Back to the Island of No Return
(This article was written by Jaime Biron Polo of the Philippine Inquirer)
For most of its history and social life, the island of Maripipi has always been backwater. Despite its wealth of thick green forests and crystal blue seas, little attention has been paid to this northernmost island in Eastern Visayas.
Even half of its population (16,000 ), who left for "greener pastures" in Manila and other countries, do not seem to appreciate their island's natural wealth and beauty. Perhaps not much has happened there. If there was, it was obscured by events in the cities.
Or the island had simply drawn little notice ever since.
But Maripipi has a dynamic history and life, parts of which are interesting and unique compared to other areas of the country.
I would always ask Ernie, my cook, why Maripipi has long been known as "The island of no return?" Ernie would stare blankly at the buttering waves of the sea frolicking with the AMIHAN breeze, and silently smile.
Perhaps, it was the appalling poverty of the island. Or the indifference of a slow-paced life. Or maybe because leaving the island, usually in a motorized boat, was always as risky and tedious as reaching it.
Separated from Biliran by the Visayan Sea at the northernmost tip of Leyte, Maripipi has rocky shorelines which make it approachable only up to more than 40 meters from shore.
Sitting on one of the big boulders, Ernie would reminiscing about the years when a huge fire razed all the houses in Maripipi, then a small barrio. The people abandoned the island, but five years later, a group of settlers returned.
Spanish soldiers once saw a couple walking along the shore and asked them their names. The woman replied, "Maria", and the man answered, "Pepe" Since then, the island, erstwhile known as Isla Rosa, was called "Isla de Maria y Pepe" and, later, Maripipi.
The island thrives on rough terrain surrounded by the rampaging Samar Sea in the north and northeast, and the Visayan Sea in the south.
Ernie would remind me that the areas, shorelines, rocks, forests were inhabited by beings whose friendship must be gained lest they cause harm.
The sea, he would insist, was the home of DAGATNON (spirits of the sea), LAWODNON (spirits of the deep seas), KATAW (mermaid) and LAWASNON.
Somewhere in the deep seas, Datu Lawron, owner and ruler of the seas, lived in a huge nipa house with KATAW. The basement was occupied by the other members of the supernatural household: AMUMUNGAW SA KASULUGAN, KABATAAN SA BURA, TAWO SA BATO, TAWO SA BONBON, TAWO SA BARAS, TAWO SA PANGPANG, ETC.
The people and spirits of the sea control the fishing life of the island as much as they govern the movement of fish and marine life.
A good fisher-islander must be sensitive to nature as signs for a good catch are provided. Before he goes out fishing, for instance, he must look up to the sky to see if there are many wavy, scaly clouds indications of a good haul.
A fisherman must fish at low tide, because otherwise, the fish would hide at the sea bottom.
When the winds and currents are as mild and cool as AMIHAN, fishing is like enjoying a feast or a celebration in the deep sea. The waters teem with fish such as BOLINAO, SAPSAP, PAROTPOT, BANGKOLIS, TANGIGUE, SANDATAN AND TAMBAN.
A good catch feeds the fishing households of Maripipi's 15 barangays and income for the school education of children.
When the winds and currents are as strong as HABAGAT, fishing is like a GABA (curse) inflicted by the spirits. Rampaging waves capsize fishing boats, break wooden oars and tear fishnets into shreds.
Maripipi has a discernible history and active social life. Its' being marginalized as a backwater is a reminder to most politicians that once more, rural and island development must be a top priority.