Puto​ ​Calasiao:​ ​The​ ​“Indian”​ ​Connection​ ​and​ ​the​ ​Local​ ​Experiences

Joshua​ ​V.​ ​Balaoing,​ ​John​ ​Jester​ ​Zeus​ ​A.​ ​Castro,​ ​Joe​ ​Francis​ ​E.​ ​Lapeña,​ ​Kenneth​ ​Jeriel​ ​A
Sabino,​ ​and​ ​Kim​ ​Bryan​ ​G.​ ​Ticman

The​ ​Municipality​ ​of​ ​Calasiao​ ​is​ ​well​ ​known​ ​for​ ​its​ ​products​ ​which​ ​are​ ​usually​ ​marketed
in​​ ​pasalubong​ ​(gift​ ​or​ ​souvenir)​ ​centres.​ ​Much​ ​of​ ​these​ ​are​ ​edible​ ​and​ ​include,​ ​but​ ​are​ ​not​ ​limited
to,​ ​ ​puto​,​ ​a​ ​type​ ​of​ ​steamed​ ​rice​ ​cake;​ ​suman​,​ ​a​ ​rice​ ​cake​ ​made​ ​with​ ​coconut​ ​milk​ ​and​ ​commonly
wrapped​ ​in​ ​banana​ ​leaves;​ ​and​ ​bagoong​,​ ​or​ ​fermented​ ​fish​ ​paste​ ​or​ ​shrimp​ ​paste.​ ​Among​ ​these
popular​ ​products,​ ​Calasiao’s​ ​puto​ ​has​ ​come​ ​to​ ​bear​ ​the​ ​title​ ​of​ ​Calasiao’s​ ​flagship​ ​product​ ​hence
the​ ​term​ ​“Puto​ ​Calasiao”​ ​was​ ​coined.​ ​This​ ​study​ ​aims​ ​to​ ​show​ ​how​ ​Puto​ ​Calasiao​ ​came​ ​to​ ​be​ ​and
how​ ​it​ ​has​ ​impacted​ ​the​ ​culture​ ​of​ ​the​ ​locals​ ​along​ ​with​ ​the​ ​lives​ ​of​ ​a​ ​handful​ ​of​ ​key​ ​figures.​ ​But
in​ ​order​ ​to​ ​do​ ​so,​ ​the​ ​history​ ​of​ ​Calasiao​ ​and​ ​its​ ​people​ ​should​ ​first​ ​be​ ​taken​ ​into​ ​account.

The​ ​Municipality​ ​of​ ​Calasiao​ ​is​ ​“the​ ​second​ ​oldest​ ​town​ ​in​ ​the​ ​Province​ ​of​ ​Pangasinan.​ ​It
was​ ​founded​ ​by​ ​the​ ​Dominicans​ ​in​ ​1588,​ ​a​ ​year​ ​after​ ​the​ ​founding​ ​of​ ​Binalatongan​ ​(now​ ​San
Carlos​ ​City)”​ ​(Cortes,​ ​1974).​ ​Furthermore,​ ​a​ ​book​ ​of​ ​Cortes​ ​(1974;​ ​9)​ ​states​ ​that:
Calasiao was originally a small settlement near the town of Gabon.
Because the inhabitants on Gabon were hostile, the Dominican
missionaries staying in the area transferred to Calasiao. They convinced
the chiefs of the settlement of Nalsian, Dinalaoan, and Calasiao fused to
form the new town of Calasiao. Gabon, although it was a much bigger
settlement in the beginning, was relegated into being a barangay of
Calasiao.

Much​ ​of​ ​the​ ​town’s​ ​“white​ ​gold”​ ​is​ ​mainly​ ​produced​ ​in​ ​Dinalaoan​ ​which​ ​is​ ​now​ ​one​ ​of
the​ ​twenty-four​ ​barangays​ ​in​ ​Calasiao.

Apart​ ​from​ ​being​ ​well​ ​known​ ​for​ ​their​ ​puto​,​ ​Calasiao​ ​is​ ​known​ ​for​ ​being​ ​as​ ​an​ ​active
participant​ ​in​ ​two​ ​rebellions,​ ​namely​ ​the​ ​Malong​ ​Rebellion​ ​of​ ​1660​ ​and​ ​the​ ​Palaris​ ​Revolt​ ​of
1762.​ ​Cortes​ ​(1974;​ ​9)​ ​states​ ​in​ ​her​ ​book​ ​that:
Calasiao takes pride in being one of the first and one of the new towns in
Pangasinan that openly resisted the Spanish oppression during the those
times. Calasiao was one of the first towns that joined the Malong
Rebellion of 1660-1661. It joined the forces of Andres Malong of
Binalatongan in its desire for retribution against Spanish malpractices. In
another uprising against Spanish rule, led by Juan de la Cruz Palaris of
Binalatongan, Calasiao was again one of the ten rebel towns that
succeeded​ ​in​ ​driving​ ​the​ ​Spanish​ ​rulers​ ​and​ ​friars​ ​out​ ​of​ ​their​ ​boundaries.

Puto​ ​can​ ​be​ ​found​ ​in​ ​every​ ​region​ ​of​ ​the​ ​Philippines​ ​and​ ​has​ ​a​ ​lot​ ​of​ ​varieties​ ​from​ ​region
to​ ​region​ ​but​ ​no​ ​other​ ​town​ ​has​ ​had​ ​the​ ​impact​ ​that​ ​the​ ​puto​ ​industry​ ​had​ ​on​ ​Calasiao.​ ​When​ ​one
visits​ ​the​ ​town​ ​proper​ ​of​ ​Calasiao,​ ​it​ ​is​ ​perceived​ ​that​ ​puto​ ​has​ ​become​ ​a​ ​part​ ​of​ ​their​ ​identity​ ​to
which​ ​they​ ​even​ ​celebrate​ ​as​ ​a​ ​festival.
 As​ ​popular​ ​puto​ ​has​ ​become​ ​in​ ​the​ ​Philippines,​ ​it​ ​may​ ​not​ ​have,​ ​however,​ ​originated​ ​in
the​ ​country.​ ​Puto​ ​may​ ​have​ ​been​ ​derived​ ​from​ ​the​ ​popular​ ​South​ ​Indian​ ​dish​ ​“​puttu​”​ ​which
means​ ​“portioned”​ ​in​ ​Tamil​ ​language​ ​–​ ​the​ ​dominant​ ​language​ ​in​ ​Tamil​ ​Nadu,​ ​India.​ ​In​ ​an
article​ ​concerning​ ​puttu​,​ ​Sandy​ ​(2016)​ ​states​ ​that:
There is no clear evidence that ​puttu ​originated in Kerala. Like several
traditional dishes of Tamil Nadu which were warmly welcomed by
Kerala people, chances do exist that ​puttu ​too originated in Tamil Nadu.
Apart from Tamil Nadu, Tamil influential regions such as Pondicherry
and Sri Lanka too have steam cake in their diet. That’s one reason why it
is assumed so.There are claims that ​puttu ​existed in Tamil Nadu since
16​th century. It is mentioned in Thiruvilayadal Puranam authored by
Paranjothi Munivar which tells the story of Siva Perumul of famous
Madurai Meenakshi temple. The story goes like this. There was an old
woman who earned her living by selling ​puttu ​in the temple premises.
She was a great devotee and to help her Lord Ganesha, disguised as a
small child approached her. When the poor woman told that she has
nothing to offer for his helps, he asked her to give broken ​puttu ​in return,
for which she agreed. The story may be true or just folklore. But still
now one of the major offerings at Madurai Ganapathi Temple is broken
puttu​ ​(steam​ ​cake).

Since​ ​the​ ​Philippines​ ​was​ ​under​ ​the​ ​rule​ ​of​ ​the​ ​indianized​ ​Srivijaya​ ​Empire​ ​and​ ​later​ ​the
Indonesian​ ​Majapahit​ ​Empire,​ ​it​ ​is​ ​likely​ ​that​ ​the​ ​country​ ​was​ ​exposed​ ​and​ ​introduced​ ​to​ ​the
cultures​ ​of​ ​those​ ​also​ ​under​ ​the​ ​rule​ ​of​ ​those​ ​empires.

Puto​ ​Calasiao Puttu

The​ ​traditional​ ​method​ ​of​ ​making​ ​puttu​ ​is​ ​very​ ​similar​ ​to​ ​that​ ​of​ ​the​ ​traditional​ ​way​ ​of
making​ ​puto​.​ ​One​ ​only​ ​needs​ ​roasted​ ​rice​ ​flour,​ ​grated​ ​coconut,​ ​salt,​ ​and​ ​water​ ​to​ ​make​ ​puttu​.
The​ ​rice​ ​flour​ ​is​ ​mixed​ ​with​ ​water​ ​and​ ​salt​ ​until​ ​its​ ​texture​ ​is​ ​coarse.​ ​A​ ​cylindrical​ ​mold​ ​called
“​Puttu​ ​Kuttu​”​ ​is​ ​then​ ​filled​ ​with​ ​the​ ​mixture​ ​that​ ​is​ ​layered​ ​with​ ​the​ ​grated​ ​coconut​ ​till​ ​it​ ​reaches
the​ ​top​ ​of​ ​the​ ​mould.​ ​Steam​ ​escaping​ ​the​ ​lid​ ​opening​ ​signals​ ​that​ ​the​ ​puttu​ ​is​ ​cooked​ ​and​ ​ready.
A​ ​long​ ​stick​ ​called​ ​“​Puttu​ ​Kol​”​ ​is​ ​used​ ​to​ ​push​ ​the​ ​rice​ ​cake​ ​from​ ​the​ ​mold​ ​(Rajagopalan,​ ​2017).
Variations​ ​in​ ​making​ ​puto​ ​and​ ​puttu​ ​could​ ​have​ ​possibly​ ​arisen​ ​during​ ​the​ ​colonization​ ​of​ ​the
Spanish​ ​and​ ​the​ ​banning​ ​of​ ​trading​ ​and​ ​seafaring​ ​ways​ ​of​ ​the​ ​Philippines​ ​with​ ​the​ ​other​ ​Malay
countries​ ​in​ ​southeast​ ​Asia​ ​which​ ​is​ ​commonly​ ​known​ ​as​ ​the​ ​Galleon​ ​Trade.​ ​This​ ​led​ ​to​ ​the
isolation​ ​of​ ​the​ ​Philippines​ ​from​ ​countries​ ​which​ ​they​ ​already​ ​established​ ​trade​ ​with​ ​during​ ​the
pre-hispanic​ ​times.

The​ ​Malacañang​ ​constructed​ ​a​ ​map​ ​with​ ​information​ ​taken​ ​from​ ​Laura​ ​Lee​ ​Junker​ ​of​ ​the
University​ ​of​ ​Illinois​ ​at​ ​Chicago​ ​in​ ​her​ ​book​ ​“Raiding,​ ​Trading,​ ​and​ ​Feasting”​ ​and​ ​with​ ​inputs​ ​of
Professor​ ​Cyril​ ​Calugay​ ​of​ ​the​ ​University​ ​of​ ​the​ ​Philippines​ ​Diliman.​ ​The​ ​following​ ​images​ ​are
those​ ​maps​ ​taken​ ​from​ ​the​ ​official​ ​website​ ​of​ ​the​ ​Malacañang​ ​Presidential​ ​Museum​ ​and​ ​Library.

At​ ​the​ ​time​ ​of​ ​European​ ​contact,​ ​“ethnohistorical​ ​sources​ ​indicate​ ​that​ ​the​ ​coastlines​ ​and
lowland​ ​river​ ​valleys​ ​of​ ​most​ ​of​ ​the​ ​major​ ​islands​ ​of​ ​the​ ​Philippines​ ​were​ ​inhabited​ ​by​ ​politically
complex,​ ​socially​ ​stratified​ ​societies,​ ​organized​ ​on​ ​the​ ​level​ ​of​ ​what​ ​cultural​ ​evolutionists​ ​refer
to​ ​as​ ​‘chiefdoms’”​ ​(Junker​ ​1999).​ ​Furthermore,​ ​a​ ​book​ ​of​ ​Junker​ ​(1999,​ ​3)​ ​states​ ​that:
The Philippine archipelago became the easternmost edge of a vast
network of Chinese, Southeast Asian, Indian, and Arab traders that
circulated porcelains, silks, glass beads, and other luxury goods
throughout the South China Sea and through the Malacca Straights into
the Indian Ocean as early as the beginning of the first millennium A.D.
Chinese porcelain and other foreign luxury goods procured through
maritime trade became key symbols of social prestige and political
power​ ​for​ ​the​ ​Philippine​ ​chiefly​ ​elite.

Another​ ​excerpt​ ​from​ ​Junker​ ​(1999,​ ​4)​ ​in​ ​her​ ​book​ ​emphasizes:
Trade contacts with India and China beginning in the early first
millennium A.D. not only provided politically manipulable exotics, but
also set in motion processes of “indianization” and “sinocization” that
shaped the political structure and ideologies of Southeast Asian polities
 starting with Funan, Champa, Dvaravati, and Srivijaya and continuing
with such early second millennium kingdoms as Pagan, Angkor,
Sukhothai,​ ​and​ ​Majapahit.

These​ ​excerpts​ ​of​ ​information​ ​from​ ​Junker​ ​help​ ​piece​ ​out​ ​as​ ​to​ ​how​ ​exotic​ ​and​ ​foreign​ ​produce,
along​ ​with​ ​their​ ​cultures,​ ​arrived​ ​in​ ​the​ ​Philippines.

In​ ​one​ ​of​ ​the​ ​maps,​ ​it​ ​is​ ​mentioned​ ​that​ ​Pangasinan​ ​and​ ​Soli​ ​has​ ​polities​ ​with​ ​uncertain
locations​ ​due​ ​to​ ​them​ ​not​ ​being​ ​well​ ​documented.​ ​The​ ​small​ ​settlement​ ​of​ ​what​ ​was​ ​Calasiao
may​ ​very​ ​well​ ​be​ ​included​ ​in​ ​the​ ​trade​ ​route​ ​and​ ​also​ ​serves​ ​as​ ​reason​ ​as​ ​to​ ​how​ ​the​ ​then-exotic
food​ ​puttu​ ​arrived​ ​in​ ​the​ ​area​ ​of​ ​Pangasinan.
 Today,​ ​Puto​ ​has​ ​become​ ​a​ ​part​ ​of​ ​the​ ​identity​ ​of​ ​Filipinos.​ ​Families​ ​pass​ ​down​ ​their
recipes​ ​and​ ​traditions​ ​from​ ​generation​ ​to​ ​generation.​ ​It​ ​is​ ​curious​ ​as​ ​to​ ​what​ ​sets​ ​Puto​ ​Calasiao
apart​ ​from​ ​its​ ​other​ ​regional​ ​variants​ ​and​ ​also​ ​how​ ​Calasiao​ ​came​ ​to​ ​be​ ​known​ ​for​ ​its​ ​puto​.​ ​Since
Calasiao​ ​is​ ​located​ ​approximately​ ​43.9​ ​km​ ​from​ ​Binalonan,​ ​Pangasinan,​ ​the​ ​researchers​ ​decided
to​ ​traverse​ ​to​ ​Calasiao,​ ​specifically​ ​the​ ​barangay​ ​of​ ​Dinalaoan,​ ​on​ ​the​ ​morning​ ​of​ ​October​ ​5,
2017.​ ​When​ ​they​ ​reached​ ​their​ ​destination,​ ​the​ ​group​ ​was​ ​pointed​ ​to​ ​the​ ​direction​ ​of​ ​Bella’s
Calasiao​ ​Puto​ ​factory.​ ​There​ ​are​ ​multiple​ ​and​ ​conflicting​ ​claims​ ​of​ ​who​ ​truly​ ​was​ ​first​ ​in​ ​making
Puto​ ​Calasiao.​ ​Bella’s​ ​Calasiao​ ​Puto​ ​is,​ ​however,​ ​perceived​ ​as​ ​the​ ​most​ ​popular​ ​among​ ​others​ ​in
the​ ​puto​ ​industry.

The​ ​group​ ​gave​ ​neither​ ​notice​ ​nor​ ​any​ ​letter​ ​of​ ​introduction​ ​before​ ​they​ ​went​ ​to
Dinalaoan.​ ​They​ ​were​ ​greeted​ ​by​ ​the​ ​workers​ ​of​ ​the​ ​factory​ ​and​ ​the​ ​workers​ ​then​ ​consulted​ ​with
the​ ​owners​ ​of​ ​the​ ​factory,​ ​an​ ​elderly​ ​married​ ​couple​ ​Rufo​ ​“Rudy”​ ​Dela​ ​Cruz​ ​and​ ​Leonora
Agsalud​ ​Dela​ ​Cruz​ ​who​ ​are​ ​both​ ​seventy-three​ ​years​ ​of​ ​age,​ ​who​ ​agreed​ ​for​ ​us​ ​to​ ​conduct​ ​an
interview​ ​with​ ​them.​ ​The​ ​researchers​ ​explained​ ​what​ ​the​ ​interview​ ​was​ ​for​ ​(in​ ​compliance​ ​for​ ​a
local​ ​history​ ​research​ ​paper)​ ​and​ ​what​ ​would​ ​be​ ​the​ ​nature​ ​of​ ​the​ ​interview​ ​(namely​ ​the​ ​type​ ​of
questions​ ​that​ ​will​ ​be​ ​involved)​ ​to​ ​which​ ​they​ ​agreed.

Dela​ ​Cruz​ ​comes​ ​from​ ​a​ ​family​ ​who​ ​he​ ​admits​ ​was​ ​one​ ​of​ ​the​ ​poorest​ ​families​ ​in
Calasiao.​ ​His​ ​highest​ ​attained​ ​level​ ​of​ ​education​ ​was​ ​elementary​ ​and​ ​he​ ​immediately​ ​helped​ ​his
family​ ​by​ ​working.​ ​He​ ​was​ ​already​ ​keen​ ​on​ ​making​ ​pastries​ ​during​ ​his​ ​childhood​ ​and​ ​would
make​ ​his​ ​own​ ​version​ ​of​ ​“​bitsu-bitsu​”​ ​to​ ​make​ ​his​ ​own​ ​income.​ ​He​ ​learned​ ​the​ ​process​ ​and
materials​ ​needed​ ​for​ ​making​ ​puto​ ​from​ ​his​ ​mother​ ​and​ ​started​ ​selling​ ​puto​ ​in​ ​front​ ​of​ ​the​ ​plaza​ ​of
Calasiao​ ​in​ ​1970​ ​as​ ​he​ ​recalls.​ ​He​ ​then​ ​went​ ​on​ ​to​ ​sell​ ​his​ ​products​ ​in​ ​front​ ​of​ ​the​ ​church​ ​every
morning​ ​from​ ​six​ ​to​ ​nine​ ​in​ ​the​ ​morning.​ ​During​ ​this​ ​time,​ ​Rufo​ ​was​ ​no​ ​longer​ ​the​ ​sole​ ​vendor​ ​of
puto​ ​so​ ​he​ ​travelled​ ​around​ ​from​ ​bayan​ ​to​ ​bayan​ ​and​ ​at​ ​one​ ​point​ ​even​ ​made​ ​it​ ​as​ ​far​ ​as​ ​Ilocos.
During​ ​his​ ​first​ ​festival​ ​selling​ ​Puto,​ ​he​ ​did​ ​not​ ​know​ ​how​ ​to​ ​speak​ ​in​ ​Tagalog.​ ​He​ ​prayed​ ​to
have​ ​a​ ​job​ ​in​ ​Calasiao​ ​since​ ​it​ ​became​ ​more​ ​dangerous​ ​to​ ​travel​ ​in​ ​the​ ​wake​ ​of​ ​Martial​ ​Law.​ ​It
even​ ​got​ ​to​ ​the​ ​point​ ​when​ ​he​ ​was​ ​held​ ​at​ ​gunpoint​ ​while​ ​selling​ ​puto​ ​at​ ​a​ ​festival.​ ​So​ ​he​ ​tried
selling​ ​other​ ​products​ ​such​ ​as​ ​wood​ ​and​ ​bananas​ ​but​ ​still​ ​sold​ ​puto​ ​on​ ​Sundays​ ​in​ ​Calasiao.

There​ ​was​ ​a​ ​lot​ ​of​ ​competition​ ​in​ ​the​ ​puto​ ​industry​ ​during​ ​this​ ​time​ ​and​ ​their​ ​“​pwesto​”​ ​or
stall​ ​was​ ​almost​ ​always​ ​snatched​ ​from​ ​them.​ ​Their​ ​initial​ ​stall​ ​consisted​ ​of​ ​only​ ​large​ ​woven
trays​ ​or​ ​“​bilaos​”.​ ​Help​ ​came​ ​in​ ​the​ ​form​ ​of​ ​former-Mayor​ ​Lito​ ​Sison.​ ​His​ ​administration​ ​set​ ​up
kiosks​ ​along​ ​the​ ​street​ ​in​ ​front​ ​of​ ​the​ ​municipality​ ​for​ ​locals​ ​to​ ​sell​ ​their​ ​products​ ​in.​ ​The​ ​Dela
Cruz​ ​couple​ ​occupied​ ​the​ ​first​ ​kiosk​ ​and​ ​Mr.​ ​Dela​ ​Cruz​ ​was​ ​very​ ​keen​ ​on​ ​designing​ ​it​ ​with
ornaments​ ​and​ ​the​ ​like.​ ​By​ ​1978​ ​they​ ​were​ ​D.E.N.R.​ ​registered​ ​and​ ​named​ ​their​ ​business
“Bella’s​ ​Calasiao​ ​Puto”​ ​(named​ ​after​ ​the​ ​couple’s​ ​firstborn​ ​child).​ ​Their​ ​four​ ​children​ ​at​ ​that
time​ ​were​ ​their​ ​only​ ​employees.​ ​Bella’s​ ​Calasiao​ ​Puto​ ​started​ ​with​ ​only​ ​two​ ​puto​ ​variants,​ ​the
original​ ​puto​ ​and​ ​kutsinta​.​ ​Their​ ​business​ ​bloomed​ ​in​ ​1981​ ​and​ ​from​ ​then​ ​on​ ​out​ ​they​ ​expanded.
They​ ​erected​ ​the​ ​very​ ​factory​ ​where​ ​the​ ​researchers​ ​conducted​ ​their​ ​interview.​ ​At​ ​that​ ​point​ ​until
now,​ ​Bella’s​ ​Calasiao​ ​Puto​ ​expanded​ ​their​ ​product​ ​line​ ​through​ ​a​ ​series​ ​of​ ​experimentations​ ​and
is​ ​also​ ​now​ ​a​ ​pasalubong​ ​center.​ ​The​ ​company​ ​discovered​ ​twelve​ ​more​ ​flavours​ ​including​ ​the
cheesy​ ​salted​ ​egg​ ​flavour​ ​which​ ​won​ ​the​ ​“​Pasalubong​ ​of​ ​the​ ​Year”​ ​award​ ​during​ ​the​ ​2009​ ​Pistay
Dayat​ ​at​ ​Lingayen,​ ​Pangasinan.​ ​They​ ​gained​ ​further​ ​exposure​ ​with​ ​their​ ​exhibits​ ​featuring
sculptures​ ​made​ ​entirely​ ​out​ ​of​ ​Puto​ ​Calasiao.

When​ ​asked​ ​about​ ​the​ ​process​ ​of​ ​making​ ​Puto​ ​Calasiao,​ ​Dela​ ​Cruz​ ​gave​ ​the​ ​researchers​ ​a
tour​ ​of​ ​the​ ​factory​ ​and,​ ​with​ ​his​ ​consent,​ ​were​ ​allowed​ ​to​ ​document​ ​their​ ​findings.​ ​They​ ​first
rinse​ ​the​ ​rice​ ​carefully​ ​and​ ​soak​ ​it​ ​under​ ​water​ ​mixed​ ​with​ ​sugar​ ​for​ ​an​ ​hour.​ ​It​ ​is​ ​then​ ​drained​ ​of
liquid​ ​and​ ​grinded​ ​for​ ​an​ ​hour.

​​

The​ ​mixture​ ​is​ ​fermented​ ​in​ ​earthen​ ​jars​ ​and​ ​filtered​ ​to​ ​remove​ ​roughness.​ ​It​ ​is​ ​then
poured​ ​onto​ ​“​tiwits​”​ ​that​ ​are​ ​little​ ​cups​ ​that​ ​help​ ​form​ ​the​ ​shape​ ​of​ ​the​ ​puto​ ​and​ ​the​ ​tiwits​ ​are
arranged​ ​in​ ​a​ ​“​turmahan​”​ ​which​ ​is​ ​then​ ​steamed​ ​and​ ​after​ ​which​ ​are​ ​extracted​ ​from​ ​each
individual​ ​tiwit​.

The​ ​entire​ ​process​ ​is​ ​similar​ ​to​ ​those​ ​of​ ​others​ ​described​ ​in​ ​Puto​ ​Calasiao​ ​recipes​ ​for
making​ ​puto​.​ ​If​ ​an​ ​individual​ ​was​ ​to​ ​check​ ​the​ ​Bella’s​ ​Calasiao​ ​Puto​ ​and​ ​Pasalubong​ ​Center’s
social​ ​profile,​ ​they​ ​openly​ ​share​ ​to​ ​others​ ​how​ ​they​ ​make​ ​puto​ ​and​ ​even​ ​conduct​ ​workshops​ ​now
and​ ​then.​ ​Furthermore,​ ​the​ ​group​ ​need​ ​not​ ​ask​ ​what​ ​Dela​ ​Cruz’s​ ​values​ ​the​ ​most​ ​because​ ​it​ ​can
be​ ​seen​ ​in​ ​the​ ​way​ ​he​ ​talks​ ​and​ ​acts​ ​in​ ​general​ ​–​ ​extremely​ ​humble​ ​and​ ​God​ ​fearing.​ ​Even​ ​the
very​ ​room​ ​the​ ​interview​ ​was​ ​conducted​ ​serves​ ​as​ ​a​ ​gospel​ ​study​ ​room.​ ​He​ ​mentioned​ ​during​ ​the
interview​ ​that​ ​because​ ​of​ ​the​ ​hardships​ ​in​ ​his​ ​life​ ​and​ ​the​ ​upbringing​ ​he​ ​had,​ ​his​ ​policy​ ​includes
to​ ​help​ ​those​ ​that​ ​need​ ​help.​ ​He​ ​prayed​ ​to​ ​be​ ​an​ ​example,​ ​a​ ​role​ ​model​ ​for​ ​the​ ​people​ ​that​ ​if​ ​he
was​ ​ever​ ​to​ ​be​ ​successful​ ​in​ ​life,​ ​he​ ​would​ ​share​ ​his​ ​success​ ​to​ ​those​ ​who​ ​need​ ​his​ ​help.

When​ ​asked​ ​what​ ​makes​ ​Puto​ ​Calasiao​ ​so​ ​different​ ​from​ ​other​ ​variants​ ​of​ ​puto​,​ ​Dela
Cruz​ ​replied​ ​that​ ​the​ ​water​ ​in​ ​Calasiao​ ​is​ ​very​ ​different​ ​from​ ​other​ ​places.​ ​Many​ ​locals​ ​believe
this​ ​as​ ​well​ ​because​ ​of​ ​the​ ​fact​ ​that​ ​numerous​ ​soft​ ​drink​ ​companies​ ​have​ ​set​ ​up​ ​plants​ ​in
Calasiao.​ ​As​ ​of​ ​now,​ ​there​ ​has​ ​been​ ​no​ ​study​ ​concerning​ ​the​ ​water​ ​in​ ​Calasiao​ ​and​ ​its​ ​contents​ ​to
confirm​ ​the​ ​beliefs​ ​of​ ​the​ ​locals.

How​ ​a​ ​simple​ ​aspect​ ​of​ ​life​ ​such​ ​as​ ​a​ ​local​ ​cuisine​ ​that​ ​is​ ​already​ ​a​ ​part​ ​of​ ​their​ ​culture
elevate​ ​some​ ​individuals​ ​and​ ​their​ ​lives​ ​to​ ​greater​ ​heights​ ​is​ ​truly​ ​impressive.​ ​But​ ​what​ ​is​ ​even
more​ ​so​ ​is​ ​how​ ​a​ ​then-taken​ ​for​ ​granted​ ​part​ ​of​ ​their​ ​culture​ ​became​ ​the​ ​most​ ​well-known​ ​part​ ​of
the​ ​identity​ ​of​ ​the​ ​municipality​ ​and​ ​thus​ ​helping​ ​bolster​ ​its​ ​economy​ ​through​ ​tourism​ ​and​ ​various
industries,​ ​for​ ​this​ ​instance​ ​the​ ​puto​ ​industry,​ ​as​ ​well.
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