Tuesday, August 31, 2010

92 Fights Today in Roligon’s Istagan Derby


92 Fights Today in Roligon’s Istagan Derby

92 heated stag fighting duels begins early at 1:00 p.m. today at the new Roligon Mega Cockpit in Tambo, Parañaque City as Roligon’s stags season opener “Istagan Na 4-Stag Derby” kicks off with 46 entries.


Quezon province’s top cockers Hatawan champion Square B Gamefarm and Habol sa Tag-ulan champ Henry Tan, lead the top favorites that also include Rey Briones, Juan Jordana, Edwin & Monching Monton, Engr. Parungao, Rey Briones, Engr. Bryant Vahlois, Rolly Montales, Rey Ninubla, Boyet dela Cruz, Orlando Dobles, Philip Sta. Maria, Bebo of Las Piñas, Romy Abello, Engr. Jay Lobo, Boy Uy, Dr. Raffy Diokno, Joseph Maragondon, Arman Eusebio, Carlos Tumpalan, Bong pagayunan, Arnold Mendoza, Gen de Ocampo, Square B Gamefram, Jomar Castillo, Erwin Diamante, Romano Pedroche, KOI Farm, Col. Tabigue, Boy Valenzuela, Darwin Torres and Jimmy Olalia among others.

Meanwhile, reservation of slots for the 2010 Stagfest 5-Stag Derby continue to pour in with more than 120 entries registered as of press time. The 4-day event set on September 9, 11, 14 & 16 stakes a guaranteed cash prize of 1.5 million pesos for a low entry fee of P9,900. Minimum bet is P4,400.


Also set at Roligon on Septmber 28 & 30 is the much-awaited “1st Pichay Cup 7-Stag Derby” hosted by Butch Pichay & Rey Briones
with a prize purse of P1.2 million. Entry fee and minimum bet are P33,000 and P22,000, respectively.


For inquiries and reservation of cockhouses, text or call : 851-2275; 853-1638; Lando Luzong–09173504333; Nestor P.–09108966458; Willy V.– 09298465360; Shirly – 09209509090; Tiling – 09284965005; Mario Tari – 09084320829.

92 Fights Today in Roligon’s Istagan Derby

92 Fights Today in Roligon’s Istagan Derby 

92 heated stag fighting duels begins early at 1:00 p.m. today at the new Roligon Mega Cockpit in Tambo, Parañaque City as Roligon’s stags season opener “Istagan Na 4-Stag Derby” kicks off with 46 entries.

Quezon province’s top cockers Hatawan champion Square B Gamefarm and Habol sa Tag-ulan champ Henry Tan, lead the top favorites that also include Rey Briones,  Juan Jordana, Edwin & Monching Monton, Engr. Parungao, Rey Briones, Engr. Bryant Vahlois, Rolly Montales, Rey Ninubla, Boyet dela Cruz, Orlando Dobles, Philip Sta. Maria, Bebo of Las Piñas, Romy Abello, Engr. Jay Lobo, Boy Uy, Dr. Raffy Diokno, Joseph Maragondon, Arman Eusebio, Carlos Tumpalan, Bong pagayunan, Arnold Mendoza, Gen de Ocampo, Square B Gamefram, Jomar Castillo, Erwin Diamante, Romano Pedroche, KOI Farm, Col. Tabigue, Boy Valenzuela, Darwin Torres and Jimmy Olalia among others.

Meanwhile, reservation of slots for the 2010 Stagfest 5-Stag Derby continue to pour in with more than 120 entries registered as of press time. The 4-day event set on September 9, 11, 14 & 16 stakes a guaranteed cash prize of 1.5 million pesos for a low entry fee of P9,900. Minimum bet is P4,400.

Also set at Roligon on Septmber 28 & 30 is the much-awaited “1st Pichay Cup 7-Stag Derby” hosted by Butch Pichay & Rey Briones
with a prize purse of P1.2 million. Entry fee and minimum bet are P33,000 and P22,000, respectively.

For inquiries and reservation of cockhouses, text or call : 851-2275; 853-1638; Lando Luzong–09173504333; Nestor P.–09108966458; Willy V.– 09298465360; Shirly – 09209509090; Tiling – 09284965005; Mario Tari – 09084320829.

Thursday, August 26, 2010

NOTES ON BALINESE COCKFIGHT

Deep Play: Notes on the Balinese Cockfight
by Clifford Geertz


The Raid

Early in April of 1958, my wife and I arrived, malarial and diffident, in a Balinese village we intended, as anthropologists, to study. A small place, about five hundred people, and relatively remote, it was its own world. We were intruders, professional ones, and the villagers dealt with us as Balinese seem always to deal with people not part of their life who yet press themselves upon them: as though we were not there. For them, and to a degree for ourselves, we were nonpersons, specters, invisible men.
We moved into an extended family compound (that had been arranged before through the provincial government) belonging to one of the four major factions in village life. But except for our landlord and the village chief, whose cousin and brother-in-law he was, everyone ignored us in a way only a Balinese can do. As we wandered around, uncertain, wistful, eager to please, people seemed to look right through us with a gaze focused several yards behind us on some more actual stone or tree. Almost nobody greeted us; but nobody scowled or said anything unpleasant to us either, which would have been almost as satisfactory. If we ventured to approach someone (something one is powerfully inhibited from doing in such an atmosphere), he moved, negligently but definitively, away. If, seated or leaning against a wall, we had him trapped, he said nothing at all, or mumbled what for the Balinese is the ultimate nonword-"yes." The indifference, of course, was studied; the villagers were watching every move we made and they had an enormous amount of quite accurate information about who we were and what we were going to be doing. But they acted as if we simply did not exist, which, in fact, as this behavior was designed to inform us, we did not, or anyway not yet.
My wife and I were still very much in the gust of wind stage, a most frustrating, and even, as you soon begin to doubt whether you are really real after all, unnerving one, when, ten days or so after our arrival, a large cockfight was held in the public square to raise money for a new school.
Now, a few special occasions aside, cockfights are illegal in Bali under the Republic (as, for not altogether unrelated reasons, they were under the Dutch), largely as a result of the pretensions to puritanism radical nationalism tends to bring with it. The elite, which is not itself so very puritan, worries about the poor, ignorant peasant gambling all his money away, about what foreigners will think, about the waste of time better devoted to building up the country. It sees cockfighting as "primitive," "backward," "unprogressive," and generally unbecoming an ambitious nation. And, as with those other embarrassments -opium smoking, begging, or uncovered breasts-it seeks, rather unsystematically, to put a stop to it.
As a result, the fights are usually held in a secluded corner of a village in semisecrecy, a fact which tends to slow the action a little-not very much, but the Balinese do not care to have it slowed at all. In this case, however, perhaps because they were raising money for a school that the government was unable to give them, perhaps because raids had been few recently, perhaps, as I gathered from subsequent discussion, there was a notion that the necessary bribes had been paid, they thought they could take a chance on the central square and draw a larger and more enthusiastic crowd without attracting the attention of the law.
They were wrong. In the midst of the third match, with hundreds of people, including, still transparent, myself and my wife, fused into a single body around the ring, a superorganism in the literal sense, a truck full of policemen armed with machine guns roared up. Amid great screeching cries of "pulisi! pulisi!" from the crowd, the policemen jumped out, and, springing into the center of the ring, began to swing their guns around like gangsters in a motion picture, though not going so far as actually to fire them. The superorganism came instantly apart as its components scattered in all directions. People raced down the road, disappeared head first over walls, scrambled under platforms, folded themselves behind wicker screens, scuttled up coconut trees. Cocks armed with steel spurs sharp enough to cut off a finger or run a hole through a foot were running wildly around. Everything was dust and panic.
On the established anthropological principle, When in Rome, my wife and I decided, only slightly less instantaneously than everyone else, that the thing to do was run too. We ran down the main village street, northward, away from where we were living, for we were on that side of the ring. About half-way down another fugitive ducked suddenly into a compound-his own, it turned out-and we, seeing nothing ahead of us but rice fields, open country, and a very high volcano, followed him. As the three of us came tumbling into the courtyard, his wife, who had apparently been through this sort of thing before, whipped out a table, a tablecloth, three chairs, and three cups of tea, and we all, without any explicit communication whatsoever, sat down, commenced to sip tea, and sought to compose ourselves.
A few moments later, one of the policemen marched importantly into the yard, looking for the village chief. (The chief had not only been at the fight, he had arranged it. When the truck drove up he ran to the river, stripped off his sarong, and plunged in so he could say, when at length they found him sitting there pouring water over his head, that he had been away bathing when the whole affair had occurred and was ignorant of it. They did not believe him and fined him three hundred rupiah, which the village raised collectively.) Seeing my wife and I, "White Men," there in the yard, the policeman performed a classic double take. When he found his voice again he asked, approximately, what in the devil did we think we were doing there. Our host of five minutes leaped instantly to our defense, producing an impassioned description of who and what we were, so detailed and so accurate that it was my turn, having barely communicated with a living human being save my landlord and the village chief for more than a week, to be astonished. We had a perfect right to be there, he said, looking the Javanese upstart in the eye. We were American professors; the government had cleared us; we were there to study culture; we were going to write a book to tell Americans about Bali. And we had all been there drinking tea and talking about cultural matters all afternoon and did not know anything about any cockfight. Moreover, we had not seen the village chief all day, he must have gone to town. The policeman retreated in rather total disarray. And, after a decent interval, bewildered but relieved to have survived and stayed out of jail, so did we.
The next morning the village was a completely different world for us. Not only were we no longer invisible, we were suddenly the center of all attention, the object of a great outpouring of warmth, interest, and, most especially, amusement. Everyone in the village knew we had fled like everyone else. They asked us about it again and again (I must have told the story, small detail by small detail, fifty times by the end of the day), gently, affectionately, but quite insistently teasing us: "Why didn't you just stand there and tell the police who you were?" "Why didn't you just say you were only watching and not betting?" "Were you really afraid of those little guns?" As always, kinesthetically minded and, even when fleeing for their lives (or, as happened eight years later, surrendering them), the world's most poised people, they gleefully mimicked, also over and over again, our graceless style of running and what they claimed were our panic-stricken facial expressions. But above all, everyone was extremely pleased and even more surprised that we had not simply "pulled out our papers" (they knew about those too) and asserted our Distinguished Visitor status, but had instead demonstrated our solidarity with what were now our covillagers. (What we had actually demonstrated was our cowardice, but there is fellowship in that too.) Even the Brahmana priest, an old, grave, half-way-to-Heaven type who because of its associations with the underworld would never be involved, even distantly, in a cockfight, and was difficult to approach even to other Balinese, had us called into his courtyard to ask us about what had happened, chuckling happily at the sheer extraordinariness of it all.
In Bali, to be teased is to be accepted. It was the turning point so far as our relationship to the community was concerned, and we were quite literally "in." The whole village opened up to us, probably more than it ever would have otherwise (I might actually never have gotten to that priest and our accidental host became one of my best informants), and certainly very much faster. Getting caught, or almost caught, in a vice raid is perhaps not a very generalizable recipe for achieving that mysterious necessity of anthropological field work, rapport, but for me it worked very well. It led to a sudden and unusually complete acceptance into a society extremely difficult for outsiders to penetrate. It gave me the kind of immediate, inside view grasp of an aspect of "peasant mentality" that anthropologists not fortunate enough to flee headlong with their subjects from armed authorities normally do not get. And, perhaps most important of all, for the other things might have come in other ways, it put me very quickly on to a combination emotional explosion, status war, and philosophical drama of central significance to the society whose inner nature I desired to understand. By the time I left I had spent about as much time looking into cockfights as into witchcraft, irrigation, caste, or marriage.

Of Cocks and Men
As much of America surfaces in a ball park, on a golf links, at a race track, or around a poker table, much of Bali surfaces in a cock ring. For it is only apparently cocks that are fighting there. Actually, it is men.
To anyone who has been in Bali any length of time, the deep psychological identification of Balinese men with their cocks is unmistakable. The double entendre here is deliberate. It works in exactly the same way in Balinese as it does in English, even to producing the same tired jokes, strained puns, and uninventive obscenities. Bateson and Mead have even suggested that, in line with the Balinese conception of the body as a set of separately animated parts, cocks are viewed as detachable, self-operating penises, ambulant genitals with a life of their own. And while I do not have the kind of unconscious material either to confirm or disconfirm this intriguing notion, the fact that they are masculine symbols par excellence is about as indubitable, and to the Balinese about as evident, as the fact that water runs downhill.
The language of everyday moralism is shot through, on the male side of it, with roosterish imagery. Sabung, the word for cock (and one which appears in inscriptions as early as A.D. 922 ), is used metaphorically to mean "hero," "warrior," "champion," "man of parts," "political candidate," "bachelor," "dandy," "lady-killer," or "tough guy." A pompous man whose behavior presumes above his station is compared to a tailless cock who struts about as though he had a large, spectacular one. A desperate man who makes a last, irrational effort to extricate himself from an impossible situation is likened to a dying cock who makes one final lunge at his tormentor to drag him along to a common destruction. A stingy man, who promises much, gives little, and begrudges that is compared to a cock which, held by the tail, leaps at another without in fact engaging him. A marriageable young man still shy with the opposite sex or someone in a new job anxious to make a good impression is called "a fighting cock caged for the first time." Court trials, wars, political contests, inheritance disputes, and street arguments are all compared to cockfights. Even the very island itself is perceived from its shape as a small, proud cock, poised, neck extended, back taut, tail raised, in eternal challenge to large, feckless, shapeless Java.
But the intimacy of men with their cocks is more than metaphorical. Balinese men, or anyway a large majority of Balinese men, spend an enormous amount of time with their favorites, grooming them, feeding them, discussing them, trying them out against one another, or just gazing at them with a mixture of rapt admiration and dreamy self-absorption. Whenever you see a group of Balinese men squatting idly in the council shed or along the road in their hips down, shoulders forward, knees up fashion, half or more of them will have a rooster in his hands, holding it between his thighs, bouncing it gently up and down to strengthen its legs, ruffling its feathers with abstract sensuality, pushing it out against a neighbor's rooster to rouse its spirit, withdrawing it toward his loins to calm it again Now and then, to get a feel for another bird, a man will fiddle this way with someone else's cock for a while, but usually by moving around to squat in place behind it, rather than just having it passed across to him as though it were merely an animal.
In the houseyard, the high-walled enclosures where the people live, fighting cocks are kept in wicker cages, moved frequently about so as to maintain the optimum balance of sun and shade. They are fed a special diet, which varies somewhat according to individual theories but which is mostly maize, sifted for impurities with far more care than it is when mere humans are going to eat it and offered to the animal kernel by kernel. Red pepper is stuffed down their beaks and up their anuses to give them spirit. They are bathed in the same ceremonial preparation of tepid water, medicinal herbs, flowers, and onions in which infants are bathed, and for a prize cock just about as often. Their combs are cropped, their plumage dressed, their spurs trimmed, their legs massaged, and they are inspected for flaws with the squinted concentration of a diamond merchant. A man who has a passion for cocks, an enthusiast in the literal sense of the term, can spend most of his life with them, and even those, the overwhelming majority, whose passion though intense has not entirely run away with them, can and do spend what seems not only to an outsider, but also to themselves an inordinate amount of time with them. "I am cock crazy," my landlord, a quite ordinary afficionado by Balinese standards, used to moan as he went to move another cage, give another bath, or conduct another feeding. "We're all cock crazy."
The madness has some less visible dimensions, however, because although it is true that cocks are symbolic expressions or magnifications of their owner's self, the narcissistic male ego writ out in Aesopian terms, they are also expressions- and rather more immediate ones-of what the Balinese regard as the direct inversion, aesthetically, morally, and metaphysically, of human status: animality.
The Balinese revulsion against any behavior as animal-like can hardly be overstressed. Babies are not allowed to crawl for that reason. Incest, though hardly approved, is a much less horrifying crime than bestiality. (The appropriate punishment for the second is death by drowning, for the first being forced to live like an animal.) Most demons are represented-in sculpture, dance, ritual, myth-in some real or fantastic animal form. The main puberty rite consists in filing the child's teeth so they will not look like animal fangs. Not only defecation but eating is regarded as a disgusting, almost obscene activity, to be conducted hurriedly and privately, because of its association with animality. Even falling down or any form of clumsiness is considered to be bad for these reasons. Aside from cocks and a few domestic animals-oxen, ducks-of no emotional significance, the Balinese are aversive to animals and treat their large number of dogs not merely callously but with a phobic cruelty. In identifying with his cock, the Balinese man is identifying not just with his ideal self, or even his penis, but also, and at the same time, with what he most fears, hates, and ambivalence being what it is, is fascinated by-The Powers of Darkness.
The connection of cocks and cockfighting with such Powers, with the animalistic demons that threaten constantly to invade the small, cleared off space in which the Balinese have so carefully built their lives and devour its inhabitants, is quite explicit. A cockfight, any cockfight, is in the first instance a blood sacrifice offered, with the appropriate chants and oblations, to the demons in order to pacify their ravenous, cannibal hunger. No temple festival should be conducted until one is made. (If it is omitted someone will inevitably fall into a trance and command with the voice of an angered spirit that the oversight be immediately corrected.) Collective responses to natural evils-illness, crop failure, volcanic eruptions-almost always involve them. And that famous holiday in Bali, The Day of Silence (Njepi), when everyone sits silent and immobile all day long in order to avoid contact with a sudden influx of demons chased momentarily out of hell, is preceded the previous day by large-scale cockfights (in this case legal) in almost every village on the island.
In the cockfight, man and beast, good and evil, ego and id, the creative power of aroused masculinity and the destructive power of loosened animality fuse in a bloody drama of hatred, cruelty, violence, and death. It is little wonder that when, as is the invariable rule, the owner of the winning cock takes the carcass of the loser- often torn limb from limb by its enraged owner-home to eat, he does so with a mixture of social embarrassment, moral satisfaction, aesthetic disgust, and cannibal joy.

The Fight
Cockfights (tetadjen; sabungan ) are held in a ring about fifty feet square. Usually they begin toward late afternoon and run three or four hours until sunset. About nine or ten separate matches (sehet) comprise a program. Each match is precisely like the others in general pattern: there is no main match, no connection between individual matches, no variation in their format, and each is arranged on a completely ad hoc basis. After a fight has ended and the emotional debris is cleaned away-the bets paid, the curses cursed, the carcasses possessed- seven, eight, perhaps even a dozen men slip negligently into the ring with a cock and seek to find there a logical opponent for it. This process, which rarely takes less than ten minutes, and often a good deal longer, is conducted in a very subdued, oblique, even dissembling manner Those not immediately involved give it at best but disguised, sidelong attention; those who, embarrassedly, are, attempt to pretend somehow that the whole thing is not really happening.
A match made, the other hopefuls retire with the same deliberate indifference, and the selected cocks have their spurs (tadji) affixed- razor sharp, pointed steel swords, four or five inches long. This is a delicate job which only a small proportion of men, a half-dozen or so in most villages, know how to do properly. The man who attaches the spurs also provides them, and if the rooster he assists wins its owner awards him the spur-leg of the victim. The spurs are affixed by winding a long length of string around the foot of the spur and the leg of the cock. For reasons I shall come to, it is done somewhat differently from case to case, and is an obsessively deliberate affair. The lore about spurs is extensive-they are sharpened only at eclipses and the dark of the moon, should be kept out of the sight of women, and so forth. And they are handled, both in use and out, with the same curious combination of fussiness and sensuality the Balinese direct toward ritual objects generally.
The spurs affixed, the two cocks are placed by their handlers (who may or may not be their owners) facing one another in the center of the ring. A coconut pierced with a small hole is placed in a pail of water, in which it takes about twenty-one seconds to sink, a period known as a tjeng and marked at beginning and end by the beating of a slit gong. During these twenty-one seconds the handlers (pengangkeb) are not permitted to touch their roosters. If, as sometimes happens, the animals have not fought during this time, they are picked up, fluffed, pulled, prodded, and otherwise insulted, and put back in the center of the ring and the process begins again. Sometimes they refuse to fight at all, or one keeps running away, in which case they are imprisoned together under a wicker cage, which usually gets them engaged.
Most of the time, in any case, the cocks fly almost immediately at one another in a wing-beating, head-thrusting, leg-kicking explosion of animal fury so pure, so absolute, and in its own way so beautiful, as to be almost abstract, a Platonic concept of hate. Within moments one or the other drives home a solid blow with his spur. The handler whose cock has delivered the blow immediately picks it up so that it will not get a return blow, for if he does not the match is likely to end in a mutually mortal tie as the two birds wildly hack each other to pieces. This is particularly true if, as often happens, the spur sticks in its victim's body, for then the aggressor is at the mercy of his wounded foe.
With the birds again in the hands of their handlers, the coconut is now sunk three times after which the cock which has landed the blow must be set down to show that he is firm, a fact he demonstrates by wandering idly around the rink for a coconut sink. The coconut is then sunk twice more and the fight must recommence.
During this interval, slightly over two minutes, the handler of the wounded cock has been working frantically over it, like a trainer patching a mauled boxer between rounds, to get it in shape for a last, desperate try for victory. He blows in its mouth, putting the whole chicken head in his own mouth and sucking and blowing, fluffs it, stuffs its wounds with various sorts of medicines, and generally tries anything he can think of to arouse the last ounce of spirit which may be hidden somewhere within it. By the time he is forced to put it back down he is usually drenched in chicken blood, but, as in prize fighting, a good handler is worth his weight in gold. Some of them can virtually make the dead walk, at least long enough for the second and final round.
In the climactic battle (if there is one; sometimes the wounded cock simply expires in the handler's hands or immediately as it is placed down again), the cock who landed the first blow usually proceeds to finish off his weakened opponent. But this is far from an inevitable outcome, for if a cock can walk he can fight, and if he can fight, he can kill, and what counts is which cock expires first. If the wounded one can get a stab in and stagger on until the other drops, he is the official winner, even if he himself topples over an instant later.
Surrounding all this melodrama - which the crowd packed tight around the ring follows in near silence, moving their bodies in kinesthetic sympathy with the movement of the animals, cheering their champions on with wordless hand motions, shiftings of the shoulders, turnings of the head, falling back en masse as the cock with the murderous spurs careens toward one side of the ring (it is said that spectators sometimes lose eyes and fingers from being too attentive), surging forward again as they glance off toward another - is a vast body of extraordinarily elaborate and precisely detailed rules.
These rules, together with the developed lore of cocks and cockfighting which accompanies them, are written down in palm leaf manuscripts (lontar; rontal) passed on from generation to generation as part of the general legal and cultural tradition of the villages. At a fight, the umpire (saja konong; djuru kembar) - the man who manages the coconut - is in charge of their application and his authority is absolute. I have never seen an umpire's judgment questioned on any subject, even by the more despondent losers, nor have I ever heard, even in private, a charge of unfairness directed against one, or, for that matter, complaints about umpires in general. Only exceptionally well-trusted, solid, and, given the complexity of the code, knowledgeable citizens perform this job, and in fact men will bring their cocks only to fights presided over by such men. It is also the umpire to whom accusations of cheating, which, though rare in the extreme, occasionally arise, are referred; and it is he who in the not infrequent cases where the cocks expire virtually together decides which (if either, for, though the Balinese do not care for such an outcome, there can be ties) went first. Likened to a judge, a king, a priest, and a policeman, he is all of these, and under his assured direction the animal passion of the fight proceeds within the civic certainty of the law. In the dozens of cockfights I saw in Bali, I never once saw an altercation about rules. Indeed, I never saw an open altercation, other than those between cocks, at all.
This crosswise doubleness of an event which, taken as a fact of nature, is rage untrammeled and, taken as a fact of culture, is form perfected, defines the cockfight as a sociological entity. A cockfight is what, searching for a name for something not vertebrate enough to be called a group and not structureless enough to be called a crowd, Erving Goffman has called a "focused gathering"-a set of persons engrossed in a common flow of activity and relating to one another in terms of that flow. Such gatherings meet and disperse; the participants in them fluctuate; the activity that focuses them is discreet-a particulate process that reoccurs rather than a continuous one that endures. They take their form from the situation that evokes them, the floor on which they are placed, as Goffman puts it; but it is a form, and an articulate one, nonetheless. For the situation, the floor is itself created, in jury deliberations, surgical operations, block meetings, sitins, cockfights, by the cultural preoccupations-here, as we shall see, the celebration of status rivalry-which not only specify the focus but, assembling actors and arranging scenery, bring it actually into being.
In classical times (that is to say, prior to the Dutch invasion of 1908) when there were no bureaucrats around to improve popular morality, the staging of a cockfight was an explicitly societal matter. Bringing a cock to an important fight was, for an adult male, a compulsory duty of citizenship; taxation of fights, which were usually held on market day, was a major source of public revenue; patronage of the art was a stated responsibility of princes; and the cock ring, or wantilan, stood in the center of the village near those other monuments of Balinese civility-the council house, the origin temple, the marketplace, the signal tower, and the banyan tree. Today, a few special occasions aside, the newer rectitude makes so open a statement of the connection between the excitements of collective life and those of blood sport impossible, but, less directly expressed, the connection itself remains intimate and intact. To expose it, however, it is necessary to turn to the aspect of cockfighting around which all the others pivot, and through which they exercise their force, an aspect I have thus far studiously ignored. I mean, of course, the gambling.

Odds and Even Money
The Balinese never do anything in a simple way that they can contrive to do in a complicated one, and to this generalization cockfight wagering is no exception.
In the first place, there are two sorts of bets, or toh. There is the single axial bet in the center between the principals (toh ketengah), and there is the cloud of peripheral ones around the ring between members of the audience (toh kesasi ). The first is typically large; the second typically small. The first is collective, involving coalitions of bettors clustering around the owner; the second is individual, man to man. The first is a matter of deliberate, very quiet, almost furtive arrangement by the coalition members and the umpire huddled like conspirators in the center of the ring; the second is a matter of impulsive shouting, public offers, and public acceptances by the excited throng around its edges. And most curiously, and as we shall see most revealingly, where the first is always, without exception, even money, the second, equally without exception, is never such. What is a fair coin in the center is a biased one on the side.
The center bet is the official one, hedged in again with a webwork of rules, and is made between the two cock owners, with the umpire as overseer and public witness. This bet, which, as I say, is always relatively and sometimes very large, is never raised simply by the owner in whose name it is made, but by him together with four or five, sometimes seven or eight, allies- kin, village mates, neighbors, close friends. He may, if he is not especially well-to-do, not even be the major contributor, though, if only to show that he is not involved in any chicanery, he must be a significant one.
Of the fifty-seven matches for which I have exact and reliable data on the center bet, the range is from fifteen ringgits to five hundred, with a mean at eighty-five and with the distribution being rather noticeably trimodal: small fights (15 ringgits either side of 35 ) accounting for about 45 per cent of the total number; medium ones (20 ringgits either side of 70) for about 25 per cent; and large (75 ringgits either side of 175) for about 20 per cent, with a few very small and very large ones out at the extremes. In a society where the normal daily wage of a manual laborer - a brickmaker, an ordinary farmworker, a market porter - was about three ringgits a day, and considering the fact that fights were held on the average about every two-and a-half days in the immediate area I studied, this is clearly serious gambling, even if the bets are pooled rather than individual efforts.
The side bets are, however, something else altogether. Rather than the solemn, legalistic pactmaking of the center, wagering takes place rather in the fashion in which the stock exchange used to work when it was out on the curb. There is a fixed and known odds paradigm which runs in a continuous series from ten-to-nine at the short end to two-to-one on the long: 10-9, 9-8, 8-7, 7-6, 6-5, 5-4, 4-3, 3-2, 2-1. The man who wants the underdog cock shouts the short-side number indicating the odds he wants to be given. That is, if he shouts gasal, "five," he wants the underdog at five-to-four (or, for him, four-to-five); if he shouts "four," he wants it at four-to-three (again, he putting up the "three"), if "nine" at nine-to-eight, and so on. A man backing the favorite, and thus considering giving odds if he can get them short enough, indicates the fact by crying out the color-type of that cock - "brown," "speckled," or whatever.
Almost always odds calling starts off toward the the long end of the range - five-to-four or four-to-three- and then moves toward the shorter end with greater or less speed and to a greater and lesser degree. Men crying "five" and finding themselves answered only with cries of "brown" start crying "six." If the change is made and partners are still scarce, the procedure is repeated in a move to "seven," and so on. Occasionally, if the cocks are clearly mismatched, there may be no upward movement at all, or even movement down the scale to four-to-three, three-to-two, very, very rarely to two-to-one, a shift which is accompanied by a declining number of bets as a shift upward is accompanied by an increasing number. But the general pattern is for the betting to move a shorter or longer distance up the scale toward the, for sidebets, nonexistent pole of even money, with the overwhelming majority of bets falling in the four-to-three to eight-to-seven range.
The higher the center bet, the more likely the match will in actual fact be an even one. In a large-bet fight the pressure to make the match a genuinely fifty-fifty proposition is enormous, and is consciously felt as such. For medium fights the pressure is somewhat less, and for small ones less yet, though there is always an effort to make things at least approximately equal, for even at fifteen ringgits (five days work) no one wants to make an even money bet in a clearly unfavorable situation. And, again, what statistics I have tend to bear this out. In my fifty-seven matches, the favorite won thirty-three times over-all, the underdog twenty-four, a 1.4 to 1 ratio. But if one splits the figures at sixty ringgits center bets, the ratios turn out to be 1.1 to 1 (twelve favorites, eleven underdogs) for those above this line, and 1.6 to 1 (twenty-one and thirteen) for those below it. Or, if you take the extremes, for very large fights, those with center bets over a hundred ringgits the ratio is 1 to 1 (seven and seven); for very small fights, those under forty ringgits, it is 1.9 to 1 (nineteen and ten).
The paradox of fair coin in the middle, biased coin on the outside is thus a merely apparent one. The two betting systems, though formally incongruent, are not really contradictory to one another, but part of a single larger system in which the center bet is, so to speak, the "center of gravity," drawing, the larger it is the more so, the outside bets toward the short-odds end of the scale. The center bet thus "makes the game," or perhaps better, defines it, signals what, following a notion of Jeremy Bentham's, I am going to call its "depth."
The Balinese attempt to create an interesting, if you will, "deep," match by making the center bet as large as possible so that the cocks matched will be as equal and as fine as possible, and the outcome, thus, as unpredictable as possible. They do not always succeed. Nearly half the matches are relatively trivial, relatively uninteresting-in my borrowed terminology, "shallow"- affairs. But that fact no more argues against my interpretation than the fact that most painters, poets, and playwrights are mediocre argues against the view that artistic effort is directed toward profundity and, with a certain frequency, approximates it. The image of artistic technique is indeed exact: the center bet is a means, a device, for creating "interesting," "deep" matches, not the reason, or at least not the main reason, why they are interesting, the source of their fascination, the substance of their depth. The question why such matches are interesting-indeed, for the Balinese, exquisitely absorbing-takes us out of the realm of formal concerns into more broadly sociological and social-psychological ones, and to a less purely economic idea of what "depth" in gaming amounts to.
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150 Entries Listed for Roligon’s P1.5M Stagfest Derby


150 Entries Listed for Roligon’s P1.5M Stagfest Derby

Two weeks before fight time, 150 entries have already confirmed their participation in the forthcoming Stagfest 2010 5-Stag Derby set on September 9, 11, 14 & 16 at the new Roligon Mega Cockpit in Tambo, Parañaque City.

Hosted by Dennis Ligon and assisted by Lando Luzong (with Fred Canumay, Willy Villaruz & Nestor Paradillo), the 4-day event is again exclusively sponsored by Thunderbird Power Feeds.

A guaranteed cash prize of P1,500,00 is at stake with the entry fee pegged at P9,900 and a minimum bet requirement of P4,400.

There will be three separate 2-stag elimination days on Sept. 9, 11 & 14 with a Day Champion’s Prize of P50,000 at stake for each day. The 3-stag championship is on Sept. 16 with a champion’s prize of P1,000,000

The stags that can be fought in Stagfest 2010 are only those banded by any association affiliated with the NFGB (CVGBA, VIGBA, UNIGBA, LUGBA, GBAP, NEGBA, TAGBA, GBAT, KGBA, BCBA, ZABONG, BGBA, RGBA, MMGBA, UCBA, LAGBA, BBC, QCBA, BIGBA, GPGBI, PAGBA, NGBA, GFBAN, CVBA, GBAB, MIGBA, NMGBA, SGBA, ZGBA, ZNGBA etc.) or UGBA (LGBA, PGBA, GB-ONE, QGBA, CEGBA, UBBGA etc..) for the 2010 stag season

For the Sept. 9-opener, listed are : Square B Farm, Joey Hidalgo, Romano Pedroche. Boy Marzo, Joey Sy, Sonnie Magtibay, Dr. Boy Tuazon, Engr. Sonny Lagon, Leandro Gonedo, Pep Goitia, ARM, Tino Ferrer, Mr. Bocboc, Juan Jordana, Ruel Diaz, MangoSheik, Engr. Parungao. Buena-Aqui; for Sept. 11 :  Joey Hidalgo, The Jackal, Wilvin Sy, Engr, Almuete, Edwin Monton, Cong. Lawrence Wacnang, VFRT Ibayo King, Doc JBT, Spartans Farm, MGC Farm, Ronald Barandino, Atty. Art de Castro and Berdugo ng Batangas (Ebok Alah Eh); Sept. 14 :  Zamboanga Group, Dennis Abbatuan, Otec Geroso, Victor Sierra, Bebot Monsanto, Mayor Cito Alberto, Vic Setias & the Palawan group, and on Sept. 16 – Oscar California, Bong & Jodie, B. Joson, Edwin & Monching Monton, Otec Geroso. Bonster, Bong Gazmen, Engr. Tagibao, Sabungero-Pinoy, Jesaco Tolits, Marcu del Rosario, SVF-BLARS/Bobby Rosales, Excel Iron Claw/Jeb Gayanelo and Bobot Cimagala & Elmer Baccus of Bohol.

For inquiries and reservation of cockhouses, text or call : 851-2275; 853-1638; Lando Luzong–09173504333; Nestor P.–09108966458; Willy V.– 09298465360; Shirly – 09209509090; Tiling – 09284965005; Mario Tari – 09084320829.




Wednesday, August 25, 2010

TAN BROTHERS ARE ON A ROLL


CARREO by Rolando S. Luzong
Peoples Tonight (August 25, 2010)

TAN BROTHERS ARE ON A ROLL

They first hit the limelight in 2006 after they won the championship of the annual Bakbakan National 9-Stag Derby and with that achievement they were acclaimed as one of Thunderbird’s top endorsers representing Mindanao.

Their success was followed with a string of triumphs, but with flooding problems in their farm coupled with occurrences of diseases and other health problems, the brothers’ record soured.

Last year, deciding that they had enough, Jun, Bobot & Bong Tan transferred their gamefowl breeding operation to Skyline, Cataluña Grande, Davao City which is a lot higher in elevation. I had the privilege of visiting their old farm twice last year. Last August 4 during our Labuk-Tusik (Thunderbird’s segment in the popular sabong-magazine show Tukaan) shoot in Davao, we had the opportunity to interview the Tan Brothers again, this time in their new farm. The first thing I noticed was the activeness and beauty of their cockerels as well as the first set of corded stags which are A-Cup banded.

At that time, the Tans already scored 3 out of 3 in the 2nd leg of the A-Cup Circuit – a 7 stag derby. By August 7 when we were set to fly back to Manila at 10:00 p.m., we passed by the Mindanao Gamefowl Breeders Association for an interview of the group. The eldest of the Tan brothers, Engr. Jun was there and invited us to watch the fights later because they will be fighting for the championship. We did not made it to the pit because we were just too tired already and had to prepare for our flight.

In Manila, the next morning, when I turned on my cellphone, there was a text from Bobot that relayed the good news “Sir Lando, champion tayo”.

I was happy, but I was not surprised.

What  surprised me was when I got another text from Bobot about  five days later, “Sir Lando champion ulit tayo, 5-stag naman”.

It was followed by a call. Bobot was ecstatic when he told me that they will be gunning for the Stagfighter of the Year in the fourth and final leg of the circuit set at the end of August. Currently, they have an accumulated score of 11 points with the leader posting 12. Had they joined the first leg, they could well be in first place already. However, with a 4-stag clean up derby to contend with and just a point behind, the Tan Brothers are well on their way to reassert their might...once more.


PITY THE BUYERS

In today’s immense popularity of sabong, a lot of unsuspecting buyers looking for “good but affordable” roosters usually fall into the mercy of unscrupulous breeders and rooster-peddlers who will say anything and claim anything just to convince their victims to buy the gamebirds they are vending.

They would say such things that would make a buyer dream of big winnings or a championship, but the truth is these are all web of lies woven to trap the victim and be devoured later.

One may claim that what he’s selling are winners – there are some who would intentionally cut the bird as if the rooster was already fought and won; or they are offspring of a derby winner or a winning line; or were bred out of imported broodstocks from a well-known American breeder. One may even show a photo of him with an American cocker claiming he got birds from the guy. There are even others who would call their roosters with such attractive-sounding names like say 30-Second Line or Giant-Killer strain etc.

There are also importers of birds from the States who would go around peddling their livestock claiming that he’s the only one given access to these birds by the American breeder. Unfortunately, despite having all those supposedly superior bloodlines at his disposal, the chicken peddler has  no derby success to speak of. Worst, you don’t even see him join a derby. I’ve talked to people this guy sold his bragged stocks to, and all of them think they were duped.

To all of you who have made enough by fooling young or new cockers and breeders, I suggest you stop while karma has not caught up on you yet, unless you want to end up like the others who just can’t figure out what happened to them later in their lives when tragedies befell them.


COME TO ROLIGON

To those who are not aware yet, I am proud to announce that I have return as General Manager of Roligon Mega Cockpit and we are now on our way to reclaim out title as the Mecca of Philippine Cockfighting.

After the success of the 2010 Hatawan Derby, we now have schedules of events up to March 2011.

Our first stag derby is on Tuesday, August 31 dubbed as the “Istagan Na” 4-Stag Derby wherein some 45 entries have already confirmed participation which translates to no less than 90 fights. Prize purse is P400,000 with the entry fee pegged at P11,000.

This will be followed by the Stagfest 2010 5-Stag Derby on September 9, 11, 14 & 16 with guaranteed cash prize of P1.5 million for an entry fee of only P9,900.

Then on September 28 & 30, Butch Pichay and Rey Briones will host the 1st Pichay Cup 7-Stag Derby in which 40 entries including Cong. Manny Pacquiao are set to join.

Tuesday, August 24, 2010

2010 BAKBAKAN NATIONAL 10-STAG DERBY

CARREO by Rolando S. Luzong
Peoples Tonight (August 18, 2010)


               2010 BAKBAKAN NATIONAL 10-STAG DERBY

The National Federation of Gamefowl Breeders have released its official format, prize distribution and schedule for the 2010 Bakbakan National 10-Stag Derby with a whopping P35,000,000.00 as guaranteed prize, distributed as follows : Champion – P 20,000,000; Runner Up – P 500,000; Any 9 Points – P1,500,000; Any 8 Points – P 2,500,000; Any 7 Points – P 4,000,000; Straight 6 in Semis – P 2,000,000; Straight 3 in Elims – P 4,000,000; Handler’s Prize – P 350,000 and Gaffer’s Prize – P 150,000.  The champion/s will not have share in any 7, 8, 9 pts prize pot.


Entry Fee is P 15,000. Minimum bet is P 5,500 in the eliminations, semis and regional finals, while in the national finals, it’s P11,000. In excess of the guaranteed prize, less 10 % plazada, the difference will be distributed as follows: 50 % member association, 25 % charity, 25 % NFGB


The NFGB Unified Derby Rule applies with the NFGB computerized & centralized matching, presented by its membership of 31 Breeders Associations. The event is exclusively for BAKBAKAN 2010 Banded only wherein the format is 3 stag elimination ( 2 pts to qualify), 3 stag semis and  4 stag finals.

Weight limits are from 1.7 kg to 2.2 kgs. Submission of weight is a day before the scheduled derby; 2-7pm only

For further information contact your associations’ president or the NFGB Secretariat – 0920 9823237 ; (02) 709-1851

The 2010 Bakbakan 2010 schedules by region or province are as follows :

Quezon
OCT 9 ELIMS QCBA Quezon Cockpit Arena, Lucena
OCT 16 ELIMS QCBA LDB Candelaria Sports Arena
NOV 6 SEMIS QCBA Quezon Cockpit Arena
NOV 26 FINALS (4,4.5PTS) BBC Lipa Games
NOV 30 FINALS (5PTS) NFGB Pasay Cockpit

Bicol
OCT 23 ELIMS BIGBA Iriga Minidome, Iriga City
OCT 30 ELIMS BIGBA Caceres Naga City
NOV 13 SEMIS BIGBA Oas Albay
NOV 26 FINALS (4,4.5PTS) BBC Lipa Games
NOV 30 FINALS (5PTS) NFGB Pasay Cockpit

Palawan
NOV 6 ELIMS GPGBI Royal Cockpit Aborlan
NOV 13 ELIMS GPGBI Royal Cockpit Aborlan
NOV 20 SEMIS GPGBI Royal Cockpit Aborlan
NOV 30 FINALS (5PTS) NFGB Pasay Cockpit

Cebu/ Negros Oriental
NOV 6 ELIMS CVBA New Talisay Cockpit, Cebu
NOV 12 ELIMS CVBA New Talisay Cockpit, Cebu
NOV 18 SEMIS CVBA New Talisay Cockpit, Cebu
NOV 20 SEMIS CVBA New Talisay Cockpit, Cebu
NOV 23 FINALS (4,4.5PTS) CVBA New Talisay Cockpit, Cebu
DEC 2 FINALS (5PTS) NFGB Araneta Coliseum

Samar/ Leyte
NOV 6 ELIMS EVGBA Nadongholan Cockpit, Ormoc City
NOV 20 SEMIS CVBA New Talisay Cockpit, Cebu
NOV 23 FINALS (4,4.5PTS) CVBA New Talisay Cockpit, Cebu
DEC 2 FINALS (5PTS) NFGB Araneta Coliseum

Bohol
NOV 4 ELIMS GBAB Limcua & Juanay Mem. Cockpit
NOV 11 SEMIS GBAB Limcua & Juanay Mem. Cockpit
NOV 23 FINALS (4,4.5PTS) CVBA New Talisay Cockpit, Cebu
DEC 2 FINALS (5PTS) NFGB Araneta Coliseum

Negros Occidental
NOV 4 ELIMS NGBA New Negros Coliseum
NOV 5 ELIMS GFBAN New Negros Coliseum
NOV 6 ELIMS GFBAN/NGBA New Negros Coliseum
NOV 8 SEMIS GFBAN/NGBA New Negros Coliseum
NOV 20 FINALS (4,4.5pts) PAGBA Iloilo Coliseum
DEC 2 FINALS (5PTS) NFGB Araneta Coliseum

Iloilo
NOV 5 ELIMS PAGBA Iloilo Coliseum
NOV 6 ELIMS PAGBA Iloilo Coliseum
NOV 7 ELIMS PAGBA Iloilo Coliseum
NOV 13 SEMIS PAGBA Iloilo Coliseum
NOV 14 SEMIS PAGBA Iloilo Coliseum
NOV 20 FINALS (4,4.5pts) PAGBA Iloilo Coliseum
DEC 2 FINALS (5PTS) NFGB Araneta Coliseum
To be continued…
=================================================
CARREO by Rolando S. Luzong
Peoples Tonight (August 21, 2010)

                   2010 BAKBAKAN NATIONAL 10-STAG DERBY
                                    (Second of Two Parts)



The National Federation of Gamefowl Breeders have released its official format, prize distribution and schedule for the 2010 Bakbakan National 10-Stag Derby with a whopping P35,000,000.00 as guaranteed prize, distributed as follows : Champion – P 20,000,000; Runner Up – P 500,000; Any 9 Points – P1,500,000; Any 8 Points – P 2,500,000; Any 7 Points – P 4,000,000; Straight 6 in Semis – P 2,000,000; Straight 3 in Elims – P 4,000,000; Handler’s Prize – P 350,000 and Gaffer’s Prize – P 150,000.  The champion/s will not have share in any 7, 8, 9 pts prize pot.

Entry Fee is P 15,000. Minimum bet is P 5,500 in the eliminations, semis and regional finals, while in the national finals, it’s P11,000. In excess of the guaranteed prize, less 10 % plazada, the difference will be distributed as follows: 50 % member association, 25 % charity, 25 % NFGB


The NFGB Unified Derby Rule applies with the NFGB computerized & centralized matching, presented by its membership of 31 Breeders Associations. The event is exclusively for BAKBAKAN 2010 Banded only wherein the format is 3 stag elimination ( 2 pts to qualify), 3 stag semis and  4 stag finals.

Weight limits are from 1.7 kg to 2.2 kgs. Submission of weight is a day before the scheduled derby; 2-7pm only

For further information contact your associations’ president or the NFGB Secretariat – 0920 9823237 ; (02) 709-1851

The rest of the 2010 Bakbakan 2010 schedules by region or province are as follows



Davao & Northern Mindanao
OCT 29 ELIMS NMGBA Octagon Coliseum
NOV 11 ELIMS MIGBA Gallera de Matina, Davao
NOV 13 ELIMS MIGBA Gallera de Matina, Davao
NOV 18 SEMIS MIGBA Gallera de Matina, Davao
NOV 20 FINALS (4,4.5PTS) MIGBA Gallera De Matina
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit

Socsksargen
OCT 30 ELIMS SGBA Apopong Gallera, Gensan City
NOV 13 SEMIS SGBA New Alkor Gallera, Koronadal
NOV 20 FINALS (4,4.5PTS) MIGBA Gallera De Matina
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit
Zamboanga del Norte
OCT 18 ELIMS ZNGBA Gallera De Dapitan
NOV 13 SEMIS ZNGBA Gallera De Dapitan
NOV 23 FINALS (4,4.5pts) CVBA New Talisay Cockpit
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit

Zamboanga City
OCT 30 ELIMS ZGBA Zamboanga Square Garden
NOV 13 ELIMS ZGBA Zamboanga Square Garden
NOV 18 ELIMS ZGBA Alixandra Sports Center
NOV 20 SEMIS ZGBA Alixandra Sports Center
NOV 23 FINALS (4,4.5PTS) CVBA New Talisay Cockpit, Cebu
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit

Cagayan Valley
NOV 6 ELIMS CVGBA Vargas Sports Coliseum,
NOV 13 ELIMS CVGBA Vargas Sports Coliseum,
NOV 20 SEMIS CVGBA Vargas Sports Coliseum
NOV 27 FINALS (4,4.5PTS) CVGBA Vargas Sports Coliseum
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit
Nueva Vizcaya & Ifugao
NOV 7 ELIMS VIGBA Bayombong Sports Complex, NV
NOV 12 ELIMS VIGBA Jaycee Clay Sports Complex,

Cauayan Isabela
NOV 19 SEMIS VIGBA Santiago City Cockpit Arena,

Isabela
NOV 27 FINALS (4,4.5PTS) CVGBA Vargas Sports Coliseum
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit

Ilocos & Abra
OCT 15 ELIMS UNIGBA Candon City Cockpit Arena
OCT 22 ELIMS UNIGBA San Nicolas Cockpit Arena
OCT 29 ELIMS UNIGBA Laoag City Sports Center,Laoag
NOV 5 SEMIS UNIGBA Batac City Cockpit Arena,Batac
NOV 27 FINALS (4,4.5PTS) CVGBA Vargas Sports Coliseum
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit

La Union/ Baguio/ Benguet
NOV 7 ELIMS LUGBA / UBBBA A.Tabora Sports Club
NOV 20 SEMIS LUGBA / UBBBA A.Tabora Sports Club
DEC 3 FINALS (5PTS) NFGB Pasay Cockpit

Pangasinan/ Tarlac
OCT 30 ELIMS GBAP Dagupan Sports Center
NOV 5 ELIMS TAGBA/GBAT New Tarlac Coliseum
NOV 13 SEMIS GBAP Dagupan Sports Complex
NOV 26 FINALS (5PTS) NFGB Pasay Cockpit

Pampanga
NOV 5 ELIMS KGBA Bacolor Cockpit
NOV 12 ELIMS KGBA Bacolor Cockpit
NOV 19 SEMIS KGBA,ZABONG,BATAAN Bacolor Cockpit
NOV 26 FINALS (5PTS) NFGB Pasay Cockpit

Zambales/ Bataan
NOV 11 ELIMS ZABONG,BATAAN SBMA Gym, Olongapo City
NOV 19 SEMIS KGBA,ZABONG,BATAAN Bacolor Cockpit
NOV 26 FINALS (5PTS) NFGB Pasay Cockpit

Bulacan
OCT 24 ELIMS BGBA San Roque Cockpit
NOV 4 ELIMS BGBA Marilao Coliseum,Bulacan
NOV 12 ELIMS BGBA Del Monte Cockpit Arena
NOV 17 SEMIS BGBA Kalookan Cockpit Arena
NOV 25 FINALS (4,4.5PTS) NFGB Araneta Coliseum
NOV 26 FINALS (5PTS) NFGB Pasay Cockpit

Rizal
NOV 4 ELIMS RGBA Antipolo Cockpit
NOV 11 ELIMS RGBA Texas Cockpit, Antipolo
NOV 18 SEMIS RGBA Roligon
NOV 25 FINALS (4,4.5PTS) NFGB Araneta Coliseum
NOV 26 FINALS (5PTS) NFGB Pasay Cockpit

Cavite/ San Pedro
OCT 12 ELIMS UCBA Daang Hari Coliseum
OCT 19 ELIMS MMGBA San Pedro Coliseum
OCT 26 ELIMS UCBA Daang Hari Coliseum
NOV 9 SEMIS UCBA,MMGBA Daang Hari Coliseum
NOV 26 FINALS (4,4.5PTS) BBC Lipa Games
NOV 30 FINALS (5PTS) NFGB Pasay Cockpit

Laguna
OCT 30 ELIMS LAGBA Fantastic Coliseum
NOV 6 ELIMS LAGBA Lucky Sports Complex
NOV 13 SEMIS LAGBA Lucky Sports Complex
NOV 26 FINALS (4,4.5PTS) BBC Lipa Games
NOV 30 FINALS (5PTS) NFGB Pasay Cockpit

Batangas
OCT 22 ELIMS BBC Lipa Games
OCT 29 ELIMS BBC Lipa Games
NOV 5 ELIMS BBC Lipa Games
NOV 12 ELIMS BBC Lipa Games
NOV 19 SEMIS BBC Lipa Games
NOV 26 FINALS (4,4.5PTS) BBC Lipa Games
NOV 30 FINALS (5PTS) NFGB Pasay Cockpit

NFGB – Metro Manila
OCT 26 NATIONAL ELIMS Pasay Cockpit
OCT 29 NATIONAL ELIMS Pasay Cockpit
NOV 3 NATIONAL ELIMS Makati Coliseum
NOV 5 NATIONAL ELIMS Pasay Cockpit
NOV 9 NATIONAL ELIMS Pasay Cockpit
NOV 12 SEMIS – Oct 26,29,Nov 3 Pasay Cockpit
NOV 13 NATIONAL ELIMS Roligon
NOV 15 SEMIS – Nov 5,9,13 Araneta Coliseum
NOV 16 NATIONAL ELIMS Pasay Cockpit
NOV 19 NATIONAL ELIMS Pasay Cockpit
NOV 23 SEMIS – Nov 16,19 Pasay Cockpit
NOV 25 FINALS (4, 4.5 & 5PTS) Nov 12,15,23 Araneta Coliseum
NOV 26 FINALS (5PTS) Central Luzon Pasay Cockpit
NOV 30 FINALS (5PTS) South Luzon Pasay Cockpit
DEC 2 FINALS (5PTS) Visayas Araneta Coliseum
DEC 3 FINALS (5PTS) Mindanao & North Luzon Pasay Cockpit

DEC 4 GRAND FINALS (5.5 & 6 PTS)  Araneta Coliseum


The Suburbs 

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The Girl with the Dragon Tattoo 

Monday, August 23, 2010

ANIMAL RIGHTS WACKOS - FIGHT THEM NOW

HOW CAN WE BELIEVE THESE PEOPLE WHEN ALL THEY DO IS STRIP THEMSELVES IN PUBLIC. THEY FIGHT FOR THE RIGHTS OF ANIMALS, WHILE THEY VIOLATE THE DIGNITY OF MAN


Spanish protesters go naked to rally against bullfights

 

As the Spanish city of Bilbao prepares for bullfighting season, animal rights activists stripped naked in protest outside the city's iconic Guggenheim museum.

 
Some hundred anti-bullfighting campaigners lay naked outside the Guggenheim museum on Saturday, August 21, to rally against the beginning of Bilbao's annual bullfighting festival.

Activists from several Spanish animal rights groups lay down arranged in the shape of a bull with their bodies painted black or red to represent the animal bleeding.

The protest, outside the Basque city's Guggenheim museum took place three weeks after the regional parliament in Catalonia took the historic decision of abolishing bullfighting from 2012.

Encouraged by Catalonia

One of the groups that participated, the Equanimal Foundation, said that the Catalan vote had encouraged it to "increase efforts to spread the abolishment across the whole country," including the Basque region. "A society with ethical concerns cannot allow the existence of deeply immoral spectacles like bullfighting," it said.

The Catalan move has been dismissed by some as a bid to distance the region, which has a popular separatist movement, from the rest of Spain. The Basque region also has a strong separatist movement, but arguably a stronger bullfighting tradition.

A poll in El Pais this month showed that 60 percent of Spaniards did not like bullfighting, although 57 percent opposed it being banned in Catalonia.

Author: Richard Connor (Reuters/AFP)
Editor: Toma Tasovac



Saturday, August 21, 2010

“P.4M Istagan Na” 4-Stag Derby Looms as Another Roligon Blockbuster

“P.4M Istagan Na” 4-Stag Derby Looms as
Another Roligon Blockbuster

Riding high on the enormous success of its “2010 Hatawan sa Tag-ulan 5-Cock Derby”, Roligon Mega Cockpit braces for another blockbuster in the making – the much-awaited “Istagan Na 4-Stag Derby”” set on Tuesday - August 31.

To date, some 43 entries have already confirmed their participation and have had their stags screened and banded by Official Screener Pol Garde.

Among the sure competitors areJuan Jordana, Edwin & Monching Monton, Engr. Parungao, Rey Briones, Engr. Bryant Vahlois, Rolly Montales, Rey Ninubla, Boyet dela Cruz, Orlando Dobles, Philip Sta. Maria, Bebo of Las Piñas, Romy Abello, Engr. Jay Lobo, Boy Uy, Dr. Raffy Diokno, Joseph Maragondon, Arman Eusebio, Carlos Tumpalan, Bong pagayunan, Arnold Mendoza, Gen de Ocampo, Square B Gamefram, Jomar Castillo, Erwin Diamante, Romano Pedroche, KOI Farm, Col. Tabigue and Boy Valenzuela among others.
Hosted by Shirly & Friends and assisted by Lando Luzong, the event is aimed to give the chance to the hundreds of Roligon clientele who wanted to test their unbanded stags. “Istagan Na” 4-Stag Derby stakes a guaranteed cash prize of P400,000 for a low entry fee of only P8,800 and a minimum bet requirement of P4,400. 
To qualify, a rooster must have uncut/untampered spurs not more than 3/4 of an inch and must have the general appearance of a stag. Screenings will be done at Roligon Mega Cockpit from 5:00 a.m. to 5:00 p.m. every Saturday and Sunday from July 17 – August 29, 2010 and also on August 30 from 5:00 a.m. to 8:00 p.m.
Spurs of accepted stags must be left uncut and untampered even after screening and legbanding.
Stags already banded by breeders’ associations may also be accepted provided that their spurs had not been cut and after re-screening and legabanding by Roligon.
Meanwhile, reservation of slots for the 2010 Stagfest 5-Stag Derby continue to pour in with more than 100 entries registered as of press time. The 4-day event set on September 9, 11, 14 & 16  stakes a guaranteed cash prize of 1.5 million pesos for a low entry fee of P9,900. Minimum bet is P4,400.

For inquiries and reservation of cockhouses, text or call : 851-2275; 853-1638; Lando Luzong–09173504333; Nestor P.–09108966458; Willy V.– 09298465360; Shirly – 09209509090; Tiling – 09284965005; Mario Tari – 09084320829.



Sunday, August 15, 2010

San Miguel Said to Be Close to $1 Billion Sale of Hot-Dog Unit


San Miguel Said to Be Close to $1 Billion Sale of Hot-Dog Unit

Ramon Ang, president and vice chairman of San Miguel Corp
Ramon Ang, president of San Miguel Corp. Photographer: Nana Buxani/Bloomberg
San Miguel Corp., the Philippines’ biggest food and drinks maker, is close to selling its hot-dog unit for more than $1 billion to the Campos family and a partner, two people with knowledge of the matter said.
San Miguel is in advanced talks with the Campos family and closely held tuna canner Century Pacific Group on terms of a joint offer for San Miguel Pure Foods Co., said the people, who asked not to be identified because the details aren’t final.
“Talks are still ongoing,” San Miguel President Ramon Ang said in a mobile-phone text message late yesterday, declining to comment further.
Acquiring Pure Foods will give the buyers about 44 percent of the Philippine poultry market and 63 percent of the nation’s hot dog sales. Pure Foods, purchased by Manila-based San Miguel nine years ago, has forecast profit to reach a record for the second year in 2010.
Carlyle Group was among the bidders for Pure Foods and withdrew last month over concerns about price, two people familiar with the matter said. The Philippines’ Gokongwei and Aboitiz families had also made offers, Ang said at the time.
The Campos family owns closely held United Laboratories Inc., the largest Philippine drugmaker, and condiment-producer Nutri Asia Group. A faction of the family bought out San Miguel in Del Monte Pacific Ltd. and also owns own closely held ketchup maker Southeast Asia Food Inc.
Tuna Exporter
Calls to Century Pacific’s corporate office in Ortigas Center, Pasig City and to Campos’ controlled United Laboratories in Mandaluyong City in Manila were unanswered.
Century Pacific says on its website that it’s the Philippines’ biggest exporter of canned and pouched tuna, selling to the U.S., Canada and Europe.
San Miguel Class B shares, which overseas investors can own, rose 2.8 percent to 69.90 pesos at the noon close of trading in Manila today. Its A shares, which only Filipinos can own, declined 0.6 percent to 67.50 pesos.
San Miguel owns 99.92 percent of Pure Foods. The food and beverage maker, whose San Miguel Brewery controls more than 90 percent of the Philippine beer market, earlier this year valued the poultry and hot-dog unit at $1.8 billion.
The sale arms San Miguel’s Ang with more funds as he seeks to accelerate expansion into industries including railways, energy, telecommunications and mining that he said have areturn on equity that’s triple that of its “traditional” food and beverage businesses.
‘Name Recall’
San Miguel acquired Pure Foods in 2001 when it paid Ayala Corp. $138 million for 94 percent of the company. Pure Foods then raised San Miguel’s share in the processed-meat market to at least two-thirds and its share of the feeds business to at least a third. Pure Foods also has operations in Indonesia.
“Pure Foods has name recall and well-established products in the local market,” said Jonathan Ravelas, chief strategist at Banco de Oro Unibank Inc. in Manila. “Anyone who buys it expands market share. San Miguel at this point wants to refocus and is capitalizing on its old franchises to fund the venture into infrastructure that offers huge growth prospects in a country that’s lacking these facilities.”
San Miguel’s expansion helped boosted earnings in the first half when operating income rose 40 percent to 12.1 billion pesos. Operating profit at the food division more than doubled to 2.77 billion pesos.
Pure Foods Earnings
San Miguel Brewery, which is 48 percent owned by Japan’s largest brewer Kirin Holdings Co., said net income grew 14 percent to 5.56 billion pesos.
Pure Foods’ profit will probably rise 10 percent to 15 percent this year and sales may grow about 10 percent to 83 billion pesos, President Francisco Alejo said on May 14. The company, which has a Philippine venture with Hormel Foods Corp., had record earnings of 2.6 billion pesos in 2009 on 75.04 billion pesos sales. It posted 77.19 million pesos net income in 2008 on 71.08 billion pesos of sales.
First-quarter profit at Pure Foods, which also makes ham, coffee, margarine and animal feed, rose to 872 million pesos from 143 million pesos. Sales rose 2 percent to 18.2 billion pesos.
To contact the reporters on this story: Cathy Chan in Hong Kong at kchan14@bloomberg.net;Ian Sayson in Manila at isayson@bloomberg.net

SABONG IS HERE TO STAY

SABONG IS HERE TO STAY
COCKFIGHTING FOREVER