70 people died, and more than 50,000 people were evacuated. Its deadliest eruption was in February 1, 1814, when the entire town of Cagsawa was buried. At Mayon Volcano, lahar is one of the most persistent hazards occurring not only during eruptive periods, but also during repose periods. Lahars at Mayon are primarily triggered by intense precipitation upon loose, unconsolidated materials (Fano, et al., 2007).

Apart from the deaths and injuries caused

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by volcanic activity in the province of Albay, the sheer destruction of people’s homes, properties and livelihood posed negative consequences for the people affected. Traumatization and inability to recoup from their losses can be detrimental. When people are not able to partake in a regular functioning society where businesses are run, and social affairs can be partaken in, this can cause tremendous stress and anxiety to people around the property (Novo, 2019).

In 2017, the bid for Mayon Volcano Natural Park to be considered into the World Heritage List was launched through a Memorandum of Understanding between the Philippine National Commission for UNESCO (UNACOM) and the Provincial Government of Albay (PGA). The goal was to produce a workable dossier in time for September 2017 voluntary submission of State Parties to the World Heritage Center. This study is part of the cultural mapping research mainly focused within the geographical jurisdiction of Legazpi City.

Cultural mapping is a mode of inquiry and a methodological tool in urban planning, cultural sustainability, and community development that makes

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BU R&D Journal, Vol. 23, July 2020ISSN (Print): 0016-4139 | ISSN (Online): 2719-082Xjournal.bicol-u.edu.ph

Alfane: Tangible Immovable Heritage of Legazpi City, Philippines: Significance to Cultural Tourism

visible the ways local stories, practices, relationships, memories, and rituals constitute places as meaningful locations (Duxbury, et al., 2015). “Traditional cultural mapping approaches usually encompass a wide range of activities in data collection, which is mainly achieved via large-scale surveys (i.e., questionnaires and interviews) about the moral values and beliefs of the participants” (Yang et al., 2016).

Tangible heritage includes buildings and historic places, monuments, and artifacts, which are considered worthy of preservation for the future (UNESCO, n.d.). Therefore, tangible immovable heritage requires different approaches for preservation and safeguarding, which has been one of the main motivations driving the conception of Mayon Volcano Natural Park cultural mapping.

This study covered the tangible immovable heritage (TIH) with significance to Mayon Volcano within Legazpi City only for sustainable cultural tourism development. This sought to document the TIH in the city of Legazpi and provide recommendations that will contribute to the development of cultural tourism in the city.

Materials and Methods

Data Analysis

The study employed the purposive sampling technique and qualitative research method utilizing

The data gathered were qualitatively analyzed and categorized into two: the hospital and health facilities, and churches and places of worships. Braun and Clarke’s (2006) phases of thematic analysis were used to unveil the cultural significance of the said intangible heritage of Legazpi City, Albay, Philippines. Further, the parameters adopted from Noor and colleagues (2019) were used for analyzing the status or condition of the immovable tangible heritage.

Table 1. Matrix Analysis for Condition of the Heritage Buildings/Structures

the standard method and survey forms of National Commission for Culture and the Arts (NCCA) on cultural mapping focused on cultural heritage with a clear connection to Mayon Volcano. Highlights of the survey form included background information, description, stories associated with the structure, significance, conservation, and the significant tangible movable heritage (within the premises of the built heritage). They were presented through georeferencing using ArcGIS Arcmap 10.5 to visualize the exact location and coordinates of the heritage sites. The research also explored secondary data through data mining. The oral history and data validation were administered by the researcher at the sites where the TIH are located. They were chosen based on their knowledge in the history and events that took place in the tangible assets. The secondary data were taken from magazines and internet sites where these heritage assets were featured.

Indicator DescriptionExcellent The building or structure shows minor defect, but does not affect the structure or structural

component, and/or other building services. Thus, no maintenance is required.

Good The building or structure has minor defect, with almost no impact to the structure and to struc-ture component, and/or other building services but still should be maintained and requires easy redecoration.

Fair The building or structure has major defect. The defect may cause structural failure and/or services failure if not repaired or maintained. It requires a further detailed investigation.

Deteriorated The building or structure has major defect. The functionality of the structure or structural component is affected and may cause injury. Thus, building requires immediate action.

Ruins The building or structure is in a state of decay or disintegration.

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Results and Discussion

Table 2 presents the background information of the profiled tangible immovable heritage in Legazpi City citing their coordinates, year constructed, estimated age, and ownership or jurisdiction. It can be gleaned from the table that Legazpi City is home to two of the oldest churches in the Philippines aging 181 and 186 years for St. Gregory the Great Cathedral and St. Raphael the Archangel Parish, respectively. On the other hand, the Bicol Regional Training and Teaching Hospital’s (BRTTH) 103 years of existence is a representation of a profound history of the past.

Table 2. Background Information of the Profiled Tangible Immovable Heritage

TIH Location/Coordinates Year Constructed

Estimated Age Ownership/Jurisdiction

St. Gregory the Great Cathedral

123°43’59.64”E, 13° 8’18.13”N 1839 181 years Diocese of Legazpi/Legazpi City

St. Raphael the Archangel Parish

123°45’14.19”E, 13° 8’56.20”N 1834 186 years Diocese of Legazpi/Legazpi City

BRTTH 123°43’28.98”E, 13° 8’48.62”N 1917 103 years National Government

Churches and Places of Worship Category

The stone church of St. Gregory the Great Cathedral in Albay dates to 1840 (Table 3). The parish, however, was established in 1616 by Franciscan missionaries in the seaside village of Sawangan, later called Albaybay, and then shortened to Albay. This church has survived the destructions caused by war and volcanic eruptions. Mayon Volcano in 1814 wreaked havoc on the emerging town and destroyed the church. The fear of another eruption and the continuing threat of Moro raids caused the authorities to move the town-site inward to the southwest, first to Macalaya, then, to Taysan, and finally to the plain of Taytay, now called Albay Nuevo or Bagumbayan. The old town by the seashore, Albay Viejo, then became simply a visita of the cabecera Albay Nuevo. In 1839, when the seat of the town had been restored in Bagumbayan, the people started building a new and more permanent and imposing church on what is now its present site. From a bamboo and nipa structure, the church of Albay Nuevo was converted into a magnificent church of stone under the auspices of Governor Jose M. de Peñaranda, who was an architect and the parish priest at the time, Fr. Andres Yegros, a 49-year-old Spanish European vicar forane (Legazpi RCB, 2001).

The invading American forces in 1900 put to the torch the whole town of Legazpi, saving only the stone church and convent of Albay, which they used as their quarters. Spared again by the conquering Japanese forces during the Second World War, the church building was nevertheless extensively damaged by the American bombers during the Liberation in 1945. Msgr. Maximo Escandor, pastor of the parish from 1929 to 1954, began the reconstruction of the church after the war. When the Diocese of Legazpi was created on June 29, 1951, the Episcopal See, and the parish church was raised to the rank of Cathedral. Msgr. Flavian Ariola was made the first bishop, and Msgr. Maximo Escandor became the first pastor of the Cathedral parish (Chamberlain, 2015).

Just like the St. Gregory the Great Cathedral, The Church of Legazpi, now St. Raphael the Archangel Parish has a fruitful history. This church together with several houses, was buried in 1754. After the eruption of Mt. Mayon on February 1, 1814, half of the town was destroyed including the new church. In 1856, the old name Pueblo Viejo was officially changed to Legazpi. The church was broadly dented during World War II and has since been reconstructed to its present form. There were countless renovations and paintings in both the interior and exterior of the church which makes someone think it’s just a church made a couple of decades ago (Legazpi RCB, 2001).

The original location of the St. Raphael the Archangel Parish was originally a fishing settlement called Sawangan in the mangrove swamps that is now the Legazpi Port. Spanish religious missionaries administered the settlement in the 1580s with the primary objective of converting the population to Christianity. Thus, the village of Sawangan became more populous and progressive. Sawangan continued to thrive for many centuries despite incessant Moro raids in the 1700s and the constant threat of super typhoons, earthquakes, and other calamities. In 1605,

TIH Physical Description History of the Structure Significance Structure (excellent, good, fair, deteriorated, ruins)

Conservation Measures

St. Gregory the Great Cathedral

The church was built made of stones from Mayon Volcano in 1839. The church’s interior depicts the Greco-Roman columns. The stained-glass panels symbolize religious icons. The papal emblem, diocesan seal, incumbent bishop’s coat of arms, figures of the diocesan patroness and patron are distinct images seen at the altar.

The Spanish Franciscan missionaries served the parish until 1696. They turned it over to the native clergy of the Archdiocese of Nueva Caceres. When the Diocese of Legazpi was established in June 29, 1951, the church was under the jurisdiction and pastoral care of the bishop of the Diocese of Legazpi.

Its social significance dates back during the invasion of American forces in 1900. The Japanese forces used this church as their quarters and during the World War II; the church was extremely damaged during the Liberation in 1945.

Good The conservation measure can be attributed to the recognition given by the National Historical Commission to the church as a national historical landmark.

St. Raphael the Archangel Parish

The exterior image of the church depicts a modern church. The interior is a welcoming place showcasing the newly renovated retablo; the huge volcanic boulder eucharistic table from the Mayon Volcano and stained- glass windows showing scenes from the bible depict an impressive religious site.

The church was built in 1834, through Fr. Pedro Romero. The church was extensively damaged during World War II and was reconstructed to its present form. From 1587 to 1616, the spiritual administration of the church was under the Cagsawa, a town buried by Mayon Volcano in 1814.

The church serves as evacuation center and refuge not only to Catholics, but to people with other beliefs during calamities. Its structure is wrapped with historical, social, and spiritual significance that became part of the lives of every Legazpeño.

Good The historical marker issued by the National Historical Commission of the Philippines is treated as the only conservation measure given by the national level.

Table 3. Description of Tangible Immovable Heritage of St. Gregory the Great Cathedral and St. Raphael the Archangel Parish

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Figure 1. Location of St. Gregory the Great Cathedral in ArcGIS Arcmap 10.5

the Spanish government declared Sawangan as a visita regular, which was then elevated to an independent town in 1616. The original church was built in 1834 through the generosity of Fr. Pedro Romero. After several years, people returned to Sawangan and the neighboring areas of Taytay and Binanuahan. On July 17, 1856, Ramon Montero of the Gobierno Superior de las Islas Filipinas signed a decree creating the visita of Pueblo Viejo, out of Binanuahan and the adjacent villages of Lamba, Rawis, and Bigaa. It was given its own patron—St. Raphael the Archangel and won its status as an independent parish and was given the name Legazpi only in 1856. On October 22nd of that year, Montero

issued another decree renaming the town Legazpi. The feast day of St. Raphael the Archangel is held every 24th of the month in October, which is also celebrated as the fiesta of Legazpi Port District (Legazpi RCB, 2001).

St. Gregory the Great Cathedral. The precise location of St. Gregory the Great Cathedral Roman Catholic Church shown on Figure 1 was identified to be at Barangay 10–Cabugao, Old Albay District, Legazpi City, Albay. The map shows existing roads and establishments around the vicinity of the site. The cathedral serves as the mother of the church in the province of Albay.

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Figure 2. The National Historical Marker of St. Gregory the Great Cathedral

Figure 3. Location of St. Raphael the Archangel Parish in ArcGIS Arcmap 10.5

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Figure 4. The National Historical Marker of St. Raphael the Archangel Parish

Figure 5. The Volcanic Boulder Eucharistic Table of St. Raphael the Archangel Parish

St. Raphael the Archangel Parish. Figure 3 presents the precise location of St. Raphael the Archangel Parish identified to be at Peñarada St. Barangay 31–Centro Baybay, Legazpi City, Albay. The map shows existing roads and establishments around the vicinity of the site. St. Raphael the Archangel Parish is under the jurisdiction and pastoral care of the bishop of the Diocese of Legazpi.

Figure 4 exhibits the national historical marker of 1940 with the seal of the Philippine Historical

Bicol Regional Training and Teaching Hospital (BRTTH). Table 4 presents the description of the tangible immovable heritage of the BRTTH. It cites the physical description, history of the structure,

Health Facilities and Hospital Category

Commission. The epigraph describes brief significant highlights of the church’s history including the destruction during Mayon Volcano eruption in 1814 and how the church was rebuilt again.

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TIH Physical Description

History of the Structure

Significance Structure (excellent, good, fair, deteriorated, ruins)

Conservation Measures

BRTTH The BRTTH physical developments address to the medical needs of the Bicol region. New buildings of Bicol Heart Center, the Bicol Regional Diagnostics and Reference Laboratory (BRDRL), Bicol Regional Blood Center (BRBC), new out-patient department, psychiatric building, new trauma and patient support service building, HIV hub, Malasakit Center, and CoViD-19 isolation ward.

Started in 1918 as two-storey “barracks” type structure. Main building was inaugurated in May 27, 1928. Temporary hospital and the Japanese-occupied APH building in Sagpon were destroyed in the carpet bombing and conflagration Battle of Liberation in 1944. In February 1975, the Department of Health designated the APH as a training and teaching hospital.

There is a social and historical significance in the existence of BRTTH. It treats human diseases, those who were wounded in Japanese occupation during World War II, the burnt victims of the volcanic eruptions of Mayon, and its unceasing battle to save lives.

Good The Centennial Historical Marker and the BRTTH Commemorative Marker given by the National Historical Commission from the national level serves as conservation measure for the heritage.

Table 4. Description of Tangible Immovable Heritage of Bicol Regional Training and Teaching Hospital (BRTTH)

significance, threats, and conservation measures. The promulgation of Commonwealth Act and Amendment Act No. 2168 in 1927 started the Albay Provincial Hospital to serve the medical needs of the province. The main building was inaugurated in May 27, 1928. The Japanese soldiers, under General Matsubara, utilized the building for their quarters. The patients, the wounded of the civilian Filipino APH were displaced, and they had to transfer to the Milwaukee Hospital building, a mission hospital, in Legazpi City. The “Milwaukee transfer,” however, lasted only until 1942 when the hospital operation was transferred to Daraga, in a relatively big two-storey wooden building at what is now occupied by the Bicol College. The APH, however, again did not last long in this setting, for during the Battle of Liberation in September 1944, this temporary hospital and the Japanese-occupied APH building in Sagpon were destroyed in the carpet bombing and conflagration. For half a year, all hospital

operations ceased (BRTTH).

The Albay Provincial Hospital’s war-damaged building was completed and was fully functional in early 1950, thus their operations resumed. The Philippine Rehabilitation Act of 1945 authorized the complete renovation of the severely damaged main building of the APH. It was through the passage of R.A. 7160, otherwise known as the Local Government Code of the Philippines that Albay Provincial Health Office was devolved to the provincial government of Albay. The Republic Act 8051 of 1994, converted the hospital services of the Albay Provincial Health Office to the national government and upgrade it into a tertiary regional training and teaching hospital in July 1997, thus, renaming it to Bicol Regional Training and Teaching Hospital.

The Albay Provincial Hospital’s war-damaged building was completed and was fully functional in early

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Figure 6. Location of BRTTH in ArcGIS Arcmap 10.5

1950, thus their operations resumed. Building annexes were constructed. The Philippine Rehabilitation Act of 1945 authorized the complete renovation of the severely damaged main building of the APH. Seven years later, typhoon Trix wreaked havoc over most of the Bicol Region. The hospital since the preceding year, felt the burden of ministering over the sick and displaced in makeshift sheds and improvised enclosures within the unroofed walls of the hospital. Despite the growing private hospital business in the city, APH was still the primary recourse for medical attention for the greater sector of the public. In 1970s, the hospital afforded more effective channels for physical plant improvements and the acquisition of hospital equipment. In February 1975, the Department of Health designated the APH as a training and teaching hospital.

Over the years, BRTTH administers and treats people in all walks of life, which includes the wounded during Japanese occupation and the burnt victims of

the volcanic eruptions of Mayon. Its commitment to save lives and improve the health of the Bicolanos has gone so far.

Figure 6 shows the precise location of Bicol Regional Training and Teaching Hospital (BRTTH) at Barangay 1–EM’s Barrio, Legazpi City, Albay. The hospital occupies a large portion of the present Legazpi-Daraga boundary of nine-hectare lot. Through the past 103 years, the BRTTH has evolved from the pinnacle of the two-story, “barracks”-type medical system, which was donated by the US government to the provincial government of Albay to a regional training and teaching hospital in the Bicol region.

Figure 7 shows the Centennial Historical Marker which was unveiled on September 3, 2018. The said marker sits beside the BRTTH Commemorative Marker shown in Figure 8, which was also exhibited last May 29, 2018 during the three-month long centennial celebration.

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Figure 7. The National Historical Marker of BRTTH

Figure 8. BRTTH Centennial Commemorative Marker

The profiled tangible immovable heritage from the cultural mapping conducted in Legazpi City present structures existing for more than 100 years now in Legazpi City that were recorded to have historical, spiritual, social significance, and with direct connection to Mayon volcano. These tangible assets posited lack of sustainable cultural tourism development plan preventing the preservation and tourism opportunities for these assets. This paper views the importance of heritage use, how it can help local communities preserve the heritage places with distinctive characteristics that matter to people surrounding the place. Heritage is now being used to redefine and re-engender a sense of social

ties and connection to place. Heritage is made, not found (Smith, 2006).

The importance of heritage and culture in a modernizing world has implication to the solving of problems and dilemma encountered in the preservation of cultural assets especially in the third world countries. Modernization, for instance, is arguably equated to a pro-westernization force and perceived as responsible for cultural erosion in third world countries. In tandem with this, a good number of imaginations stipulate that the modernization paradigm has facilitated Asian and African countries’ systematic adoption of western

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patterns of development (Eze-Uzomaka & Oloidi, 2017). Such an adoption of western patterns has been in almost all realms of human endeavors including the cultural domain. It enables the cultural empowerment of people and facilitates the construction of a collective identity while it is susceptible to disempower people as it enables misrepresentation, facilitates neo-colonization, and subtly propels the loss of individualism and group identity (Endong, 2018).

The importance of cultural mapping in vulnerable sites in different parts of the world helped the people of the place and its surrounding communities in terms of socioeconomic development. One heritage site is the ninth-century Borobudur Temple Compounds in Indonesia, which have been the subject of serious concern in the recent years due to the absence or ineffectiveness of the tourism management mechanism. The heritage site depicts the status of the social and environmental problems arising from the present management of the heritage tourism and needs to protect and promote the world heritage site, cultural industries, and heritage tourism for the long-term sustainability of the local community.

Throughout the world, several community-based cultural tourism initiatives demonstrate that properly planned cultural tourism can be an effective tool for heritage conservation and rural development, involving local communities in tourism management and operations, and raising substantial public sector revenue (Nagaoka, 2011). Thus, the tourism management mechanism applied by other countries serves as an effective tool in the preservation and sustainability of cultural heritage assets in Legazpi City that will empower the local community especially in the modernizing world.

The existence of these cultural assets has significance to Mayon Volcano in terms of spiritual, social, and historical realms. These places identity and meaning give rise to local distinctiveness and sense of place of indigenous and local communities (Taylor, 2013). Importantly, the profiled TIHs bear historical markers given by the National Historical Commission. However, these tangible assets do not have yet heritage management plan as validated by the Legazpi Tourism Office. The existence of heritage management plan is imperative to any cultural asset to attain sustainable cultural tourism development. The absence of the heritage management plan on each of the mapped heritage site to achieve a sustainable cultural tourism development cannot protect the sites. Exposure of

The heritage management plan could be an effective tool in protecting the sites’ significance and integrity. It is recommended that the preparation of a sustainable tourism plan be designed once the heritage management plan has been developed. The concept of sustainable tourism planning should be integrated based on the principles of sustainability and as defined by three dimensions: environmental, economic, and cultural tourism development. The goal of comprehensive tourism planning is to achieve economic growth and efficiency, ensuring efficiency and social equity by solving the basic needs of the population and based on stable and continuous environmental systems. Finding the right balance between these three dimensions is necessary to ensure comprehensive long-term sustainability (Padin, 2012).

Conclusion and Recommendation

the existing heritage sites to touristification, cultural appropriation, and exploitation by “outsiders” could be a possibility when not given importance (Padin, 2012).

Sustainable tourism must be organized in such a way that it brings social, economic, and environmental benefits to those living on and around the site. When managed effectively, tourism allows Legazpi communities to flourish and sites to remain intact. In this case, it is the role of the Legazpi City Tourism Office of the local government unit to take heed in this undertaking. Moreover, a linkage between tourism and the local economy should be closely synergized because there are considerable impacts on rural livelihood through heritage tourism. Historic preservation and economic development could be achieved in a sustainable manner through efforts, which revitalize the historical monument and increase the economic benefits for the whole community (Nagaoka, 2011).

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tangible immovable heritage of legazpi city, philippines

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