Uniqueness

Especially foreigners with other value-orientations to animals consider the

cockfight on Philippines as a cruel, bloody ritual and they turn away with
displeasure and horror. Nevertheless, this "sport", which was also characterized as
"degraded gladiator fight" belongs like the Fiestas to the national institutions.

The appreciation of cockfight on the Philippines is also expressed in the following

sarcastic phrase: "When a Filipinos house catches fire, he first rescues his
gamecock, then his wife, and then his kids". The aphorism reveals that cockfighting
is primarily a masculine domain on the Philippines. And perhaps there is also some
truth in the phrase that cocks are the real competitors of Philippine wives.

Cockfighting (Sabong) is after basketball the second-most popular hobby in the

country. Even so, in town areas and in the upper classes it has to compete with
other sports. In rural areas it remains very popular. Cockfighting is a big business.
This industry makes a turnover from more than a billion pesos. Also multi-national
companies like San-Miguel Corporation, Novartis or Bayer compete for market
shares in the growing market of fodder or additives. Since almost every Barangay
has a game pit, at least temporarily, the number of game pits is far more than ten
thousand. Philippines is regarded as "a cockfight-paradise". There is a calculation
that in the Philippines each year between seven to thirteen million cocks are
designated to fight.

Already Rizal mentioned in his novel "Noli me Tangere" the "national vice" of
cockfighting. For the ex-president Marcos cockfighting was so important to pass a
"Cock-fighting Law" in 1974, "to protect and to promote an institution of national
heritage". Ten cockfight-magazines as well as three TV-programs and a radio
station have the cockfight as editorial main topic. Although the cockfight is on a
withdrawal worldwide, there are apologists - you find them for example on
http://ads.sabong.com.ph - proclaiming that this sport has "evolved from the
wisdom of Asian culture and tradition". They try "to make cockfighting an
international hobby that would promote peace and brotherhood among the people
of the world" (!). However, it is questionable if sport as a competition activity with
polarizing effects can do this in general.

Under historical perspective cockfighting was and is not only located in the
Philippines. Cockfight events are also known in the European antiquity - in Greece
and in Old Rome, furthermore in the Near East and in India. In England the fight
was practiced for centuries, but in 1849 cockfight became illegal. Although the
presidents Washington and Lincoln have been cockfight proponents, the fight is
nowadays only authorized in five states of the United States. There it is more a
marginal of sport with low-status. It could still be found – sometimes with less
bloody arrangement - in Central America, the Caribbean, Thailand and illegally in
Indonesia. Rizal´s remark, the Spaniards would have imported the cockfight onto
Philippines in order to give an outlet for the frustrations of the colonization, is
incorrect. According to prevailing opinion the fight was already spread in the
country before the arrival of the Spaniards. They had an ambivalent attitude to
cockfighting. On the one side cockfighting was for them source of enrichment,
because they got money from licences and entry fees. On the other side cockpits
have been places for rebels. The Americans, who replaced the Spaniard, took a
detached view of the sport. They critiqued the "barbarian" sport in a puritanical
attitude and tried to replace it through the sport of tennis or baseball.

The governments of the Philippines never banned cockfighting. Former ex-

president Marcos installed a Commission on Game fowl, which controls the
licensing of cockpits and issues permits for fights and breeders. One of this
regulations forbids all municipal officials any managerial or proprietor function in
the cockpit. Even so, this regulation is on paper only.

Breeding, care and training

Poorer Filipinos select their fighting cocks from normal, affordable, native
chickens. Top fighting cocks however, are bred systematically. If there is enough
capital a "trio", including a fighting cock and two hens, is imported from the USA.
The price for a trio can reach 1000 - 25.000$. The general name for them is
"Texas-cocks". "Texas-cocks" are not very beautiful, but they are strong and have
a good endurance in fighting. It is told that these imported birds can deliver four
times more blows as native cocks. Popular races are the Roundheads, Clarets or
Greys among others. Specific races and "super blood lines" can be "in" or "out". A
medium-sized breeder produces 200 - 300 cocks a year.

In the Philippines most fighting cocks are breaded on the island of Negros. Here
are the top-breeders with financial power at home, so among others a brother of the
ex-president Cory Aquino. Their scientific breeding is expensive. It is told that the
price for a cock from a good blood line is 100 - 2000 $. Breeding and selling is
connected with risks. Successful cocks can not automatically reproduced. As in
humane sciences, there are different opinions among cockers, to which amount
genetic heritage or breeding and training determines the success of a cock. But
there are more cockers pretending that the fighting style - i.e.. agility, power,
aimed kicks and high flying - derives from the genetics and breeding. Training
could only improve the given style of fighting (1). A successful breeder will always
refer to the victories of his breeding-lines in the pits (fighting places).

After purchase a cock should take his way from a "baby stag" (under a year) to a
"battle stag" (under two years) and "battle cock" (two years and more ). If the
training or sparring should show however, inabilities for fighting, some breeders
recommend the killing of young cocks in order to guarantee the quality of the
trunks ("because they may delete the purity of the blood lines").

With regard to feedings every breeder has his own "secret" nutritional-plan onto
which he swears. The poorer Filipino feeds perhaps his cock with broken rice,
vegetable and old bread. Wealthier owners select different grain sorts, milk, cheese
or apples as well as food additives like vitamins, minerals, electrolytes or even
amphetamines. In addition the offering of strychnine is reported in order to
increase the appetite and to stimulate heart and blood circulation. Nevertheless, the
majority of cockers refuse such special diet. Nevertheless in former times sulphur,
rifle flux, lime from seashells and granite flux was added to the food, the additives
now are refined. In a booklet of the Genem Biotechnology Company following the
following effects are praised:

"The essence gives a powerful scarlet appearance on the cock comb ...increases
the aggressiveness, strength and endurance in fighting and provides a dramatic
improvement of the feathers after the moult".

Costly doping also here. Rearing and training try to improve primarily "gameness",
that means fight strength, aggression and endurance of the cock. Cockers want to
have a light-footed, mobile cock with strong legs and wing musculature. Too much
muscle mass can make the cock immovable. Massages, gymnastic practices at a
kind of trapeze, just as throwing up should strengthen the musculature. Parasites
and worm attacks are possible. Vaccinations are very often necessary. Perhaps the
cock is held also in the proximity of streets in order to accustom him to the later
noise in the fight place. After six months fighting qualities can be tested by help of
another cock as sparring partner. In this phase the knife is mostly covered by a
leather cover.

Now it may be time to give the cock an attractive name. Popular are aggressive
names like Killdeath, Battling Mendez, King Game Cock, Aramdillerkiller,
Chickenscratcher, Loma de Corregidor or Mike Tyson. A nine-months cock is
suited for fight, mostly however the fighting cocks are two years and older.

Before a fight the cock is mostly not allowed to have sex, because this could
weaken the fighting spirit. It is told, that some cockers take care, that the cock is
not touched by a woman who is in the phase of menstruation. Such touches are
regarded as a premature death judgment. Even the contact with a widow can be
derogatory. Better is the contact of cock with the underwear of a virgin blessed in a
mess - so another more irrational recommendation. Other procedures to enforce the
aggressiveness especially before a fight are caging of cock in darkness, blowing of
smoke of cigarettes in the eyes of cock and the spreading of chilli on the anus. No
mating acts before a fight are not wished - but before fight the cock can receive
injection with testeron, digitalis drugs to speed up the heart or vitamin K for a
better closing of wounds.

In the first two years – that’s undisputed – the fighting cock has a pampered pasha
life compared with other poultries. Rizal is going further on, when he is reporting
that sometimes fighting cocks get more care as children.

Places and Persons

Towns or barangays on the Philippines have normally three landmarks: the church,
the city hall and the cockfight places). The last one should have a distance from at
least one kilometre away from schools, churches and the buildings of municipality.
Mayors sometimes try to move the pit in the neighbourhood of their houses or
plantages to exercise more influence on cockers. Pits can "migrate", if their is often
a change of mayors.

The fighting-places can vary according to the size of the place and the organizers.
The bandwidth of variation includes improvised hack fights without permission
(topodas) on sandy streets and gardens up to specially constructed arenas (galeras)
with air conditioned sections and leather seats in the front rows of seats.

The classical cockpit (sabungan) has nothing in common with an airplane cockpit.
The basic design is a semi open timber construction with a sandy square arena like
a boxing ring - measuring round about eight meters per side - with upward
staggered wooden banks or standing places. Metal-fences or glass-walls are
protecting the audience. There can also be rooms for the selling of snacks, the
registration and fight preparation.

A beginning fight can be recognized by a little red flag at the entrance or by the
noise of present spectators. In smaller barrios fights take place on days of fiesta. In
towns, it will be mostly a Sunday after the mass. There is the phrase: "Sunday is
Sabong Day". In Manila cockfights or derbies take place every day.

Manila has twenty cockpits with daily fights. The Roligon Mega Cockpit and the
Arneta Coliseum are well known. Here you can find the fights with the "Big Boys"
and derbies lasting several days and offering more than hundred fights and as
guaranteed prize money up to one million pesos. The owners of cocks deposit a
considerable admission money per cock, winning points are registered and perhaps
at the end the owners are getting a very high price money. Front spectator-seats can
cost ten dollars and more.

If several cocks fight in the arena against each other simultaneously, it is called
"battle royal". However, these fights are rare.

The audience is mostly masculine. Ruediger Siebert (2) interpreted the affinity of
Filipinos to the cockfight in a psychological sense:

"No other place than the cockpit is such an symbolic place of the masculinity of
Filipino. Strength and skill is dominating there. The cock is regarded as a paragon
of masculine virtues as fighting courage and attacking ... The cock is awakening
all associations of masculine vanity and corresponds to a widespread Macho
behaviour."

Aland Dundus wrote an essay, trying to show the psychoanalytic relationships

between "Gallus" (Latin word for: rooster) and "phallus" ( 4) .

Women appear only in supporting roles like Coke- or snack seller. However, their
budget for daily life can be affected heavily by losses of bets. Children can be
among the audience. Some American pedagogues are pretending that cockpits are
the rooting place for later indifference against sorrows of animals.

Beside the cocks there are other main actors. Often the owners of the cocks have
delegated the match-care of cocks to handlers. Handlers need the consent of the
owners for bet agreements. The owners or handlers are searching for opponent
cocks. They prefer a cock which is smaller or lighter, or a badly trained one, or a
cock with lower blood. A good matchmaking needs information from insiders.

Division of labour differs depending on the size of event. Often, however, a

Casador could be found. He is a manager, responsible for the organization of fight.
The owners of cocks make their "inside"-bets with him. He is financed as anyway
the event - through admissions- and entrance-fees and shares of bet money. The
Manari, often a trusted person of the owner, determines the fitting length and form
of the steel spores. He should have at least eight knives. If he does not attach the
spores, this is the task of the Heeler (blade fixer). This task must be carried out
very careful and is fight-crucial. The referee (sentenciador), to whom also
additional referees can be assigned, determines the beginning of fight and declares
the winner. He should be honestly and incorruptibly and has to decide very
quickly. Sometimes the decisions are erroneous but his judgment is binding. A
timekeeper can look on time. Finally there are also "Cock doctors", which try to
close the wounds of cocks after the fights.

A central position in the events has the Kristo, his function is such of a bookmaker
and he is manager for the "outside betting" of the audience. His name derives from
Christ because outstretched arms are typical for his body language. He calls the
"odds", encourages bet offers of the audience and confirms bets. The "odds" are
following a gliding scale und favour the cock, which seems to be the looser.
Specific hand signs are symbolizing amounts of pesos. If he lifts four fingers, it
means 40 pesos. Four outstretched fingers, stand for 400 pesos while four fingers
directed downwards signal 4000 pesos. The better can favor the favourite
(llamado) or the less popular cock (dejado). If the less popular cock wins, payment
increases. The Kristo, which can have also helpers, is regarded as a phenomenon of
memory because he memorizes in- and disbursements only in his head without any
other help. He motivates the audience to take bets, a good one "can squeeze blood
from a stone" (Guggenheim). Bets could be made without previous proof of
money. Money is paid from the losers after the end of fight by throwing the money
to the Kristo. Perhaps this procedure is also a reason, why Philippine money
sometimes looks unfavourable. Betting is a matter of confidence and honour.
Whoever doesn’t pay later, risks beatings, humiliating exposure in front of the
audience or jail. Winners give to the Kristo mostly a tip of ten percent, losers are
free from that. The Kristo is indispensable in the Philippine cockfighting, because
he is offering a further strong participant stimulus, the possibility to pocket
remarkable sums of money without work.

The fight-spur

Wild cocks defend their area aggressively by help of their bony rear spur. As we
know, there are no systematic investigation on the results of such fights in free
nature. Scott Guggenheim (3) is pretending, that cocks will fight "often" to the
death. However, - as far as we see it - more authors assure that the inferior
opponent escapes after a lost fight, maybe slightly injured.

In case of institutionalized fights the cock can be "upgraded" on different kind and
manner.

Variant 1: There are fights with natural spurs ("bare-spurred" / bare heeled"). The
spur can be sharpened like a needle. This type of fight is rare, to be found in the
Caribbean and can last for hours.

Variant 2: In Thailand, India and Pakistan standardized "spore-shoes" are used

which have the function of boxing gloves. The fight goes about five rounds. Each
round takes ten minutes, followed by a pause of two minutes. This type of fight
demands a strong, powerful cock.

Variant 3: The cock gets spores that are from turtle stalemate or plastic.

The use of spores made from steel however are common. Special markets offer a
diversity of instruments. If they are from surgical steel some instruments can cost

more than 100 $. In former times and perhaps still in very

remote areas the arms can be made however also from car feathers or saw blades.
From Indonesia it is reported that a "good" steel can only be manufactured in phase
of lunar eclipse or in times of lightning-hits. "Gaffs" and "Knives" are made from
steel.

Variant 4: Gaffs ("tare") are sharp sprinkled steel arms – comparable with little ice-
axes- , which are fixed onto the stump of the small toe. They can vary in the length
and are dotting and ripping up the skin. Mostly fights with gaffs do not end fatally,
but they can cause considerable injuries. These fights take a longer time than knife
fights do. May be that the long fighting time fatigues spectators who are only
interested in their betting. This fight needs a strong cock with staying-power.
There are cockers which prefer this type of fight because it depends more on the
fighting-qualities of the cock and less on coincidences.

Variant 5: Knife fights are also characterized as "slasher-fights" and "small time-
fights". Short and long knives are used. Short knifes ("Spanish knives") are often
used in America and they have a length of ¾ - 1½ inches. Cocks in the Philippines
mostly get a longer knife. Usually these knives are three are inch's long, that
corresponds to just eight centimetres. Shorter and even longer knives are also in
practice. They can be two-edged, straight or curved. The edges of the knives are
sharpened like razor blades. There are different kinds of the string fixing and angle
adjustments at the left clutch. Seat and firmness are decisive. A rooster can be
handicapped, if both owners agree, that one of the cocks is weaker. The weaker
cock can get a longer or a second knife, the stronger cock can get the "tari" on the
right leg or further up the leg. However such handicapping is seldom. Before the
fight the knives are protected by leather covers. Just before the fight the referee
wipes the knife to exclude the usage of poison - for example, stingray poison.

The knives cut easily through feathers and body ports, so that a fight can last only
some seconds, if for example, the heart is struck. The mutilations are often serious
also with view to the winning cock. We don't know statistics on mortality.
However, it is reported however that only few cocks have the chance of a third
fight. This type of fight requires an agile and turning up cock.

There are especially American cockers turning up their nose at this type of fight
with long knives, because it depends also on "happy strokes". They say, long-knife
fight serves for the short-run spectator-satisfaction and - "it's only for money".

The fight

Before the combat the fighting spirit of cocks gets stimulated by bringing them
together, so that they go in feint attacks. This gives an impression to the audience,
which cock be the favourite. Later the referee takes off the leather wrappers,
examines the knives and wipes them again with alcohol in order to exclude the use
of laming poisons. If he gets the impression that the bet businesses are finished, he
gives the sign for the beginning of fight. Many cockpits agreed on a maximum
fighting time of ten minutes.
 Descriptions of a fight
differ – it also depends on the basic attitude versus cockfighting.

For some authors it is rather a bloody massacre. Roenisch (5) for example,
formulated:

"The short, vehement and because of installed knifes bloody fight is nothing for
tender people. Feathers fly, blood squirts. At the end under the tumult of an
ecstatic audience one of the two fighters remains lifelessly."

On the other side Lester Ledesma (6) for example, idealizes the fight of roosters in
an article. We quote in part:

„ ... The crow is now raucous and restless. They become visibly exited as the two
handlers enter the pit with roosters in hand. The cocks are displayed – such
beautiful creatures, with their gorgeous plumage, muscular legs and arrogant
posture, the perfect fighting machines! Next, the casador waves his hand to begin
the match. The spectators now fall silent as the handlers take their places. The
cocks are raring to fight, with neck feathers erect, feet clawing at the ground and
fire burning in their eyes. Suddenly they are released. The birds fly up against each
other. Thousands of years of instinct and evolution erupt in a whirlwind of feathers
and steel. The crowd reacts with each blow delivered. Each peck, slash and heart
stopping leap elicits a grunt from the now standing audience. Both cocks fall to
ground.. One of them is maimed, its feathers tainted with red, but it carries on the
fight. So noble is the spirit of these birds that they battle to the death. Feathers fly.
Blood flows. It is all in a matter of seconds."

These sentences are very similar to such from Ernst Jünger, when he idealized in
his novel "Stahlgewitter" ( Thunderstorm of steel ) the virtues of fighting soldiers
in the first World War.

More balanced and melodramatic is the description in Rizal´s novel "Noli me

tangere" (7) :

They advanced slowly, their steps audible on the hard ground; no one in the
cockpit spoke or breathed. Raising and lowering their heads as if measuring each
other with their eyes, the gamecocks uttered sounds, threatening or perhaps
scornful. They caught sight of the razor blades, gleaming with a cold blue light;
danger stimulated them, and they approached each other with determination. But a
step apart, they stopped, and with fixed eyes lowered their heads and raised their
hackles.

At that moment blood rushed into their tiny brains, their anger flashed like
lightning and with all their natural courage they hurled themselves impetuously
upon each other, beak against beak, breast to breast, steel spur against its fellow,
wing to wing: but the blows were parried masterfully, and only a few feathers fell.

They sized each other up again. Suddenly the white cock leapt up, slashing with the
deadly razor, but the red cock had bent its legs and lowered its head and the white
cock hit only empty air. As it landed it turned quickly to protect its back and face
the red cock.

The latter attacked it furiously, but it defended itself with complete self-control. It
was not the favourite for nothing. Everyone followed the ups and downs of the duel
with bated breath and one or another involuntary cry. Bloody feathers, both red
and white, were littering the pit, but it was not a duel intended to end at the first
drawing of blood; for the Filipino, following the laws of his Government, it was a
duel that only death or flight could end.

Blood soaked the ground of the pit; the brave encounters were repeated again and
again; but victory remained uncertain. At last, in a supreme effort, the white cock
hurled itself forward to give a final blow; it nailed its spur in one of the red cock's
wings. where it was caught in the bones; but the white cock had itself been hit in
the breast, and the two birds, panting, exhausted, drained of their lives' blood, one
joined to the other, were still, until the white cock fell, blood spurting out of its
beak, its legs jerking in its last agony. The red cock, bound to it by the wing,
remained standing beside it, but little by little its own legs crumpled and its eyes
closed.

In this story obviously both birds die. If the fight has several rounds it may happen
that the handler sucks blood from the throat of a wounded hurt cock in order to
make his cock fight-fit again. A bird is declared as dead, when it gives no life sign
after three times lifting. A dead cock can be declared as the winner if he dies in an
offensive attitude. If a cock kills his opponent, he is not yet a winner automatically.
A regulation demands, that he must peck still twice the defeated cock. If the
pecking does not take place, because the bird is injured too strongly, he loses the
victory and the draw is declared.
The wounds of the victorious cock are sutured up behind the bleacher, if there is a
chance of convalescence and the owner gets the bet shares of the central bet. From
this sum he has still to pay the handler, the fixer of blade, the organizer as well as
other bet participants.

The inferior, dead cock is mostly handed over to the winner as a trophy for
consumption. In America meanwhile, the inferior cock often lands in the waste
because there is a fear the meat could be carcinogen.

Per and Contra

The cockfight (Sabong) is worldwide on retreat or it is pushed into the illegality

like in Indonesia or partly in the USA. In the urbanized zones of America Cockers
are often regarded as a marginal outcaste group.

The proponents of cockfighting are confronted with a lot of criticism. What are the
arguments when they justify their "sport"?

A main argument is, that fighting cocks live longer and better live than usual
poultry (broiler). Poultry lives nowadays only about six months in farms exposed
to artificial light - wing at wing with thousand others - in order to get cut the throat
by an automatic killing machine. Blood pours also here – a fact which is
frequently repressed by consumers. The fighting-cock on the other hand – and this
is a reasonable argument - has until his death the "pampered" life as a pasha.

Other arguments are weaker, however. So the assertion that the fight with other
cocks belongs to the genetic heritage, the cock therefore, wouldn’t be forced to
fight. In this context we find pathetic arguments that the cocks would die with the
dignity of fight which nature gave them, "their purpose in life is to fight" or "nature
itself is bloody". This argument misjudges that cocks living wildly kill themselves
very seldom when defending their area. The inferior cock looks for the escape.
Furthermore, we find the spongy culture-historical argument, that "Sabong - the
king of Philippine gambling sports - reflects the true essence of the Filipino. He
may be quite impulsive and happy-go-lucky, but he can therefore be religious,
honourable and forever optimistic" (8). These attributions are only smoky ideology.

Sabong offers top amusement - is another argument. However, this argument,

which is by far not shared by all Filipinos, fades out the price of death. Other
disciplines of sport can also top amusement.

Furthermore, it is claimed that the cockfight would reduce frustrations from

troubled Filipino. Frustrations can be reduced, however, in other manners.

Finally we found from Henry Centeno the following statement: "Other vices you
suffer, but with this vice .. you can actually win. With other vices, you don't win at
all. This vice is a sure win. Here you can bring home cash, unlike other vices
where you end up with nothing at all, like drugs, wine and women. (9) This
commentator withholds, that bet profits of one side are bet losses of the other one.
And are women really a continuous "vice" ?

The Philippine sociologist Ricardo Abad interprets the same aspect like follows:
"It's a game of chance, Filipinos and many believe in chance, believe in luck,
believe in getting money just like that, believe in miracles, it's a romantic notion of
life" (9). The faith on luck is sometimes mentioned in the literature. This argument,
however, gives only an explanation not a justification.

On the other hand, critics of the cockfight speak of a shocking, cruel, inhuman
blood sport, which is connected with unproductive betting passions.

Maybe the cockfight would receive more approval in the public if the injuries of
the cocks were minimized. Thailand tries such to go such a way with new
regulations. There the cocks get "box-gloves" and the fighting time is restricted on
several rounds with pauses. A cock is declared as loser if it runs away, gives up
three times his fighting position or shows injuries. The success of the takeover of
the new arrangements in Thailand should be examined. If there are positive results
a transfer of regulations to the other countries with cockfighting tradition should be
discussed.

he battle is done in an arena or coliseum where spectators of the cockfight can bet on the cock
they believe will survive and win. The bets are usually handled by the kristo, whose name
came from his outstretched hands when calling out bets and he does this well so purely from
memory.

Sabong is a classic gambling sport in the Philippines. Sportsbook platform providers facilitate
this interest. Many Filipino men regardless of social status get to partake on this sport for so
many years now. Actually, it has been going for a long time (for thousands of years) that
many say that it has been integrated into the Filipino tradition.

Sabong is especially prominent in the provinces or barrios as there are even buildings
constructed for the sole purpose of holding cockfighting tournaments. These cockfighting
arenas are called coliseums or in some instances, cockpits.

Recently, sabong was featured on the Australian TV show “VICE”.

In this show, they covered what they called the “billion dollar industry” of cockfighting.
Yes, sabong has become a billion dollar industry, with more than 2,500 coliseums or
cockfighting arenas across the country. There have also been organizations dedicated to
breeding their own game cocks, which they enter on cockfights or sell to cockfighting
enthusiasts and bettors.

ome say it’s okay since it has been going on for so long while others find it gruesome especially with
what appears to be maltreatment of the animals (game cocks) that participate on the cockfights
(which can lead to their brutal death).

ny may have never thought about it but cockfighting or sabong/pagsasabong is probably only
one of the few sports in the Philippines that is actually participated in by men from all walks
of life. Surprisingly, if you ever visit a cockpit arena or a sabungan in vernacular, you’ll see
that indeed, the rich and the poor and anything else in between the two classes, all gather
together in the crowded and loud space. The farmers, peasants, financiers, landlords,
politicians, law enforcers, vendors, laborers, doctors, lawyers, and even priests too, all
indulge in enthusiasm to witness the game cocks as they manifest strength and valour inside
the ring. Inside the space, they all get the chance to mingle, make conversations, and make
business. The cockpit has put them all together in a light, positive and friendly social
intercourse. Class distinction is indeed, almost forgotten inside the cockpit. That alone must
already say a lot on how powerful the game is, or probably how powerful the game cocks are.

Suffice it to say, sabong, just like any other forms of hobby, sports, or recreation, surely
satisfies many menfolks who are into such chore. There’s even a joke, that the wives of
sabong aficionados or sabungeros get jealous because their husbands sometimes touch and
rub the game cocks more often than they do their own wives (Kallos,2012). It is also often a
cause for quarrel among households with fathers who are sabong enthusiasts. Most of them,
go to their game cocks first thing in the morning before they even engage themselves to other
activities. That is how attached they can get to their animals and to the sport itself.

On the contrary, we can never deny the fact that sabong is a form of gamble. In the process,
one is required to choose a game fowl and make bets over the chosen one. In turn, there is a
sure winner and loser. Money easily comes and goes. One can always argue that it is purely
gambling because it can simply be just matter of luck and fate. If you’re lucky, you win,
if not, you lose otherwise. This is also one of the reasons why some people may object the
game. They see nothing good and honourable about the sport not to mention its supposed
image of being cruel to animals. Sabong, has been an often misunderstood activity. Many
people often take for granted the idea, that sabong can also be a form of a higher discourse
and it can also offer so much more than just being a gamble or nonsense pastime, as how
some may perceive it.

This paper aims to reintroduce sabong, and touch on some basic facts which may be potent in
coming up with greater discourses that may have been overlooked and taken for granted.
Moreover, this paper seeks to describe and demonstrate, how sabong, more than just a form
of gambling, can also be a form of expression that also deserves to be recognized and
understood.

The Cockpit Arena

The cockpit arena or the sabungan is the venue for sabong, otherwise it’s deemed illegal if
not held in a sabungan because cockfighting in the country is only legitimate if it’s done in
the proper venue, the sabungan. There are isolated cases when it’s done without permits in
backyards or other spaces and such illegal sabong is called tupada, though it’s not as popular
since the sabungeros still prefer going to cockpit arenas where there are greater chances of
winning money. It is interesting to note that, even in the novel written by our national hero
Dr. Jose Rizal (Noli Me Tangere) which has been translated in Filipino, there is one chapter
dedicated solely for sabong or sabungan. The forty-sixth chapter of Noli Me Tangere in the
Filipino translation is entitled Ang Sabungan (The Cockpit) and makes descriptions of what
happens inside and outside a sabungan. Moreover, it shows how people interact inside the
space and what kind of people are seen in it (Guzman, Laksamana, and Guzman, 205-211).

The cockpit arena is one architectural structure which almost every municipality or city have.
In fact it’s one of the places that is so easy to locate besides the town market, the church and
the municipal or city hall. But on the surface, people only regard it as a place for gambling
same as casinos where some authorities and employees hate to be seen at. Many are left
uninformed about what exactly are going on inside this space, therefore, many tend to
overlook the significance of such a structure. What most of us don’t realize is that this kind of
architecture is a very dynamic and a very promising space where a lot of issues and
discourses can be found. The sabungan itself, can be a representation of different dimensions
of the Filipino culture in terms of sociology, anthropology, politics, arts, etc. In a book called
Cockfighting in the Philippines, Angel Lansang even described the cockpit or cockfighting as
the oldest university of the Philippines where he claimed that it was in the
cockpit/cockfighting that the early Filipinos learned the rudiments of art, sociology and
economics and that even public relations had its start at the cockpits (1966, 33).
The sabungan is a very practical yet complex structure. Its complexities lie in the fact that
building it must follow certain architectural standards and requirements. The government
issues rules and standards for those who wish to build a cockpit especially in terms of how far
it must be from the poblacion (city proper), the extent of the lot where it will be built,
measurement of the whole structure, facilities, etc. The process of building such a structure is
also very tedious and the gamecocks are to be highly considered upon building since their
performance may be affected, example, by ventilation, etc. This complies to Francisco
Zulueta’s definition of architecture (2000, 95), as an “art and science of designing and
erecting building structures or large groups of structures in keeping with aesthetic and
functional criteria ranging from providing the simplest shelter to meet the demands of our
modern cities” which suggests that the design and plan of a structure is primarily based on its
function. Despite the capabilities of the builders to use modern materials, it may sometimes
compromise the function of the structure.

Furthermore, the sabungan is also hugely a place of employment. It is not far from that of a
company or a corporation that employs a large number of people. In this respect, the
sabungan becomes an economic and commercial ground. It offers employment from the
cashiers, to the gatekeepers, bookkeepers, janitors, guards, cristos(men responsible for taking
and managing bets, gaffer (tagatari) and etc. Also, various vendors are given the chance to
sell their products inside and outside the premises of the sabungan. The place seemingly
becomes a supermarket every sabong day. Products like vegetables, meat, “kakanins”,
cigarettes, refreshments, men’s shorts and shirts, etc. are sold and displayed either inside or
outside the cockpit compound.

The sabungan is a haven not just for the sabungeros but for a lot more people who drop by in
the hope of bringing a bag of rice or “ulam” when they go home to their families. It gives joy,
hope, relaxation and pleasure. In this respect, it is pleasure not like the pleasure men can get
from beer pubs or the like, but pleasure of a profound sense. Just like in art, an artist creates a
work and it gives him pleasure because he is able to express himself and make a statement.
It’s probably the same form of pleasure that the sabungan gives the sabungeros. It’s a way of
expressing themselves too. For them, it’s a way of life and many more things which this
paper will further show.

Society Contra Sabong

Sabong as Gambling and Vice

In the Random House Webster’s Dictionary, the words gamble and vice have the following
meaning: gamble –to play with chance for money or stakes, or to stake or risk something of
value on the outcome of something involving chance, vice- an immoral habit or practice;
immoral conduct (Random,1993). In our society, sabong is regarded as both a gamble and a
vice because it is primarily a game of chance or luck that involves money. The two words are
almost always inseparable because once something is tagged as gambling, it is also
considered a vice at least in a Filipino setting, like for instance, famous games like “tong its”,
“pusoy”, “mahjohng”, etc.

Yes, sabong can be both a gamble and vice that’s why most people disdain it. But since it’s
legal in the country, it should not be taken offensive at all. It’s a practice of freedom that does
not violate any law or rule. Angel Lansang further argued in his book, to which this paper
agrees, that whatever we do in this world is a form of gambling as a matter of course.
Business, professions, agriculture, industry and all sorts of human activities are essentially a
shade of gambling (13). Besides, in a third world country like the Philippines where
economical stability cannot be sustained, people who resort to gambling can never be blamed
for their aspirations of finding money to feed their mouths and survive. People gamble
without minding whether the outcome is good or bad, because they are hopeful of good
results anyway; something that will instantly save them from starvation. Nevertheless, these
arguments are not encouraged to be used as excuses for not working hard to find a living.
Though to some of our fellows, fate may be just rather harsh that’s why they can’t get
themselves decent jobs, and maybe even when they do have one, their earnings are still not
enough to feed their families. Moreover, to some of them who may already have the money,
gambling may be more of a pastime or hobby that relieves their stress and relaxes their minds
from all of life’s pressure and hardships. It is not for us to decide what activities should
satisfy them. We cannot force these people to be into music if it doesn’t interest them, neither
can we demand that they read books or go on surfing if they’re not into it. The whole point is
that it’s also a matter of individual difference and distinction in preferences. For as long as
sabong is permitted by the state or church, and for as long as no authority tells that it should
be forbidden, then no debate is necessary, and people should learn to respect it no matter
what.

Cruelty to Animals

In some countries like in America and other parts across the Pacific and Atlantic, the fate of
cockfighting was sealed because of the efforts of moralists, churchmen, and animal welfare
groups. Cockfighting eventually became illegal and people had to play hide and seek with the
authorities as they continue to practice the sport inside the premises of their own homes like
in attics or secluded poultry houses or barns. It is clearly a manifestation of suppression of
their rights and freedom to practice or engage in a game that probably brings them
entertainment and other things just because the government agrees that it is a form of cruelty
to animals. Here, it is validated, that indeed, the influence of the clergy is as powerful as the
law. It’s basically why in these countries, the whole practice is still painstakingly labouring
under an inferiority complex.

This is one aspect that people often use to justify their condemnation of the sport. They often
argue that making the chickens fight until death is a take against morality. They overlook the
fact that there is some strange and unexplainable uniqueness in game cocks that make the
sabungeros believe and conclude that these chickens are born to fight. This shall be further
discussed in another section. Meanwhile, if the moralists criticize sabong for killing chickens,
what about the fact that we eat chicken to live and survive? Everyday, thousands and maybe
even millions of chickens are being exported and imported to and from different places to be
displayed and sold in supermarkets as meat for consumption; hence, being killed. And for all
of us who consume eggs, or chicken meat in our meals, does that necessarily make us
immoral too? The stand of the moralists may be regarded a product of overreaction and
sentimental judgment. We all are part of the ecosystem; the animals rely on humans and vice
versa. If we delve deeper into this aspect, we’ll find justification for this morality issue.

Stereotypes in the Sabong World

Surprisingly, over the turn of the centuries, people have built certain stereotypes for
sabungeros that further give them a negative image especially to the uninformed. Since men
dominate the sabungan, it is considered to be a patriarchal space. At times, most of these men
who go to the sabungan are also the same men that are also most probably seen at beer
houses, or clubs. Even inside the sabungan, they can avail of and enjoy drinking liquors and
outside of it, they can enjoy other games like billiards or game cards. It is almost like a local
casino. This makes the sabungan appear to be like a men’s nest; a place where men rule and
dominate. And as long as there are men, people will never set aside the fact that there will
always be womanizers among them. The sabungero businessman who goes to clubs at nights
and picks up a girl for pleasure also goes to the sabungan. And since the sabungan is a more
public and accessible space, people will tag him more as a “sabungero” and since he is
known as such, when he’s seen with different women or seen at these beer pubs, he will be
more recognized as a sabungero. And since he is babaero (womanizer), people easily
concludes, “Ay, sabungero yan kaya babaero” (He’s a cocker/cockfighter that’s why he’s a
womanizer too).

On the other side, sabungeros are also partly considered lazy people. This goes especially to
the sabungeros who are totally confined to the activity and rely solely on sabong for
livelihood. But can we really take it against them if they were deprived of education that they
cannot get themselves decent jobs other than being farmers or laborers? To them, sabong is
more of a profession because it is what actually brings food on their tables and send their
children to school. It may be impossible to believe, but in an actual interview with a
sabungero from Bicol, he said “ An pagbulang ko an nagtabang sako magpaadal kan mga aki
ko, padiit diit kun nakakadilensya, nakakatao ako kan pambalon ninda sa uru aldaw, kun dae
nakakadilensya, minsan minautang muna ako sa mga padihon sa bulangan, dangan ibalik ko
na sana kun nakadelensya naman, minsan gana, minsan daog, arog talaga kaan, nakakaraos
man, mas maray na an kesa wara.(Kallos, 2012). (Trans: “it is sabong that helps me send my
kids to school. Little by little, I am able to give them allowance for the day especially if there
are earnings. In times when I lose,I borrow money from friends in the sabungan who have a
better fate, then will be able to return the money if my chance comes. It’s really like that,
sometimes you win, sometimes you lose, but still, we get along and survive. It’s better than
nothing at all…”) After all, maybe these people are not really lazy. Maybe the society just
refuses to accept the fact that it is the kind of job they have chosen for themselves, or
probably the kind, that’s more favorable for them considering their status in life.

Behind the Popularity of Sabong

Man and the game cock

In The Cockfight:a casebook by Alan Dundes, he incorporated notes from an article, Play:
Notes on Balinese Cockfight where cockfighting was described as reflective of culture and
how the game cocks can be powerful symbolisms for men (Dundes,1994). Interestingly,
Lansang also had a few notes in his work that describes the relationship of man to the game
cock or manok na panabong. He stated that the game cock has always been the favorite of
menfolk;the most admired of all domestic fowls. Further, he said that it has an eternal appeal
to men’s emotions because of its natural instinct of courage, intrepid spirit, and chivalrous
character unequalled by any living creature under the sun (Lansang, 10). It is truly
remarkable how deeply the game cock enthrals men and creates that strong bond and
attachment. When men noticed that roosters desire nothing more but food,shelter, mating, and
fighting with other chickens, they became more intrigued and discovered that the greatest
strength of roosters or game cocks is to fight another of his own. It is true that when you
leave them in the yard, they will always fight with other male chickens even in their early
months. They seemingly possess natural inclination and ability to fight. This peculiar
characteristic of the rooster is one of the main triggers as to how men possibly thought of
sabong. Since male chickens naturally fight, they made recreation, entertainment, and money
out of them while the female chickens remain to be givers of egg and meat. Men felt that to
fight is one of the purposes of existence for game cocks. Because of this, men exhausted their
intelligence and creativity and innovated ways for the game cocks; how they can perform
better, how they can look better, and etc. Men developed the skill to judge which rooster is of
greater value and strength simply by looking at them. Men created different special ways of
caring for the fowls. The game cock therefore, is a very special creature for them, something
of high priority, sometimes even more important than anything else. They sometimes spend
sleepless nights just to watch over their fowls and prepare them for big fights that involve big
guaranteed prizes. It’s no longer just a hobby or interest, sometimes, it already becomes a
passion that nobody can take away from them.

Sabong and Legality

Though sabong is highly known as a form of gamble, some outsiders believe that the
Filipinos are lucky because the Philippine government legitimizes the act. The government
allows at least two cockpit arenas to be built for each city or municipality provided the
builders/owners comply with the written rules and requirements. It is in fact common for city
officials and even agents of the law to be frequently seen on cockpits every weekend or even
in weekdays after working hours or in between breaks. They however, despite sabong’s
legality, are still not saved from criticisms and judgements from people who will always
probably think that whatever they get from sabong will always be “dirty money”.

Conclusion

Sabong indeed has many dimensions, which if examined closely, will unfold deeper and
interesting discourses on sociology, anthropology, politics, economics, and more. Sabong is a
hobby, a sport, a past time, a profession, and a profound interest or passion, a cultural
heritage and a legacy. Appreciation of the act comes naturally for most men same as how
people discover that they’re into music, or painting, or writing, etc. Man and the game cock
are almost inseparable as they both have special instincts that make them seemingly
understand each other’s needs and desires. Even some great and noble men in world history;
Julius Caesar, King Henry VIII, George Washigton, or maybe even St. Peter, in a way or two,
have supported, promoted, and preserved the act.

Moreover, the cockpit or the sabungan is a very accessible and neutral space. In the
sabungan everybody is welcome. And as how Lansang puts it, cockfighting is the most
democratic of all sports where millionaires and farmers rub elbows inside the cockpit
(Lansang,34). That aspect alone should prove that the space is noble and worthy of awe.
Equality of men is one thing that most people relentlessly fight for, and if in the sabungan, it
can be practiced at no cost, then that must be something honourable.

Cockfighting is a performance that to the sabungeros, have its own beauty and greatness.
Once the performance starts, the crowd is remarkably silenced and all eyes are on the cocks
fighting and flying in the air, manifesting power and valour. To the sportsminded, to the
patriarchs, to the liberal, to the risk takers and lovers of freedom, sabong is here to stay and
these people should never be deprived of their rights to express themselves and their identity
through it.
References: