October 18, 2014 [ANTHROPOLOGY OF TOURISM]

Tartanilla towards a Touristic Future By Romeo J. Toring Jr.

No one knows when animals first started to carry things. It may have been around 6000 B.C. when the first cities were built. Oxen were probably the first animals used, then donkeys.1 Horses may have first used 5000 years ago in Central Asia. Through the invention of the wheel, the horse carriage came about from the chariots of ancient Egypt, to the yokes of Rome, to the pumpkin ride of Cinderella, to our local Tartanilla. It could not be denied that the horse has been a vital agent in building our civilization. Around the world, we see traces of hoof prints in old cities and Cebu is no exception. All this time I have not told you our great piece of new, which is that we have brought a horse and trap - or rather a pony and a calesa - a sort of small dogcart, with big, spidery wheels, to seat two, which tips up unless a third person, generally the groom, is sitting on a small perch behind. This is a very light and comfortable trap, and the pony, an exceptionally good one, both being the property of an American officer we know who is going to Manila and selling off his effects.2

On one of the markers on the renovated Plaza Indepencia, two tartanillas have horses are made of a shaped ornamental plant and describe as: Before the smoke-belching jeepneys, the tartanilla was the "King of the Road." This horse-drawn carriage was the main mode of transportation during the Spanish Colonial times. Although made of light materials, it could carry four to ten people. Up to four horses drew the vehicle. The scarcity of horses led the way to the creation of a new form, a 4-seater tartanilla driven by a single horse.3 Old photos even attest the changes transformed the form of the tartanilla4. However, like any other king, his reign will eventually end. Now, we have jeepneys taking its throne but in the midst of a social crisis - traffic and air pollution. If Marx says, conflict is necessary for change,5 then our jeepneys will suffer the same fate. I see this crisis as a preparation for a new king to come - the buses.6 Who knows in the future what the sovereignty of the BRT would be?

1 Kinney, Thomas A. The Carriage Trade: Making Horse-Drawn Vehicles in America. (Baltimore and London: The Johns Hopkins University Press, 2004). 5-6 2 Dauncy, Campbell. An Englishwoman in the Philippines .(London: John Murray, 1906). 173 3 Text from Tartanilla Marker in Plaza Independencia, Cebu City 4 Urgello-Miller, Lucy. Glimpses of Old Cebu. (Cebu: The University of San Carlos Press, 2010). 141-142 5 Marx, Karl and Engles Friedrich. The Communist Manifesto. Intro. Randall, Francis B. (New York : Pocket Books, 1964). 94 6 Baquero, Elias O. and Felicitas, Princess Dawn. Cebu BRT Gets a Green Light. (Cebu: Sunstar News, March 31, 2014) 2

Before we look forward to the future, I invite you to look backward in time. This paper will be dealing with some patches of the tarnillas development in Cebu City. The issues being discussed in replacing the horse drawn carriages to machines might be common as those of in the First World 7, but I observe a different kind development in Cebu city, even different from the caruajes of Vigan.8 It would be proper to say that horses will play a role in the modern world full of restrictions. 9 While some places managed to convert their carriages into economic machines, Cebu, however (or maybe not), still remain to consider it as a part of everyday transport, not on major highways but on small streets of densely populated District of San Nicolas - Duljo Fatima, San Nicolas Proper, San Nicolas Pahina, Pasil, Suba, Sawang Calero and some extensions to the Carbon Market. It may be dirty and stinky but it is a place full of lessons to be learned. Glimpses of the Kutsero's Life If someone asks me for a place in Cebu City where one rides a tartanilla, I would immediately recommend Brgy. Duljo Fatima. Duljo is a word derived from the "Duljog" which people from the mountains do when they go down to the shore to fish and trade their fruits and crops.10 There, I met Mr. Miguel Cabatino (73), who was a former barangay captain of Duljo. Now with his wife, Rosalinda (67), he manages this horse drawn carriage business since 1949 as an inheritance from his parents. The horse carriage is locally known as "Tartanilla" or "Parada"; these terms mean the same, though according to Miguel, Tartanilla, is an older term and mostly recognizable. Before modern transportation, he used to own many horses and tartanillas were allowed to travel further in the streets of Cebu. Now, he owns eight horses which is rented by five kutseros for 150 pesos each. Standard fare is five pesos per person and prices vary depending on the occasion. Some dealers approaches to sell some horses to him and he selects the horses according to a specific criteria: must not be a coward, must be tamable, and must be on the right maturity for transport. This procedure is necessary to ensure the safety of passengers and traffic control. Prices ranges presently from 70,000 pesos to 140,000 pesos depending on the size. The biggest kind is called semimola the same breed former Governor Gwendolyn Garcia rode during the Governor's Cup.11 Colorfully decorated tartanillas outside Miguel's house are reserved for special events like the Tartanilla Festival and other festivities. Most of these tartanillas are made in sitio Barbac. The tartanilla business earned the Cabatino clan sums of fortune in the past,

7 Moriss, Eric. From Horse Power to Horsepower. (Los Angeles: University of California, 2007) 1- 9 8 Valdez, Elita B. Vigan City: It's Historical Development. (Vigan: Divine Word College, 2006). 9 Skelding, Bob. Guide to Modern Wagon Travel, A Complete Guide on How to Live and Travel by Horse and Wagon in a Modern World. (Colorado: Wagonteamster Publishing, 2011) 10 Association of Barangay Councils. 2002-2004 Barangay Profiles. (Cebu City: 2004).55-56 11 Malaybalay Riders Dominate Gov Cup Horse Show. Philstar News, March 30, 2013

3 along with other families who operates the same enterprise in Pardo, Mambaling, and Inayawan. The ones tending the horses were not the owners but the kutseros themselves. On one of the stables in Duljo Fatima, I met Emilia Navidad (49), who is a female "paradista" or kutsera for five years. Her husband is also a kutsero and their joint income supported their five children to finish high school. Their house is exactly built above the "quadra", or a more Cebuano term "pasungan" (which reminds me of Jesus' birthplace) where eleven of Cabatino's horses stay. The quadra is divided into different sections designated for each of the horses and other of their animal friends like chicken and swine. With all those creatures combined, the smell of manure stands out and astonishingly, the Navidad family manages to coexist despite these conditions. She also mentioned that collecting horse manure was a profitable sideline after drying it up and sold as fertilizer. Science can also affirm the quantity and quality of nutrients found in horse manure.12 All of the horses in the quadra are male. They came from the provinces of Mindanao and other places in the Visayas like Bohol and Leyte. The day starts depending on the horses' mood in the morning. If the horse is tired and lousy, they are fed first. If they are active and tamable, they are bathed first. Horses are traditionally fed with "Kumpay" (also called Dagami or Umut) and "Lunghaw" (also called Paragrass or Balili) - kinds of wild grass growing on the fields of Inayawan. These wild grasses are sliced into bits and mixed with water before served to the horses. Eskrambol - processed animal feed - could also be an alternative, however, Kusteros prefer the traditional method because it gives more nutrients in enhancing the horse's endurance for long hours of travel. Before the horse is used for travel or being "sang-ungan", it is bathed through a method they call "almahasan." In this technique, they hang the horse's head with a rope tied above then, they splash water from their well. They apply any kind of soap and meticulously clean the hair and tail. Before, they used a specific shampoo for the horse but they stopped it due to economic reasons. They also scrape mud also other stains with a tin can cover. After which, the horse's mouth is washed and then, the horse is dressed with the necessary equipments. Only then they bring the horse, passing through a narrow alley, to the streets and installed with a tartanilla. Each horse is only allowed to travel five hours a day which means that each kutsero is responsible to take care of two horses in a 10-hour daily shift day and night. They also travel at dawn for special arrangements. Even rain cannot stop them because horses are stronger and more efficient during these times. Caring for the horse also entails many difficulties especially on health. When the horse has a cough, they let it drink with 8 ounce of pure lemonisto juice (sometimes

12 Smith, Crystal and Swanson, Carrie. Horse Manure Management.(Virginia: Virginia Polytechnic Institute and State University, 2011). 1

4 mixed with salt and vinegar). For serious illnesses, they let the horses take a tablet or capsule medicine. All cases of sickness is reported to the city veterinarian. If the matters come to worse, it is up to the experts to decide whether the horse will be slaughtered and cooked for dishes like lansiao. Of course, the kutseros also have their share of the feast. Under normal circumstances, the kutseros are also vulnerable to other perils like being bitten of kicked by the horse. They also have an interesting term for sick and thin horses, Jurassic - from the movie Jurassic Park where is think the sick horse looks like a T-Rex. As time progresses, some of the kutseros own their tartanilla and horses. For some, the art of "horse driving" is passed on from father to son. One of them is Michael (22) who is a kutsero for 10 years. He started when he was still twelve years old taught by his father. Both of them are earning through the same occupation renting their horses from a tenant in Pardo for 250 pesos. According to him, his income varies each day - sometimes too much and sometimes just fitting for the rental fee. Michael also gave a lecture about the tartanilla. The horse is equipped with a kabesada or a blindfold to regulate focus from any source of fear or distraction. Under the cord linking the tartanilla to the horse lies a collar which is made of a pillow and other fabric to protect the horse's neck from rashes. The horseshoe is simply called sapatos. In "driving" the horse, two sets of ropes are used as a "car wheel" for changing directions. To control the speed, the kutsero uses a latigo, made up of nylon called tangsi and its wooden holder called oway, to whip the back of the horse if extra power is needed. Apparently, the kutsero also develops call sounds to control the animal. Legalities and Conspiracies Like those in Pennsylvania13 and Melbourne14, horse drawn carriages observed traffic rules in Cebu City. Aside from the arrival of modern modes of transportation in Cebu City, the decreasing numbers of tartanillas could directly be linked to the implementation of city ordinances.15 Long ago, the tartanilla would take you anywhere in the city and its suburbs.16 It was like a taxi that did not follow any route but may take its

13 Horse and Buggy Driver's Manual. Pennsylvania: Pennsylvania Department of Transportation, 2012 14 City of Melbourne. Course of Practice, Operation of Horse-drawn Carriages within the City of Melbourne. Melbourne, 2011 15 Jamin, Percy Ruita. A Study of the Tartanilla Industry of Cebu City. (Cebu: University of San Carlos, 1974) 35, 73-75 16 Municipal Board of the City of Cebu .Ordinance 65. An Ordinance Regulating Traffic, Operation of Rigs, Registration of Rigs and Rig Driver License, Licensing of Push Cart Owner, and the Carrying of Lights. December 20, 1947 5 passenger to any destination based on certain rates.17 Three years later, fares for the tartanilla increased based on the number of kilometers travelled.18 However, the tartanillas was a threat to public health and traffic at its peak. So, the government implemented laws starting from limiting their numbers. 19 Horse manure too was taken due action.20 The city government that time saw the tarnillas as a major cause for traffic problems and they thought of scooters as replacements. Later on, these scooters were attached with sidecars and evolved into tricycles. 21 The number of rigs dramatically decreased during the 400th year anniversary of the Christianization of the Philippines for banning the kutseros to enter the major streets of the city.22 This gave way to repeal the previous ordinances in favor of the tartanillas. Thus, the Ordinance 138123 was declared, until in the course of time, the route was reduced to the limits of San Nicolas District. The former king of the road was deposed by his own subjects. Now, however, its mechanical counterparts are not able to solve the traffic problem; in fact, even worsens it. Tartanilla Festival In modern Cebu City, tartanillas are still part of major historic celebration like the Gabii sa Kabilin24 and Independence Day25. In fact, it is present on the official logo of the Gabii sa Kabilin. However, a competition for the most beautiful tartanilla is no longer a part of the activities during the Independence Day celebration. The same horses of kutseros also take part on provincial events like horse racing held at the reclamation area of Mandaue City. While these festivities does not commit continuity to the kutseros, there is one tradition from their native hometown survives since 2009 - the Tartanilla Festival. The Tartanilla Festival is a celebration under one celebration which is the Kaplag Festival - a commemoration of the founding of the image of the Santo Niño when Miguel

17 Municipal Board of the City of Cebu. Ordinance 2. An Ordinance Providing for Tariff or Schedule of Rates for Tartanillas Operated for Public Use. July 12, 1945 18 Municipal Board of the City of Cebu. Ordinance 67. An Ordinance to Amend Section One of Ordinance Numbered Two Entitled "An Ordinance Providing for Tariff or Schedule of Rates for Tartanillas Operated for Public Use". April 9, 1948 19 Municipal Board of the City of Cebu. Ordinance 328. An Ordinance Limiting the Registration of Tartanillas Operating within the Limits of the City of Cebu to Two Thousand Five Hundred Rigs Only and for Other Purposes. January 16, 1961 20 Municipal Board of the City of Cebu. Ordinance 241. An Ordinance Providing for the Elimination of Manures from the City Streets and for Other Purposes. March 6, 1958 21 Ango, Junald Dawa. From Highways to Alleys: Tartanillas Survive despite Cebu City's Restrictions. October 27, 2011. Retrieved from the Internet. http://philippinehistory.ph/?p=1585. on October 15, 2014 22 Jamin. 36-37 23 Ordinance 1381. An Ordinance Updating and Consolidating the Existing Ordinances Pertaining to the Registration Flow of Traffic and Licensing of Rigs Drivers and Providing Penalties therefore. November 19, 1990 24 Gabii sa Kabilin Rise of the Queen Brochure. (Cebu: Ramon Aboitiz Foundation Inc., 2014) 25 Sun Star Cebu. Cebu Yearbook 2008.(Cebu Sunstar Publications, 2008).172

6

Lopez de Legaspi arrived on the shores of Sawang Banawa, old name of San Nicolas - every third Sunday of April. This was initiated by the Archdiocesan Shrine of San Nicolas Parish under the leadership of Msgr. Trinidad Silva. According to Patricio Villacorta, one of the organizers of the event and presently the head of the Commission on Worship in the parish, the conceptualization of the events - the Fish Festival of Pasil, the Buwad Festival of Taboan, and the Tartanilla Festival of Duljo Fatima - was inspired by their devotion to the Santo Niño. The Kaplag Festival in turn becomes an expression of gratitude to the Holy Child thanking Him for the survival of their means of livelihood despite modernization. Every 1:00 PM of the 3rd Sunday of April, the Tartanillas, decorated by chapel leaders, lines up forming a parade while the people inside them bring their Santo Niño images. A special type of tartanilla, Tiburi, caters two people on the front seat usually reserved for the Parish priests or important persons. The routes starts from the church passing the streets of Tupas , Tres de Abril, C. Padilla, R. Padilla, V, Ranas Ex., Escarlo, Spolarium, until they reach Taboan where a Holy Mass is celebrated in conclusion of the event. Challenges to Face With all these stories said, I am confident that a bright future awaits for the tartanilla in Cebu City. This romantic ambition can only be achieved once these aspects are improved: (1) Security,( 2) Ecological Rehabilitation, and (3) Cultural Heritage Awareness. Security. Due to increasing incidents of crime, San Nicolas District suffered a bad reputation in terms of safety. Stories of killings are rampant in the area including police informants being shot dead.26 Most of these cases are associated with drugs and robbery. On account of these incidents, peril haunts the streets that one could not even afford to bring his/her cellular phone in public, not even on riding the tartanilla. This calls for more initiative of the Police to ensure the safety of the area and cooperation is needed from the citizens to facilitate implementation of the law. Ecological Rehabilitation. Most parts of San Nicolas District are classified as residential areas particularly in Suba and Pasil. Given a densely populated area, there is a sheer difficulty in allotting rooms for quadras and other stations for the horses. Poor maintenance of the horses could also be blamed upon the competition in space. Health and sanitation issues too becomes a concern not only for horses but also for residents around. Cultural Heritage Awareness. Urban expansion brought economic advances to Cebu City but, on the same time, threatens the preservation of some significant structures. Ma Lourdes Onozawa, on her MA thesis on Urban Planning, she identified 18 potential heritage structures for future use.27 Some studies also noted the rich history

26 Niña G. Police informant shot dead in Duljo-Fatima. Cebu: The Freeman, October 23, 2010 27 Martinez-Onozawa, Ma. Lourdes. Heritage Conservation and Local Planning, The Case of San Nicolas District Cebu City, Cebu Province. (Quezon City: University of the Philippines Diliman, 2002). 24 7 of San Nicolas District from an old Pre-hispanic settlement to a hotbed of the Philippine revolution in Cebu.28 Renowned artists such as Canuto Avila and Filomeno Tabaque came from this ancient land.29 The route of the tartanilla is a significant heritage trail. Even in the realm of music, this humble mode of transportation, inspired Edwin Umapas to compose Kaming Mga Paradista30 and Msgr. Rudy Villanueva to adapt a Cebuano version, Kutsero, 31 of Ernani Cuenco's "Kalesa". 32 However, because of safety, environmental, and health concerns, the pressing concerns of this district overshadowed its cultural brilliance. In the same manner, the tartanilla/parada of Cebu City, due to such factors, could not compete in a touristic scale against the Caruaje and Kalesa of her sister cities like Vigan in Ilocos 33 and Intramuros in Manila. Towards a Touristic Future No Cebuano in this generation can deny the heavy challenges San Nicolas District is facing. The slums mushrooming along the riverbanks and narrow streets are the consequences of urban expansion. The opportunities brought the financial growth of the city tended a fertile ground for shanties to grow. Without any proper urban planning, jobs just lure people from the periphery, who inevitably contributed to urban decay. Before I make the matter sound more complicated, let us tackle some of the implications or critical underpinnings on future plans of transforming San Nicolas District into a premier tourist destination. If plans will push through for the historic reconstruction (or should I say "tourism makeover") of San Nicolas District, such ambitious endeavor invokes efforts from different people of our community - from the government, private sectors, NGOs, LGUs, the academians, and all concerned individuals. A solidified alliance of all the parties involved, creates a synergy necessary to meet the demands of the locals and entrepreneurs. The academic community, representing the intellectual conciousness of the society, should not only participate as a consulting body but be directly involved with whatever project in pursuit for a more integral and sustainable development. If such dream transcends from the level of fantasy to reality, Cebu will prouder to claim as the ASEAN city of culture.34

28 Savellon, Romola O.Cultural Heritage Monograph Series on Local History Volume I, Mateo Luga: The Tribal Filipino as Revolutionary.(Cebu City: Cebu Normal University Museum, 2003).3-4 29 Savellon, Romola O. Cultural Heritage Monograph Series on Local Arts Volume I, The Old Masters of Cebu. (Cebu City: Cebu Normal University Museum, 2003).3-4 30 Umapas, Edwin. Kaming mga Paradista. Lyrics by Gene Ocaña. Cebu Popular Music Festival 1986 3rd Place 31 Villanueva, Rodolfo. Kutsero. Cebuano adaptation of Kalesa 32 Cuenco, Ernani. Kalesa. Lyrics by Levi Celerio. 33 Ross, Diane. Trip to Illocos Sur & Central Cordillera, San Juan, Vigan, Sagada, Banaue & Baguio.( Manila: BWA Magazine, 2014).1 34 Codilla,Marian Z. Cebu Hailed Asean "City of Culture." (Cebu: Cebu Daily News, 2011) 8

I am looking forward for a future when a future when a kutsero draws his tartanilla once again with confidence with an extended route to Plaza Independencia, Fort San Pedro, or maybe even up to the old renowned places such as Parian and Basilica Minore del Santo Niño. Also on the same time, I am anxious of the specter of commoditization of culture that can pontentially endanger the popular support for the tartanilla. Nevertheless, I remain optimistic with the benefits it may bring: cultural preservation, economic alternatives, improved relationship between man and animal, decreased emission of greenhouse gas, enhanced vermiculture, and the list goes on ad infinitum. Certain changes will prevail and I hope that these innovations should come from the locals. To spread the awareness of this campaign, the educators should take role in planting the seeds of culture in the Cebuano heart. Putting this context into the tartanilla, our leaders should be more like kutseros, who guide the wheels of fate to the correct path, rather than being horses, who are blindfolded because of the elements of fear. As a consequence, the see things in a single perspective. These elements of fear are the distractions that lurks under the life of a politician - the temptations to corruption, negligence and mediocrity. If our officials are kutseros, no kabesada is needed because they are brave to face the future against all of the societies' ills. With the kutsero in-charged, out "tourist passengers" will have an enjoyable trip. Before jeepneys and fancy cars, the Tartanilla used to rule the streets of Cebu City. Now, this mode of transportation has become a thing in the past - a mobile icon of culture that can only be seen at the San Nicolas District of Cebu not as a mainstream tourism asset but an ordinary component of local life. With the right procedures set in place, I am seeing a future of showcasing this "living heritage" as a catalyst to boost not only the economy but also the morale and pride of Cebuanos. As long as there is a tartanilla in the streets, there is still hope.

October 18, 2014 [ANTHROPOLOGY OF TOURISM]

References: Banaue & Baguio. Manila: BWA Magazine, 2014 Key Informants: Savellon, Romola O. Cultural Heritage Miguel Cabatino (73) - Former baranggay Monograph Series on Local Arts Volume captain of Duljo Fatima and manages a I, The Old Masters of Cebu Cebu Tartanilla business for 65 years. City: Cebu Normal University Museum, Rosalinda Cabatino (67) - wife of Miguel 2003 Cabatino ______. Cultural Heritage Emelia Navidad (49) - Wife of a kutsero and a Monograph Series on Local History kutsera for 5 years Volume I, Mateo Luga: The Tribal "Michael" (22) - Kutsero for 10 years since he Filipino as Revolutionary. Cebu City: was 12 years old Cebu Normal University Museum, 2003 Patricio Villacorte (64) - Native of San Nicolas Skelding, Bob. Guide to Modern Wagon Travel, and one of the organizers of the A Complete Guide on How to Live and Tartanilla Festival Travel by Horse and Wagon in a Modern World. Colorado: Literature: agonteamster Publishing, 2011 Association of Barangay Councils. 2002-2004 Smith, Crystal and Swanson, Carrie. Horse Barangay Profiles. Cebu City: 2004 Manure Management. Virginia: Virginia City of Melbourne. Course of Practice, Operation Polytechnic Institute and State of Horse-drawn Carriages within the City University, 2011 of Melbourne. Melbourne, 2011 Sun Star Cebu. Cebu Yearbook 2008. Cebu: Dauncy, Campbell. An Englishwoman in the Sunstar Publications, 2008 Philippines .London: John Murray,1906 Urgello-Miller, Lucy. Glimpses of Old Cebu. Jamin, Percy Ruita. A Study of the Tartanilla Cebu: The University of San Carlos Industry of Cebu City. Cebu: University Press, 2010 of San Carlos, 1974 Valdez, Elita B. Vigan City: It s Historical Kinney, Thomas A. The Carriage Trade: Making Development. Vigan: Divine Word Horse-Drawn Vehicles in America. College, 2006 Baltimore and London: The Johns .Gabii sa Kabilin Rise of the Queen Hopkins University Press, 2004 Brochure. Cebu: Ramon Aboitiz Lavilles, Gervasio L. History Cebu's 4 Cities & Foundation Inc., 2014 49 Municipalities with Trimmed .Horse and Buggy Driver's Manual. Accounts of Christianization of the Pennsylvania: Pennsylvania Department Philippines. Cebu: Mely Press, 1965 of Transportation, 2012 Martinez-Onozawa, Ma. Lourdes. Heritage .1584 May 1984 Quadricentennial Jubilee Conservation and Local Planning, The Celebration San Nicolas de Tolentino Case of San Nicolas District Cebu Parish Archdiocese of Cebu. Cebu: City, Cebu Province. Quezon City: 1984 University of the Philippines Diliman, Cebu City Ordinances 2002 Ordinance 2. An Ordinance Providing for Tariff Marx, Karl and Engles Friedrich, (1964) The or Schedule of Rates for Tartanillas Communist Manifesto. Intro. Randall, rated for Public Use. July 12, 1945 Francis B. New York : Pocket Books Ordinance 65. An Ordinance Regulating Traffic, Moriss, Eric. From Horse Power to Horsepower. Operation of Rigs, Registration of Rigs Los Angeles: University of California, and Rig Driver License, Licensing of 2007 Push Cart Owner, and the Carrying of Ross, Diane. Trip to Illocos Sur & Central Lights. December 20, 1947 Cordillera, San Juan, Vigan, Sagada, 10

Ordinance 67. An Ordinance to Amend Codilla,Marian Z. Cebu Hailed Asean "City of Section One of Ordinance Numbered Culture." Cebu: Cebu Daily News, 2011 Two Entitled "An Ordinance Providing f .Malaybalay Riders Dominate Gov Cup or Tariff or Schedule of Rates for Horse Show. Philstar News, March 30, Tartanillas Operated for Public Use". 2013 April 9, 1948 Sumacot, Niña G. Police informant shot dead in Ordinance 241. An Ordinance Providing for the Duljo- Fatima. Cebu: The Freeman, O Elimination of Manures from the City ctober 23, 2010 Streets and for Other Purposes. March 6, 1958 Musical Pieces Ordinance 328. An Ordinance Limiting the Cuenco, Ernani. Kalesa. Lyrics by Levi Celerio. Registration of Tartanillas Operating Umapas, Edwin. Kaming mga Paradista. Lyrics within the Limits of the City of Cebu to by Gene Ocaña. Cebu Popular Music Two Thousand Five Hundred Rigs Only estival 1986 3rd Place and for Other Purposes. January 16, Villanueva, Rodolfo. Kutsero. Cebuano 1961 adaptation of Kalesa Ordinance 1381. An Ordinance Updating and Consolidating the Existing Ordinances Other Source s Pertaining to the Registration Flow of Ango, Junald Dawa. From Highways to Alleys: Traffic and Licensing of Rigs Drivers Tartanillas Survive despite Cebu City's and Providing Penalties therefore. Restrictions. October 27, 2011. November 19, 1990 Retrieved from the Internet. http://philippinehistory.ph/?p=1585. on Media Sources October 15, 2014 Baquero, Elias O. and Felicitas, Princess Dawn. Cebu BRT Gets a Green Light. Cebu: Marker of the tartanilla in Plaza Independencia, Sunstar News, March 31, 2014 M. Cuenco Avenue, Cebu City,