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
2
is going to Manila and selling off his effects.

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 tart anilla 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 tart anilla driven by a single horse.

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?

Kinney, Thomas A. The Carriage Trade: Mak ing 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, K arl and E ngles 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)

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-

Valdez, Elita B. Vigan City: It's Historical Development. (Vigan: Divine Word College, 2006).
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
9

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 S wans on, Carrie. Horse Manure Management.(Virginia: Virginia Polytechnic
Institute and State University, 2011). 1

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 Pennsylvania 13 and Melbourne 14, 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

2012

14

Horse and Buggy Driver's Manual. Pennsylvania: Pennsylvania Department of Transportation,

City of Melbourne. Course of Practice, Operation of Hors e-drawn Carriages within the Cit y of
Melbourne. Melbourne, 2011
15
Jamin, Percy Ruita. A Study of the Tartanilla Industry of Cebu Cit y. (Cebu: University of San
Carlos, 1974) 35, 73-75
16
Municipal Board of the City of Cebu .Ordinanc e 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

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 Nio when Miguel
17

Municipal Board of the City of Cebu. Ordinanc e 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. Ordinanc e 67. An Ordinance to Amend Section One of
Ordinanc e 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. Ordinanc e 328. An Ordinance Limiting the Registration of
Tartanillas Operating within the Limits of the City of Cebu to Two Thous and Five Hundred Rigs Only and
for Other Purposes. January 16, 1961
20
Municipal Board of the City of Cebu. Ordinanc e 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 E xisting 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

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 Nio. 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 Nio 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

Nia G. Police informant shot dead in Duljo-Fatima. Cebu: The Freeman, October 23, 2010
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
27

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 Herit age 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 S eries 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 Ocaa. 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 "Cit y of Culture." (Cebu: Cebu Daily News, 2011)

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 Nio. 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:
Key Informants:
Miguel Cabatino (73) - Former baranggay
captain of Duljo Fatima and manages a
Tartanilla business for 65 years.
Rosalinda Cabatino (67) - wife of Miguel
Cabatino
Emelia Navidad (49) - Wife of a kutsero and a
kutsera for 5 years
"Michael" (22) - K utsero for 10 years since he
was 12 years old
Patricio Villacorte (64) - Native of S an Nicolas
and one of the organizers of the
Tartanilla Festival
Literature:
Association of Barangay Councils. 2002-2004
Barangay Profiles. Cebu City: 2004
City of Melbourne. Course of Practice, Operation
of Hors e-drawn Carriages wit hin the City
of Melbourne. Melbourne, 2011
Dauncy, Campbell. An Englishwoman in the
Philippines .London: John Murray,1906
Jamin, Percy Ruita. A Study of the Tartanilla
Industry of Cebu Cit y. Cebu: University
of San Carlos, 1974
Kinney, Thomas A. The Carriage Trade: Mak ing
Hors e-Drawn Vehicles in America.
Baltimore and London: The Johns
Hopkins University Press, 2004
Lavilles, Gervasio L. History Cebu's 4 Cities &
49
Municipalities
wit h
Trimmed
Accounts of
Christianization of the
Philippines. Cebu: Mely Press, 1965
Martinez -Onozawa, Ma. Lourdes. Heritage
Cons ervation and Local Planning, The
Case of San Nicolas
District
Cebu
City, Cebu Province. Quezon City:
University of the Philippines Diliman,
2002
Marx, Karl and Engles Friedrich, (1964) The
Communist Manifesto. Intro. Randall,
Francis B. New York : Pocket Books
Moriss, Eric. From Horse Power to Horsepower.
Los Angeles: University of California,
2007
Ross, Diane. Trip to Illocos Sur & Central
Cordillera, San Juan, Vigan, Sagada,

Banaue & Baguio. Manila: BWA

Magazine, 2014
Savellon,
Romola
O. Cultural Heritage
Monograph S eries on Loc al Arts Volume
I, The Old Masters of
Cebu
Cebu
City: Cebu Normal University Museum,
2003
_______________.
Cult ural
Heritage
Monograph Series on Local History
Volume I, Mateo Luga: The
Tribal
Filipino as Revolutionary. Cebu City:
Cebu Normal University Museum, 2003
Skelding, Bob. Guide to Modern Wagon Travel,
A Complet e Guide on How to Live and
Travel by Horse and Wagon in a
Modern
World.
Colorado:
agonteamster Publishing, 2011
Smith, Crystal and S wanson, Carrie. Horse
Manure Management. Virginia: Virginia
Polytechnic Institute
and
State
University, 2011
Sun Star Cebu. Cebu Yearbook 2008. Cebu:
Sunstar Publications, 2008
Urgello-Miller, Lucy. Glimpses of Old Cebu.
Cebu: The University of San Carlos
Press, 2010
Valdez, Elita B. Vigan City: It
s
Historical
Development. Vigan: Divine Word
College, 2006
.Gabii sa Kabilin Rise of the Queen
Brochure.
Cebu:
Ramon
Aboitiz
Foundation Inc., 2014
.Horse
and
B uggy
Driver's
Manual.
Pennsylvania: Pennsylvania Department
of Transportation, 2012
.1584 May 1984 Quadricentennial Jubilee
Celebration San Nicolas de Tolentino
Parish Arc hdioces e of Cebu. Cebu:
1984
Cebu City Ordinances
Ordinanc e 2. An Ordinanc e Providing for Tariff
or Schedule of Rat es for Tartanillas
rated for Public Use. July 12, 1945
Ordinanc e 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

10
Ordinanc e 67. An Ordinance to Amend
Section One of Ordinance Numbered
Two Entitled "An Ordinance Providing f
or Tariff or Schedule of Rates for
Tartanillas Operated for Public Use".
April 9, 1948
Ordinanc e 241. An Ordinance Providing for the
Elimination of Manures from the City
Streets and for Other Purposes. March
6, 1958
Ordinanc e 328. An Ordinance Limiting the
Registration of Tart anillas Operating
within the Limits of the City of Cebu to
Two Thousand Five Hundred Rigs Only
and for Other Purposes. January 16,
1961
Ordinanc e 1381. An Ordinance Updating and
Cons olidating the Existing Ordinances
Pertaining to the Registration Flow of
Traffic and Lic ensing of Rigs Drivers
and Providing Penalties theref ore.
November 19, 1990
Media Sources
Baquero, Elias O. and Felicitas, Princess Dawn.
Cebu BRT Gets a Green Light. Cebu:
Sunstar News, Marc h 31, 2014

Codilla,Marian Z. Cebu Hailed Asean "Cit y of

Culture." Cebu: Cebu Daily News, 2011
.Malaybalay Riders Dominate Gov Cup
Hors e Show. Philstar News, Marc h 30,
2013
Sumacot, Nia G. Police informant shot dead in
Duljo- Fatima. Cebu: The Freeman, O
ctober 23, 2010
Musical Pieces
Cuenco, Ernani. Kalesa. Lyrics by Levi Celerio.
Umapas, Edwin. Kaming mga Paradista. Lyrics
by Gene Ocaa. Cebu Popular Music
estival 1986 3rd Place
Villanueva,
Rodolfo.
K utsero.
Cebuano
adaptation of Kalesa
Other Source s
Ango, Junald Dawa. From Highways to Alleys:
Tartanillas Survive despit e Cebu City's
Restrictions.
October
27,
2011.
Retrieved
from
the
Internet.
http://philippinehistory.ph/?p=1585. on
October 15, 2014
Marker of the tartanilla in Plaza Independencia,
M. Cuenc o A venue, Cebu City,