Folk Literature
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
TRANSLATING VERNACULAR CULTURE the Case of Ramon Muzones's Shri-Bishaya
Journal of English Studies and Comparative Literature TRANSLATING VERNACULAR CULTURE The Case of Ramon Muzones’s Shri-Bishaya Ma. Cecilia Locsin-Nava Every group of people makes an appeal to the past for its sense of cultural identity and its preferred trajectory for the future. However, the past is never accessible without translation, even within the same language. - K.W. Taylor No body of writing in Western Visayan literature has attracted as much attention, controversy, and translation as Monteclaro’s Maragtas. It was written by Don Pedro Monteclaro, the first municipal president of Miag-ao, Iloilo, local historian, and war hero in a mixture of Kinaray-a and Hiligaynon in 1901 at the end of the Filipino-American war when Ilonggos lost, all too soon, their hard-won independence from Spain to the Americans. However, it did not get published until 1907 in Kadapig sa Banwa (Ally of the Country), a nationalist newspaper in Iloilo city. By then, the zeitgeist of frustrated nationalism was finding expression in a number of nativist movements that sought to “revive and revalue” local language and culture. Significantly, reacting to “the privileging of the imported over the indigenous, English over local languages; writing over orality and linguistic culture over inscriptive culture,” (Ashcroft Griffiths and Tiffin 1983: 64) several advocacy groups were established. The first is Academia Bisaya (1901), established by regional writers and 60 Journal of English Studies and Comparative Literature journalists to promote among others, linguistic purism. Next, the standardization of Hiligaynon orthography and usage was promoted in order to protect it from further distortions introduced by Spanish friars, literary societies or talapuanan. -
The Truth of Diwa
The Truth of Diwa Diwa is both the building block and the string upon which all of reality is spun. It permeates all things, and exists in varying states of matter. In a manner of speaking, that chair you see in front of you is Diwa, in a given form. Break it down to its most essential components and you shall see Diwa. However Diwa can be used more than that. It exists in four states: • Agos, Diwa echoing Water. This is the normal state of Diwa, the Diwa that makes up all things. • Tagos, Diwa echoing Air. This is the Diwa that binds things together. It can be manipulated at this level, and if one were to have some means of seeing the invisible machinations of the gods, they will see tiny strands that link everything to everything, as well as the Diwata that embody everything. Diwa in this state can be known as “Fate”, and indeed, the Agents of Heaven call this Tadhana. • Bala, Diwa echoing Fire. This is the Diwa that burns within every living being, and every thing is a living being because everything has a diwata. The Human Eight-Point Soul is made up of this Burning Diwa, and so are the powerful essences of the Karanduun. Burning Diwa can be used to affect other states -- most commonly by having a lot of Burning Diwa, you have more say in how reality works. Thus why Burning Diwa in all beings is known as “Bala”, or “Power”. It is their measure of capability, and it is well known that the Karanduun possess “Unlocked” Bala, which allows their Bala to transcend event that of Gods. -
Notes on Philippine Divinities
NOTES ON PHILIPPINE DIVINITIES F. LANDA JocANO Introduction THIS PAPER IS ETHNO-HISTORICAL IN NATURE. IT IS DE- signed to put together representative pantheons of different Philippine divinities. The materials for this purpose have been gathered from historical documents, ethnographiC monographs, and Held observations conducted by the writer and other fieldworkers among different indi- genous religious groups in the various parts of the country. No sociological analysis of these cosmologies or their manifest theo- logies is made except to point out that their persistence through time - from the early Spanish contact to the present - indicates they are closely interwoven with the lifeways of the people. The divinities described here are, as they were in the past, conceived as beings with human characteristics. Some of them are good and others are evil. Many stories about the workings of these supernatural beings are told. They participate in the affairs of men. These relationships reinforce local beliefs in the power of the supernatural beings, as those people who participate in community affairs witness how these deities, invoked during complicated rituals, cure an ailing patient or bring about suc- cess in hunting, fishing, and agriculture. Some of these deities are always near; others are inhabitants of far-off realms of the skyworld who take interest in human affairs only when they are invoked during proper ceremonies which compel them to come down to earth. In this connection, the spirits who are always near, are the ones often called upon by the people for help. These supernatural beings are led by the highest ranking deity and not by any one supreme divinity, for each has specific and some independent function. -
Huling Bakunawa Allan N
Huling Bakunawa Allan N. Derain Hindi batid ng mga katutubo kung anong uri ng isda iyon yamang hindi pa sila nakakikita nang gayon sa kanilang mga baybayin.Kung kaya itinuring na lamang nila ito bilang isang dambuhala na itinalaga ng Diyos sa malawak na Karagatan ng Silangan dahil sa angkin nitong laki. — Fray Ignacio Francisco Alcina Historia de las islas e indios de Bisayas 1668 ang sundan ni datu rabat ang tutok ng hintuturò ng kaniyang panauhin, nagtapos ito sa may bumubulwak na bahagi ng dagat kung saan mapapansin ang mabagal na galaw ng higanteng isda. Ang bakunawa kung tawagin ng mga mangingisda sa gawing ito ng dagat. Ang bunga ng kanilang tatlong araw at tatlong gabing pag-aabang at pagmamatyag kasama ang Tsinong mangangalakal. N Nakatayo si Datu Rabat sa unahan ng kaniyang sinasakyang adyong habang nakamasid sa Tsinong sakay naman ng sariling sampan. Nag-aalala ang datu sa mga piratang maaaring sumalisi sa kaniya. Kaya kailangan niyang bantayan ang mangangalakal na Tsino habang naririto ito sa kaniyang sakop. Kaya siya nagtayo ng bantayog na magbabantay sa kaniyang pantalan. Kaya rin siya umupa ng mga mersenaryong tatambang sa mga pirata. Sa kakayahan niyang magbigay proteksiyon sa mga panauhing mangangalakal nakasalalay 4 likhaan 5 ˙ short story / maikling kuwento ang mabuting pakikitungo sa kaniya ng mga tagasentro. Hindi siya dapat mabigo kahit minsan lalo’t buhat sa Emperador na Anak ng Langit ang kaniyang pinangangalagaang panauhin. Pero dahil parang mga dikya ang mga tulisang dagat na ito na hindi na yata mauubos hangga’t may tubig ang dagat, pinirata na rin niya ang karamihan sa mga pirata para sa ibang sakop na lamang gawin ang kanilang pandarambong. -
PANAY LEGEND Approx'mate
philippine studies Ateneo de Manila University • Loyola Heights, Quezon City • 1108 Philippines The Sulod: A Mountain People in Central Panay J. Landa Jocano Philippine Studies vol. 6, no. 4 (1958): 401–436 Copyright © Ateneo de Manila University Philippine Studies is published by the Ateneo de Manila University. Contents may not be copied or sent via email or other means to multiple sites and posted to a listserv without the copyright holder’s written permission. Users may download and print articles for individual, noncom- mercial use only. However, unless prior permission has been obtained, you may not download an entire issue of a journal, or download multiple copies of articles. Please contact the publisher for any further use of this work at [email protected]. http://www.philippinestudies.net Fri June 30 13:30:20 2008 The Sulod: A Mountain People In Central Panay, Philippines F. LANDA JOCANO he writer first visited the Sulod settlements in the moun- tains of Central Panay in November 1955. This contact was accidental. Out of interest in studying native folk- tales, the writer, then an undergraduate student, toured the mountainsides of Panay collecting folk songs, stories and proverbs. It was during one of the trips to the upland barrios of Maasin, Janiuay, Lambunao, and Calinog in Iloilo province1 that his attention was called to a very long, popular tale called Hinilat~nod,~portions of which were known in almost all places he visited. A close follow-up eventually led him to the Sulod settlements in the area of Mt. Siya and Mt. Bocboc, Tapaz, Capiz. -
Among the Aetas of Nabuclod, Pampanga, Philippines
41 The Health Ritual of “Pag-aanito” among the Aetas of Nabuclod, RUDOLF CYMORR KIRBY P. Pampanga, Philippines MARTINEZ, PhD, MA, RN San Beda University, Abstract Manila, Philippines A defining characteristic of an indigenous group is that it has preserved its unique traditional ways of living, belief system or https://orcid.org/ 0000-0002- pertinent rituals amidst the presence of modernity. One of the 5323-5108 indigenous group residing in the Philippines are the Aeta people, found scattered in the archipelago. One of the unique cultural health beliefs of this indigenous group revolves around the spirit called "anito" and the ritual for appeasing this spirit termed as "pag-aanito." This paper explores the contemporary understanding of a select group of Aeta from Pampanga, Philippines on these unique cultural health beliefs and how their understanding and appreciation of their traditional customs affects their perception of the world, themselves, and their health. Keywords: Focused ethnography, health knowledge, indigenous medicine Context of the Study defining characteristic of an indigenous group is that it has preserved its unique traditional ways of living, belief system or pertinent rituals amidst the presence of A modernity. One of the indigenous group residing in the Philippines are the Aeta people, found scattered in the archipelago and is often described as its earliest inhabitants. Aetas are pygmy people, nomadic in nature and are traditionally animist (Balila et al., 2014; Shimzu, 1989, Waddington, 2002). One of the unique beliefs of the Aeta people is the anito, a benevolent, environmental spirit believed to inhabit the river, sea, hills and Corresponding author’s email: [email protected] 42 various other places. -
The Second Song Continues... … and It Was Glorious. Before the Humans Even Existed, It Is Worth Mentioning That There Have Been Previous Beings Before Them
...the Second Song continues... … and it was Glorious. Before the humans even existed, it is worth mentioning that there have been previous beings before them. The Lipod, the winged wind-people, and the Magindara, the snake-tailed water-people, have existed much before they have. The tamawo and the palesekan fought amongst themselves in the Corpse of Kalibutan, claiming patches of forestry and life. The palesekan became the Children of the Trees, while the tamawo became the Children of the Crystal, creating large crystalline cities as opposed to the palesekan’s smaller forest-tribes. The dalaketnon wandered across the world and eventually found one of the caves to Sulad, the Underworld. There they met Saragnayan, Lord of Darkness. And so, during the first few years of the Epoch of Heroes, the humans lived in constant fear of various halimaw and yawa, which came from the Sea, for the Sea was the corpse of the Orphaned Spirit. The other races also subjugated humanity under their rule, even the Dragon Lords that were the eventual descendants of the Naga Tribe of the magindara. It wasn't long before The Actor of Power had returned from His voyage, and he found that all of the world was filled with death and travesty, crumbling underneath the crippling weight of the Mad Sky's tyranny. He sought to reason with the Mad Sky, who only ended up cursing him and banishing him from the world. Filled with wrathful revolution, he gave to Magu'yawan the instructions of creating powerful essences of pure, coruscating power -- he tasked Magu’yawan to collect the God-Shards of the Primordials: the Furious Rebellious Shard of Kalibutan, the Glorious Warrior Spirit of Adlaw, the Reaping Shadow Specter of Bulan, and the Burning Thousand Points of Suga. -
Research Journal (2019)
Divina M. Edralin Editor-in-Chief San Beda University, Manila, Philippines Nomar M. Alviar Managing Editor San Beda University, Manila, Philippines Ricky C. Salapong Editorial Assistant San Beda University, Manila, Philippines Oscar G. Bulaong, Jr. Ateneo Graduate School of Business, Makati City, Philippines Christian Bryan S. Bustamante San Beda University, Manila, Philippines Li Choy Chong University of St. Gallen, Switzerland Maria Luisa Chua Delayco Asian Institute of Management, Makati City, Philippines Brian C. Gozun De La Salle University, Taft Avenue, Manila, Philippines Raymund B. Habaradas De La Salle University, Taft Avenue, Manila, Philippines Ricardo A. Lim Asian Institute of Management, Makati City, Philippines Aloysius Ma. A. Maranan, OSB San Beda University, Manila, Philippines Djonet Santoso University of Bengkulu, Bengkulu, Indonesia Lauro Cipriano S. Silapan, Jr. University of San Carlos, Cebu City, Philippines Marilou Strider Jersey College, School of Nursing, Fort Lauderdale, Florida, U.S.A. From the Editor Divina M. Edralin Editor-in-Chief Research Articles Stewardship Towards God’s Creation Among 1 Early Filipinos: Implications to Faith Inculturation James Loreto C. Piscos Sustainability Repoting of Leading Global 24 Universities in Asia, Europe, and USA Divina M. Edralin and Ronald M. Pastrana The Impact on Life of Estero de San Miguel 46 Noel D. Santander, Josephine C. Dango, and Maria Emperatriz C. Gabatbat Capitalism vs. Creation-Spirituality Resolve (C.S.R.): 72 A Tete-a-tete of Two Cultural Consciousness Jesster B. Fonseca Caring Behaviours, Spiritual, and Cultural Competencies: 98 A Holistic Approach to Nursing Care Gil P. Soriano, Febes Catalina T. Aranas, and Rebecca Salud O. Tejada Restoring the Sanctity and Dignity of Life Among 116 Low-Risk Drug User Surrenderers Neilia B. -
Cultural Dynamics and the Church in the Philippines
Mulzac: Cultural Dynamics and the Church in the Philippines Cultural Dynamics and the Church in the Philippines The. overwhelming. Christian. majority. makes. the. Philippines. By.Kenneth.D..Mulzac the.only.country.that.is.predomi- nantly.Christian.in.Asia..Chris- tian behavior, however, is influ- enced.not.only.by.the.convictions. The. Philippines. consist. of. of.the.respective.faith.communi- 7,250.islands..About.700.of.these. ties. but. also. by. certain. unique. are. populated. with. about. 89.5. values. held. in. common. by. the. million. people,. at. an. average. Filipino.people..In.order.to.un- population. growth. rate. of. 1.8%.. derstand.the.Filipino.Christian,. These.citizens.represent.a.unique. these. values. must. be. acknowl- blend. of. diversity. (in. languages,. edged. and. appreciated. (Jocano. ethnicity,. and. cultures). and. ho- 1966b).. This. is. especially. true. mogeneity..Despite.this.diversity,. as. has. been. noted. by. one. Fili- one.common.element.that.charac- pino.thinker,.who.believes.that. terizes.Filipinos.is.a.deep.abiding. we.must.“know.the.sociological. interest.in.religion.that.permeates. and. psychological. traits. and. all. strata. of. society:. Christian- values. that. govern. Filipino. life.. ity.92.5%,.(comprised.of.Roman. Together,.these.traits.and.values. Catholics. 80.9%,. Evangelicals. contribute.to.the.development.of. 2.8%,. Iglesia. ni. Cristo. [Church. the.typical.Filipino.personality”. of.Christ].2.3%,.Philippine.Inde- (Castillo.1982:106,.107). pendent. or. Aglipayan. 2%,. other. Since. I. came. from. the. USA,. Christians.4.5%,);.Islam.5%;.other. a. highly. individualistic. society,. 1.8%;. unspecified. 0.6%;. none. I.wanted.to.understand.at.least. 0.1%.(World Factbook.2006). -
Chapter 4 Safety in the Philippines
Table of Contents Chapter 1 Philippine Regions ...................................................................................................................................... Chapter 2 Philippine Visa............................................................................................................................................. Chapter 3 Philippine Culture........................................................................................................................................ Chapter 4 Safety in the Philippines.............................................................................................................................. Chapter 5 Health & Wellness in the Philippines........................................................................................................... Chapter 6 Philippines Transportation........................................................................................................................... Chapter 7 Philippines Dating – Marriage..................................................................................................................... Chapter 8 Making a Living (Working & Investing) .................................................................................................... Chapter 9 Philippine Real Estate.................................................................................................................................. Chapter 10 Retiring in the Philippines........................................................................................................................... -
Philippine Mystic Dwarfs LUIS, Armand and Angel Meet Healing and Psychic Judge Florentino Floro
Philippine Mystic Dwarfs LUIS, Armand and Angel Meet Healing and Psychic Judge Florentino Floro by FLORENTINO V. FLORO, JR ., Part I - 2010 First Edition Published & Distributed by: FLORENTINO V. FLORO, JR . 1 Philippine Copyright© 2010 [Certificate of Copyright Registration and Deposit: Name of Copyright Owner and Author – Florentino V. Floro, Jr .; Date of Creation, Publication, Registration and Deposit – _________________, 2010, respectively; Registration No. __________, issued by the Republic of the Philippines, National Commission for Culture and the Arts, THE NATIONAL LIBRARY, Manila, Philippines, signed by Virginio V. Arrriero, Acting Chief, Publication and Special Services Division, for Director Prudencia C. Cruz, and Attested by Michelle A. Flor, 1 Copyright Examiner] By FLORENTINO V. FLORO, JR. Email: [email protected], 123 Dahlia, Alido, Bulihan, Malolos City, 3000 Bulacan, Philippines , Asia - Cel. # 0915 - 553008, Robert V. Floro All Rights Reserved This book is fully protected by copyright, and no part of it, with the exception of brief quotations embodied in critical articles and reviews, may be reproduced, recorded, photocopied, or distributed in any form or by any electronic or mechanical means, or stored in a database or retrieved system, without the written consent of the Author/publisher. Any copy of this book not bearing a number and the signature of the Author on this page shall be denounced as proceeding from an illegal source, or is in possession of one who has no authority to dispose of the same. First Printing, 2010 Serial No. _____________ LCCCN, Library of Congress Catalog Card Number: Floro, Florentino V., 2006, " Philippine Mystic Dwarves LUIS, Armand and Angel Meet Fortune-telling Judge", 1st edition, ____ p., FIL / ______ / ______ / 2010 2 ISBN ____________________ 3 Printed & Published by: FLORENTINO V. -
Cultural and Religious Dynamics of the Church in the Philippines1 Kenneth D
Andrews University Seminary Studies, Vol. 46, No. 1, 109-119. Copyright © 2008 Andrews University Press. CULTURAL AND RELIGIOUS DYNAMICS OF THE CHURCH IN THE PHILIPPINES1 KENNETH D. MULZAC Andrews University The Philippines consist of 7,250 islands. About 700 of these are populated with approximately 89.5 million people, at an average population growth rate of 1.8 percent per year. These citizens represent a unique blend of diversity (in languages, ethnicity, and cultures) and homogeneity.2 Despite this diversity, one common element that characterizes Filipinos is a deep abiding interest in religion that permeates all strata of society. Fully 99.3 percent of the population identify with a specific religion (see Table below).3 The overwhelming Christian majority makes the Philippines the only country in Asia that is predominantly Christian. Christian behavior, therefore, is influenced not only by the convictions of the respective faith communities, but also by certain psychosocial values held in common by the Filipino people. In order to understand the Filipino Christian, these values must be apprehended and appreciated.4 As one Filipino thinker has noted, we must 1I am writing as an outside observer. From September 2000 to November 2004, I taught religion at the Adventist International Institute of Advanced Studies, a graduate school owned and operated by the Seventh-day Adventist Church that is located in the Philippines. In an attempt to understand the Filipino mindset and possible response to teaching, preaching, and evangelism, I undertook this investigation. I discovered that this is a wide field that has been properly studied and documented, though in scattered places.