Reinier Dave P. Zapanta, educator, FMA instructor, mental health advocate, Filipino traditional blade collector and enthusiast, and dog lover.
Raymundo V. Lucero Jr. started collecting Filipino traditional blades in 2018. He attributes his his blade know-how to Filipino experts based abroad, notably Sali “Style” Nagarajen, Zel Umali, and Braulio Agudelo. Ray’s full-time occupations include working for TaskUs and caring for 3 very active kids.
Written by: Adrien Pierre N. Quidlat, MD
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Blade culture, a term often thrown around in Filipino Martial Arts (FMA) circles, holds a significant place in the diverse tapestry of Philippine culture. To truly understand the essence of blade culture, we must first acknowledge that the Philippines is not a monolithic society. It is a nation composed of several ethnolinguistic groups, each with its own unique traditions, customs, and languages. Consequently, practices, beliefs, and other aspects related to blades can vary widely from one place to another and from one group of people to another.
In many rural areas, blade culture remains apparent and vibrant to this day. The carrying of a bolo, a versatile machete-like tool, is considered a norm in these regions. Bolos are utilized for clearing trails, chopping wood, and performing various utilitarian tasks. In provinces, it is not uncommon to encounter one out of every five individuals on the streets or in the fields carrying a bolo. The presence of these blades does not raise alarm because it is contextualized within the daily needs of the community. Furthermore, tools such as the itak and bolo are openly sold and recognized as valuable commodities. Although there are laws restricting their public display and carry, the interpretation and implementation of these laws are often influenced by the perception of their utilitarian use. For instance, if a police officer encounters a coconut vendor with a bolo, it does not raise suspicion, as the law specifically exempts certain individuals. Bolos are primarily viewed as tools, and suspicion only arises when they are used for suspicious activities.
However, it is crucial to consider the role of setting and context in shaping the perception of blade culture. In urbanized areas, while bolos are sold, carrying them openly in public is perceived as less socially acceptable. This shift does not imply the disappearance of blade culture; rather, it signifies the impact of urbanization and the growth of other industries and occupations on the practice and perception of carrying blades.
Another aspect to clarify is that Filipino culture is constantly evolving and adapting to the demands of time, influenced by external forces. It is important to recognize that culture should not always be seen as an attempt to recreate past practices. Indigenous medicine, for example, is an integral part of our culture. We acknowledge and document these practices, drawing lessons from them. However, it does not necessitate replacing modern medical practices. Instead, efforts are made to integrate the wisdom of indigenous medicine into modern healthcare, creating a new and holistic approach.
Language also provides insights into the significance of blades in Filipino culture. The numerous blade-related terms and descriptions present in various languages spoken in the Philippines, such as Tagalog, Cebuano, Hiligaynon, and Bicolano, reflect the importance of blades in our lives. These terms encompass blade profiles, motifs, uses, and parts. Similarly, the abundance of terms used to describe different states and stages of rice exemplifies how a particular aspect of daily life can shape language and cultural expressions.
Delving into the realm of symbolisms and motifs, historical blades are adorned with aesthetic elements that symbolize plants, animals, or deities. The intricate hilt carvings of the Talibong, the figures of bats and birds on the pommels of the Minasbad, and the horse hoof designs on Tagalog blades all attest to the rich symbolism associated with these weapons. Many blade profiles draw inspiration from fishes and sea creatures, such as the tinamban and binakuko. While the quality of these motifs has seen a general decline, craftsmen and artisans still invest time in carving and incorporating them into their creations. This dedication to the aesthetics of blades suggests that these motifs may have lost or changed their original meanings over time, but their artifacts and practices have endured and been passed down through generations.
It is important to note that the discussion of blade culture within the Bangsamoro region requires a nuanced understanding best explained by the Bangsamoro people themselves. The blade aspect of their culture remains vivid and holds unique cultural nuances.
When it comes to fighting blade culture, however, we observe a decline in prevalence. Except for areas with ongoing conflicts, the demand for quality fighting blades has significantly diminished. Firearms have become the weapon of choice in most confrontations, rendering blades as secondary weapons or backups when ammunition runs out or in specific tactical scenarios. Areas with constant or unresolved conflicts still produce quality fighting blades due to the demand that creates a supply chain. However, even in these areas, the blade has been overshadowed by the prominence of firearms.
Moreover, when examining the attitudes of older individuals who have experienced the ravages of war, it becomes apparent that they discourage younger generations from engaging with aspects that remind them of the conflicts they endured, including weapons. To us, war is a point of curiosity but to them, it was a source of suffering. Hence, we often hear phrases like "aanuhin mo 'yan?" (What will you do with that?) or "sino ba kaaway mo?" (Who is your enemy?), which reflect their concern and desire to shield future generations from the horrors they experienced.
The shift in perspectives and the decline in demand for fighting blades have resulted in decreased income for artisans and blacksmiths. As a result, the next generation seeks alternative career paths, leading to a diminished transfer of traditional blade-making skills.
The economic realities of our time also play a significant role in the decline of fighting blade culture. Being a blacksmith or artisan is no longer as profitable as other livelihoods, contributing to the dwindling number of individuals pursuing these crafts.
The reality is that economics, societal changes, and shifting perspectives have influenced the trajectory of blade culture in the Philippines. While some aspects have persisted, others have adapted or transformed. Recognizing the diversity within Filipino culture allows us to appreciate the evolving nature of blade culture and the unique traditions and beliefs that continue to shape it.
Blade culture in the Philippines is a multi-faceted concept, encompassing utilitarian practices, symbolic motifs, language associations, and contextual variations. While utilitarian aspects of blade culture remain evident in rural areas, the prevalence of fighting blade culture has declined, except in regions with ongoing conflicts. The evolving perspectives, economic realities, and changing societal norms have contributed to these shifts. Nevertheless, the resilience of blade culture can be seen in the continued significance of blades in our language, the preservation of symbolic motifs, and the rich traditions passed down through generations. Recognizing the diversity within Filipino culture provides a window to appreciate the evolving nature of blade culture and the unique traditions and beliefs that continue to shape it.