An Ethnographic Research in a Wooden

Mortar and Pestle Factory

Nowadays, even in the different parts of the country, poverty is obviously one of
the serious problems that are generally uneasy to combat with. But as this poverty
arises, Filipinos are truly being more industrious and wise enough to fulfil their everyday
needs. Be it in work or in business, or in whatever way they find a living, they have their
own strategic ways on how to obtain money, given that money is the most fundamental
medium for exchange. Undeniably, there are many people doing things under the norms
or so to speak, illegal things, just to survive this poverty. However, as I have personally
observed, there are still some who goes another way around. The focus of this
ethnographic research is the strategic ways that were used by people, particularly the
workers in a wooden mortar and pestle factory, to overcome the more and more arising
poverty this society brings.
In this ethnography, I chose to go to Sibul Spring, in San Miguel, Bulacan where
there is a manufacturer of mortar and pestle. I went there last November 29, 2014 not
only to know the actual process of making this archaeological object, mortar and pestle,
but also to observe their behaviour, attitude, and culture. Upon arriving at that site, I,
together with my parents and my classmate Lalaine saw the owner, Toto and his cousin
Alfredo already working. They did not give us their whole name. Toto, 37 years old, has
been owning this business for five years already. According to him, he was just a retailer
before but when he had earned enough money to raise a capital, he managed to build
his own. Meanwhile, Alfredo, 28 years old, has been his companion in working there
every day. Their working place is located just beside Totos house. Their working place
was just small and a thick compilation of outer coverings of wood covers the floor. There
are noticeably two big machines: the palasan and the other one is what Toto called
butasan or torno. Beside the palasan were the different sizes of lukob. These lukob
have lengths almost similar with a large knife or itak. It is made from black metal and
has a wood handle. Meanwhile, beside the torno were two types of talim, as what Toto

had called them. The other tools used were also found there chainsaw, saw, sand
paper, shovel, itak, and a modified log (see appendix A).
After having a conversation with Toto, Alfredo started the work. He got a piece
from a pile of J. Melina logs. Using a chainsaw, he cut the log into three parts, each of 8
inches in length. I noticed that he did not use any measuring device to measure the
supposed length of each cut. I compared the pieces of log that he just cut with those
which he already cut even before we arrive there and surprisingly, the logs all measured
the same! Well, he said that it is just because he is doing that for a long time and he
began to learn how to estimate the measurement of each log. By the way, according to
Toto, he bought these J. Melina logs from Kalawakan, Bulacan for twenty pesos each.
These are also the best logs to use since it does not get black even if it gets wet, unlike
other logs that eventually gets darker and darker if exposed with water.
The next thing he did was to refine the cross section of the log and make it circleshaped by using itak. This is done to lessen the electricity consumption given that the
palasan is run by electricity. Each log is then horizontally placed in the palasan one at a
time in such a way that the elongated and curved part of the log faces the worker. The
palasan is a machine that makes the log spin very fast. While the log is spinning, it is
further refined and shaped with the use of the different sizes and edges of the lukob.
The first step in refining the log while it is spinning in the palasan machine is the
whitening and smoothening of its surface. This is done by letting the lukob touch the log
from one edge to another repeatedly until it becomes smooth and white enough. While
doing this process, the outer coverings of the log is exfoliated. These are called kusot or
sawdust. To know whether the smoothness of the log is enough or not, a long metal that
was attached to the left side of the machine was held and brought down. Upon doing
this, the machine temporarily stops and the log being whitened also stops spinning. The
smoothness of the log is felt with hand and if it is still not enough, the long metal on the
left side of the machine will be brought up again so that the machine will run and the
refinement process will be done again. Actually, this metal was just his modification in
his palasan machine. He got this idea from the dynamo that is found in the tractor or
more known as kuliglig. He also said that it was a great help for him because it

consumes a smaller portion of electricity compared to his previous machine that

requires a frequent plugging in and unplugging from an outlet.
The second step that is done while the log is spinning is the putting of a line mark
in the middle of the log by using a different kind of lukob. The lukob used here is the one
with a pointed and sharp edge. The lukob again touches the log to put a mark since an
8-inch log creates two mortars. Yet, it is important to take note that while in the palasan,
the log is not yet cut into two pieces.
The third step is the designing, curving and further shaping of the marked logs.
Again, a different kind of lukob is used. The one with a concave edge was used to put a
curve and shape to the log. Varying intensity of forces must be applied depending on
the desired shape. The stronger the force applied, the deeper it penetrates the log and
more sawdust are exfoliated. Thus, the portion applied with a stronger force has a
smaller diameter.
On the other hand, the lukob used earlier, the one with a sharp and pointed edge,
was used again to put a line design into each side of the log, that is, above each deep
curve in each mortar. This ends the process in the palasan machine. However, the
process of making the whole mortar doesnt end here. The product of palasan, which
was the two mortars still attached to each other side by side, is then placed into another
log that has a space specially made for the product of palasan to fit (see appendix B).
This holds the product. Using a chainsaw, the mortars that are attached to each other
were then separated. When these steps were all done, the process in another big
machine called butasan or torno can be done as well. Toto got a piece of newly cut pair
of mortar and he started to make a hole in it. The first step that he did was to attach the
mortar into the machine. This time, the cross section of the mortar was facing him. After
letting the machine run, the mortar turned very quickly in the clockwise direction. While
the mortar is spinning, he used the first kind of talim to put a hole in it. He let the sharp
and pointed edge of this kind of talim to touch the cross section of the mortar. Slowly, he
put a force and as a result, a hole is consequently made on it. It is somehow similar to
the lukob that was used in incising a line on it before. The only difference is that the
talim is far bigger and heavier. After using the first kind of talim, the second one, which

has a one sided sharp edge, was used to refine the inner walls of the mortar. This step
is done while the mortar is still spinning. According to Toto, it is crucial for someone to
knowingly estimate the force to be applied so that the mortar will not escape the
machine. This is related to what happened to him when he was still a newbie in doing
this technique. He put on a very strong force on it and the mortar escaped and it hit his
face. Well, actually, Toto is the only one who knows of this technique with great
familiarization. When I asked why Alfredo doesnt want to do that technique although he
knows a little about it, he answered that it is a dangerous activity to do especially when
one is not very particular in doing it. Another reason is that he doesnt want to be injured
just like Toto. He said that he wouldnt have enough money to pay the hospital bills if
that will ever happen.
Then, the last tool that he used was the sand paper. Similarly, he let it touch the
upper portion of the outside walls of mortar while still spinning in the torno machine. But
take note, this sand paper technique was just used for just a little bit of time. After it, the
machine is stopped but the whole process doesnt stop there. After taking out the mortar
from the machine, it is dried for at least one day before using big-grained sandpaper to
refine and smooth the inner wooden walls of the mortar. This last step is done manually.
After finishing the mortar, the pestle is then made. Alfredo got a piece of log
which is already cut and already has a small diameter of about 2 inches. He put it on
the palasan in just the same way when he put the mortar on it before. He let the
machine run and used a lukob with concave edge to exfoliate the outer covering of the
log. Unlike in smoothing the mortar where the lukob is used from an edge to another,
the left part of the pestle was smoothened first, and then the right. I noticed that he put a
greater force on the left side than on the right, creating a smaller diameter on the left
hand side of the horizontal pestle. Using the sharp pointed lukob, he put a line mark on
the both sides of the pestle approximately a half centimeter away from the very edge of
the pestle. After this, it can be removed from the palasan and with the use of the saw,
the approximately half centimeter edges of the pestle which has a line mark is cut. The
process of making the mortar and pestle ends here.

From the finished products that were displayed in their workplace, I noticed that
there are different sizes of mortars and pestles. Toto told me that he does not have a
definitive and standard size of the mortars he makes because he maximizes the whole
log that is available. When I asked him about the price of each, he told me that he sells
each pair of mortar and pestle to the retailers for only twenty five pesos no matter how
small or how big it is. He also said that the retailers usually sell that for sixty five pesos
each in Manila. I was shocked because the retailers profit is just too big. I asked him
why he would not sell his products in Manila, particularly in Divisoria in which he can
earn a lot of money. He said that it will take only a lot of time. He also said that in
Divisoria, there is a vogue called tarya. In this trend, the cart retailers have an
association which is connected to the policemen. These cart retailers pay one thousand
pesos weekly to their police connections. We know that in Divisoria, the cart retailers
are prohibited and if the chief comes around, they are caught. But the retailers who
practice tarya does not get caught because in the first place, the policemen secretly tells
them to temporarily close their carts when the chief is about to come. Because Toto
doesnt want to get involved in this activity, he chose not to do this even though he has
a high opportunity for making more money. He told us that he is contented with the
money he earns in just the making of the mortars and pestles as it is enough for his
family and for the bills he has to pay monthly, such as electrical and water consumption
bill.
However, there are some cases and times when he has no customers. According
to him, when the month of June and July comes, there is a low demand for his product
because during these back-to-school months, the people generally prioritize the things
to buy. When these situations come, he told us that if he is not notified for any orders
within two days, he starts worrying and he immediately goes to Manila to market and
endorse his services. In order to survive these circumstances, he said that he had
learned to be flexible in his work because there come times when stores do not really
look for mortars and pestles but for other woodwork products such as arnis and batuta.
He had also learned to maximize his resources. He sells the sawdust to a woman who
grows mushrooms for twenty pesos per sack. Sawdust is utilized to make mushroom
blocks where mushrooms grow. He also makes charcoals out of the rejected logs when

making mortars. Broken logs and those that have impurities in color and composition
are rejected. From here, he makes money and this is where he partly gets the salary
that he gives to Alfredo. Alfredo, on the other hand, already has three children and in
order for him to sustain the needs of his family, he also makes ways when there are no
demands for mortars and pestles. He told us that he works as an extra in the farm when
there is an available work.
From my stay in their working place, I have two general findings: the first one is
regarding the nature of the work and product itself and the second is regarding the
relevance of their work in their survival for everyday life. Regarding the nature of their
work, I observed the specialization, developed creativity, division of labor and unity. I
saw the specialization Alfredo has in readily cutting the logs into 3 parts of 8 inches
each without using any measuring device and the specialization Toto has in using the
torno. I saw the developed creativity in Toto because he had learned to modify the tools
that he uses in their workplace for the purpose of conservation of resources and safety
in their work. The division of labor is clearly seen within them as well as their unity to
finish their work which generally comprises of one hundred pieces of mortars and
pestles per day. More importantly, all of us, including my parents and Lalaine were
astounded as we have observed that the process of making wooden mortar and pestle
is differently done compared to the ancient times. Before, wooden mortars and pestles
were made manually with bare hands, with the only help of chisel but now, the process
is already aided with machines. Surely, the mortar and pestle itself is still present and
utilized nowadays but the native skill in chiselling mortars and pestles is almost already
gone. From here, I can firmly say that the development of technology affects the
intangible heritage of our culture.
Meanwhile, the second finding that I have is regarding the relevance of their work
to their everyday lives. I observed the different strategic ways of people in that
workplace to survive poverty.

The first one is the maximization of resources. The

sawdust and the rejected logs were utilized and sold and thus, there is nothing wasted
in his resources. Another one is the ability to be flexible in work. The ability of Toto to
produce different woodworks and the ability of Alfredo to be an extra helper in the farm

only showed that they are ready to be flexible just to cope up with unexpected life
situations. The last one is the planning ahead of the things to do in the future. Toto told
us that he has a total of two thousand J. Melina trees planted in his land. Actually, each
may cost up to two thousand pesos and if he is going to sell it, he will earn a lot more
immediately. I asked him why he chose not to sell those trees if he can make more
money with that. His answer was, Savings ko para sa anak ko yun eh. Ayokong
maghirap siya. Siyempre may balak din akong patapusin siya ng pag-aaral. This
attitude of him may have been driven by his past experiences because he said that he
was not able to finish his studies and he was only 17 years old when he started to
accompany his father in the mortar and pestle work. That was a great example of a
strategy of planning ahead for the future to cope up with poverty.
Mostly, the reason why Filipinos who do such things as in under the norms is that
they are just doing it because they really need to make money for survival, or maybe,
the urge to earn more immediately. But what I found in this ethnographic research
suggests that people nowadays can still manage not to engage in tempting and
oftentimes risky ways to earn money. We see, while having opportunities to acquire
more money than usual, Toto, who is just like them, have used his own strategic ways
as a mode of survival. There are far more ways that people can do, just like what I have
observed in this factory of mortars and pestles. If further observations in different
factories will be done just like what I did in Sibul Spring San Miguel Bulacan, a greater
understanding of the survival strategies of people in a certain society will be
established.