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1 Kapampangan Folk Music, Games, and Theater: 2 An Endangered Oral Traditions 3 4 The culture of the Kapampangan people in the province of , 5 is so diverse that even its name Pampang is rooted on the word 6 which means shore or the loading and unloading point of all transactions 7 that are foreign, starting from the time of the early Chinese down to the 8 Spaniards and so on. Among these diversities are the oral traditions found 9 in the province which they learned true word of mouth. The researcher used 10 2 folk songs, 2 games, and 1 local theatre in the study: The Atin Ku Pung 11 Sing-Sing and Inyang Malati Ku folk songs which tell how the common 12 Kapampangan live, love, and laugh; The ancient structured poetic game 13 bulaklakan, which is usually performed during funeral wakes to mitigate the 14 pain experienced by the bereaved family, and the salikutan (hide and seek) 15 game where the starter needs to utter a chant before the game will start; 16 And lastly, the re-enactment of Joseph and pregnant Mary looking for 17 shelter held only during the night of Christmas using the native language 18 traversing in the streets of the village which they called layunan. This study 19 covered history, tradition, and ceremonies observed in Pampanga; its results 20 included interviews with 22 elder informants and 88 young respondents. The 21 main results were (1) the established oral traditions of the Kapampangans 22 clashed with westernized trends and modern society, it is pushing out slowly 23 by technology, globalisation, modernisation, mass movements, political, 24 economic and natural calamities; (2) the attitude of using and choosing 25 English and Tagalog as the language/s at home instead of the Kapampangan 26 significantly contributed to the weakening Kapampangan oral tradition; (3) 27 Kapampangan oral traditions are slowly dying because of lack of exposure 28 and familiarity to it by the young Kapampangans. 29 30 Keywords: Kapampangan, Folk Songs, games, theatre, oral traditions. 31 32 33 Introduction 34 35 How many mothers sing native lullabies for their babies? How many 36 fathers played indigenous games with their wards? And, how many families 37 witnessed cultural arts live performances? ―The oral traditions and expressions 38 domain encompasses an enormous variety of spoken forms including proverbs, 39 riddles, tales, nursery rhymes, legends, myths, epic songs and poems, charms, 40 prayers, chants, songs, dramatic performances and more. Oral traditions and 41 expressions are used to pass on knowledge, cultural and social values and 42 collective memory. They play a crucial part in keeping cultures alive‖ 43 (UNESCO: Intangible Cultural Heriage, n.d). 44 Oral tradition is the collection of information through the word of mouth 45 from generation to generation. This has been the main vehicle for transmitting 46 information in preliterate societies (Fathu & Prihe Slamatin , 2018). Folk arts 47 and music, indigenous games, folk tales, and prayers are some of the oral 48 traditions of the Kapampangan that are dynamic and highly diverse for 49 evolving, string, and transmitting knowledge, arts, and ideas (Foley, 2020).

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1 ―Pampanga‖ originated from the word ―pampang‖ which means riverbank 2 both in Pampango, when early Spanish missionaries referred to the natives as 3 people by the river (Dizon D. H., 1981; Henson, 1965; Castro R. I., 1981), and 4 it was the very first province created on the island of (Henares, 2001; 5 Camaya, n.d.). Kapampangan belongs to the Malayo-Polynesian family of 6 languages (Larkin, 1993; Manlapaz, 1981) prevalent in the islands and is 7 closely related to both Tagalog (speakers from , Cavite, , 8 and ), and Sambal (speakers from ), the Pampangans 9 could not readily communicate in that dialect with the people nearby Zambales 10 Province or the adjacent Tagalog region. So in spite of broad cultural 11 similarities, the Kampangans could be identified by their language (Larkin, 12 1993). The language is spoken in the province of Pampanga, in the southern 13 half of , northern portion of Bataan and Bulacan. It is also understood in 14 some villages of Nueva Ecija, and by the Aetas of Tarlac, Pampanga, and 15 Zambalez. 16 Kapampangan is one of the major languages of the Philippines spoken 17 mainly in the province of Pampanga, including some other towns along its 18 boundaries (Del Corro , n.d.; Manlapaz, 1981). It is in fact the name used by 19 the native speakers who are also called Pampangan, Pampango. From the 20 earliest times until the mid – 1900s, most Kapampangans referred to their 21 province as Capampangan; it was the non-Kapampangans like the Spaniards, 22 Americans and other Filipino who called the province Pampanga (R.T., n.d.). 23 Very little is known about Kapampangan oral tradition prior to the arrival 24 of the Spaniards in the 16th century. From 1580-1900, the field of 25 studies was predominated by Spaniards, mostly friars. 26 In line with their intention to learn the oral tradition of their subjects, this 27 period is one of the pedagogical literature in all forms as dictionaries, 28 grammars, catechism, and how to carry simple conversations (Del Corro , n.d.). 29 Kapampangan has a diversity of culture in terms of oral tradition, some of 30 which in arts and music are: polosa this is a lyrical recitation which is rendered 31 in kapampangan and in pronto, the need to memorize the lyrics is not 32 important, whatever the polosador sees at the moment that is what he usually 33 recites, the tagulele is chant of lamentation during a person's wake or burial, 34 relating the bravery of the deceased; layunan is a Kapampangan re-enactment 35 of Joseph and Mary‘s search for suitable kubol to give birth to Jesus rendered 36 true song in the street in the 24th night of December; and a lot of folk songs; 37 Prayers are spoken and recites in Kapampangan, during Lenten seasons which 38 is called maleldo by the Kapampangan some folks sing verses of the bible true 39 sound of gegege in the pabasa (altar); Kapampangan has a unique folk games 40 like bulaklakan (flower game) an ancient poetic game played during the nights 41 burial of the wake; and one of the Kapampangan folklores, Sinukwan, a 42 Kapampangan mythical king lived in the legendary Mt. Arayat in the province 43 of Pampanga. 44 The aforementioned oral tradition were unfortunately not practically 45 appreciated well by the Kapampangan youth nowadays. The oral tradition in 46 Province Pampanga, Philippines like some other oral tradition in the world is in

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1 great danger, it is slowly dying, and this fact cannot be underestimated and 2 denied, more specifically on the three (3) progressive cities of the province. 3 Each language is a unique expression of the human experience of the 4 world (UNESCO Ad Hoc Expert Group on Endangered Languages, 2003) 5 Language grow, evolve, and mutate, in some instances some languages 6 survived fires, floods, droughts, famines and wars (Silva, 2018). however, there 7 are also recorded languages that dies. The world is in massive language 8 extinction, languages are disappearing at an unprecedented pace (UNESCO 9 Atlas of the World‘s Languages in Danger, 2016). Most of the reputable 10 sources states that one language dies every 14 days (Rymer, 2012; Strochlic, 11 2018) Over 40% of the world‘s approximate 7,000 languages are at risk of 12 disappearing (About the Endangered Languages Project, n.d.; Shurkin, 2014; 13 Rymer, 2012; Foltz, 2015; Laliberte, 2018; Tesch, n.d.; Foltz, 2015; Eschner, 14 2017) and 95 percent of the world‘s population speak 300 of them, some 40 15 percent of the world's languages are threatened (About the Endangered 16 Languages Project, n.d.; Shurkin, 2014). Thousands of languages have gone 17 extinct in the last few centuries, and language of any people whose total 18 population is fewer than 35,000, is possibly endangered (Shurkin, 2014; Tesch, 19 n.d.), though approximately six thousand languages still exist, many are under 20 threat (UNESCO Ad Hoc Expert Group on Endangered Languages, 2003). 21 According to one count, 6,703 separate languages were spoken in the world in 22 1996. Of these, 1000 were spoken in the Americas, 2011 in Africa, 225 in 23 Europe, 2165 in Asia, and 1320 in the Pacific, including Australia (Hornsby, 24 n.d.). Only the top 100 are widely spoken (Eschner, 2017). By 2100, it is quite 25 realistic to expect that half of these languages will be gone (Hieber, 2012). 26 More than 200 languages have become extinct around the world over the last 27 three generations (UNESCO Atlas of the World's Languages in Danger, n.d.). 28 For example, for Uganda lists 6 languages, of which 3 are now considered 29 extinct, namely Napore, Nyang‘i and Singa (Hornsby, n.d.). 30 ―When humanity loses a language, we also lose the potential for greater 31 diversity in art, music, literature, and oral traditions,‖ (Strochlic, 2018). Each 32 language is a key that can unlock local knowledge about medicinal secrets, 33 ecological wisdom, weather and climate patterns, spiritual attitudes and artistic 34 and mythological histories‖ (Eschner, 2017). Scholars think, nearly half of the 35 world‘s current stock of oral tradition may disappear. More than a thousand 36 are listed as critically or severely endangered—teetering on the edge of 37 oblivion (Rymer, 2012). 38 The study of Kapampangan oral tradition is a study of history, culture and 39 arts, and tradition that where saved by the elders which needs to unveil by the 40 youth and should acknowledge and protect its presence, because oral traditions 41 like any other languages around the world are dying, and dying fast (Eschner, 42 2017) 43 44

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1 Method 2 3 The study employed the descriptive combined with historical method which 4 relies to describe the past to determine answers to current questions. Extensive 5 work were devoted to data collection in which to monitor indigenous cultural 6 setting of the province. The researcher‘s earlier familiarity with the terrain and 7 the people made it easier for him to define geographical as well as the cultural 8 limits of the area of the study and to locate and get in touch with the informants 9 identified. 10 With the overflowing oral traditions the province can offer, the researcher 11 selected the Atin Ku Pung Sing-sing and Inyang Malati Ku folk songs in the 12 study, because these are songs of the common Kapampangan which tell so 13 much how they live, love, and laugh, learned true word of mouth. Another is 14 the ancient structured poetic game bulaklakan, which is usually performed 15 during funeral wakes to mitigate the pain experienced by the bereaved family 16 and salikutan (hide and seek) where the starter of the game needs to uttered a 17 chant before the game will start. And lastly, since Pampanga serves as the 18 Christmas capital of the Philippines and for being religious individuals of the 19 Kapampangans the layunan was also included in the study, this is the re- 20 enactment of Joseph and pregnant Mary looking for shelter held during the 21 night of Christmas. 22 The researcher conducted the study in the province of Pampanga, an area 23 occupying 2,181 square kilometers (Pampanga Socio Economic Profile, 2001) 24 which is rich in oral tradition. The province is composed of twenty (19) 25 municipalities namely , Arayat, , , Florida Blanca, 26 , , , , , Mexico, , , San 27 Luis, San Simon, , Sta. Ana, Sta. Rita, Sto. Tomas, and three cities, the 28 City of San Fernando, City of , and the Angeles City. 29 The researcher selected 1 informant (elder) in each towns aged 60 and 30 above to identify and interpret the oral traditions. Further, 88 respondents 31 meaning 4 in each town were also included in the study aged 18 year old to 30 32 to interpret the same material interpreted by the elders, this is to gauge the 33 existence of the oral tradition among the young respondents. Words were taken 34 from the oral tradition written in English interpreted in kapampangan by the 35 respondents. 36 Pertinent documents were analysed by the researcher such as local history, 37 maps, books, old memorandums, fliers‘ from the towns, and the different 38 Kapampangan dictionaries. 39 To identify if Kapampangan words from different decades changes true 40 times, the dictionaries of Friar Diego Bergaño in 1732 which was translated 41 into English by Venancio Samson in 2007; of Luther Parker in 1905; and of 42 Michael L. Forman in 1971 were utilized. 43 44

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1 Findings 2 3 Atin Ku Pung Singsing 4 5 A song when literally translated in English is ―I Have A Ring‖. The song 6 presents a woman who is looking for a missing ring inherited from her mother 7 and offers her love as a prize for the man who could find it. How well the 8 kapampangan young and old sing the song efficiently? Table 1 presents the 9 result of respondents interpretation to some words found in the song. Below is 10 the lyrics of the song. 11 12 Atin ku pung singsing, Metung yang timpukan 13 Amana ke iti, King indung ibatan.* 14 Sangkan keng sininup, King metung a kaban 15 Mewala ya iti, E ku kamalayan. 16 17 Ing sukal ning lub ku, Susukdul king banwa 18 Pikurus kung gamat, Babo ning lamesa. 19 Ninu mang manakit, King singsing kung mana 20 Kalulung pusu ku, Manginu ya keya. 21 22 Table 1. The Interpretation of the Atin Ku Pung Sing-sing Song

Interpretation of the elders aged 60 years and above Interpretation of the youth aged 18 - 30 years old

Kapampangan The same With other The same With other translation variations Lost in Can sing the translation variations Lost in Can sing the No Answer Total No answer total from the (correct translation song from the (correct Translation song Dictionaries translation) Dictionaries translation)

no. % no. % no. % no. % no. % no. % no. % no. % no. % no. % no. % no. %

Timpukan 11 50 6 27.27 3 13.64 2 9.09 22 100 6 6.82 4 4.545 0 78 88.64 88 100

Indu 16 72.73 6 27.27 0 0.00 22 100 44 50.00 30 34.09 14 15.91 0 88 100

Sankan 18 81.82 4 18.18 0 0.00 22 100 56 63.64 34 38.64 0 0 90 102.3

Sininup 16 72.73 6 27.27 0 0.00 22 100 45 51.14 33 37.5 0 0 78 88.64 22 100 76 86.36 Kaban 22 100 0 0 0.00 22 100 51 57.95 23 26.14 0 14 15.91 88 100

Susukdul 19 86.36 2 9.091 0 0 21 95.45 42 47.73 28 31.82 0 18 20.45 88 100

Kalulu 22 100 0 0 0 22 100 88 100 0 0 0 88 100 23 Manginu 22 100 0 0 0 22 100 81 92.05 4 4.545 0 3 3.41 88 100 24 25 Table 1 presents the interpretation of some words of the respondents in the 26 song Atin Ku Pung Singsing. 100% among the elder informants can sing the 27 song while only 86.36% young respondents can still sing the song. The word 28 timpukan which came from the root word tampuk meaning stalk, stem of fruits, 29 or crown that remains when the fruit is removed from the stem or stalk. the 30 meaning of timpukan in the song on the other hand refers to a ring encrusted 31 with a stone. The result shows that 50% among the elder informants still 32 possess the same interpretation since the 1700‘s and 27.27% have other correct 33 variations like tampuk, timpuk sing sing, kulkul para king batu however, there 34 are 13.64% who lost the interpretation because the word became batu (gem) to

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1 them. And 9.09% do not know its meaning. Poor result was seen among the 2 youth of having most (78%) result has no answer. 3 Indu means mother in English and 100% among the elder informants 4 identified its meaning combined with other variations like inda, ima, inang, 5 and nang. Among the youth, westernized variations like mama, ma, mom, 6 mum, and mommy were uttered by the respondents (34.09), fourteen or 7 15.91% lost the interpretation thinking that the meaning is ―father‖ due to the 8 masculinity of the word. 9 The word sangkan when translated in English is the one that uses as an 10 excuse, reason, cause, explanation. All elder informants were able translate the 11 words (100%) combined with other variations of pamanyangkan, 12 magsangkan, manyangkan, panyangkan, panyangkanan, and isangkan, the 13 same as the youth, what is nociable is the word kunyari (example), the 14 variation interpretation is still correct however it is not kapampangan in nature 15 but Tagalog. 16 Sininup means keep in English, all elder respondents were able to translate 17 the word including the variations same as with the younger respondents, 18 variations such as salikut, and manyalikut came out in their answers. 19 A box or a chest is when translated in Kapampangan is kaban. 100% 20 among the elder informants were able to translate the word. To the young 21 generation a specific word Lulanan abias, and datukanan came out. And 22 15.91% has no answer. 23 Susukdul came from the root word sukdul meaning to touch the top, to hit 24 the top, 100 percent among the elder informants identify the word having a 25 variation of mabut, miras, and sadsad, while the younger respondents reached 26 47.73% the same interpretation with the dictionary and 31.82% having the 27 same variation with the elder informants. There are 18 young respondents or 28 20.45% which has no answer. 29 Kalulu which means poor got a favourable response of 100% for both 30 elder and younger respondents. 31 Manginu came from the root word ginu means lord, or master. 100% 32 among elder respondents got the exact interpretation, while there are 3.41% 33 among the young respondents did not got the correct interpretation. 34 35 Inyang Malati Ku 36 37 The folk song Inyang Malati Ku. is a popular „basultu‟ comprising of 38 many versions, lyrics-wise—from romantic to the comic (“Inyang malati ku, 39 linub kung kutseru, sira ya'ing kalesa, pile ya'ing kabayu‖) . Even the beat is 40 sung in varied ways—from slow and wistful, to bouncy and upbeat. This 41 version has a more nostalgic feel to it. 42 Below is an excerpt of the song Inyang Malati Ku. 43 44 E ku pa kelingwan anyang malati ku 45 Malati ka naman ikang kakyalung ku 46 Maligaya ku bye keti babo yatu 47 Uling balang saglit ati ka siping ku

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1 2 Lalam balag opu tibis na nitang lwal 3 Siping ning talaga lele ning talaksan 4 Babo ning garosa 'tin katang pyalungan 5 Perang kalapanti darapuk tong bikan 6 7 Table 2. The Interpretation of the Inyang Malati Ku Song

Interpretation of the elders aged 60 years and above Interpretation of the youth aged 18 - 30 years old

Kapampangan With other The same With other The same variations Lost in Can sing the translation variations Lost in Can sing the translation from No Answer Total No answer total (correct translation song from the (correct Translation song the Dictionaries translation) Dictionaries translation)

no. % no. % no. % no. % no. % no. % no. % no. % no. % no. % no. %

kelinguan 22 100.00 0.00 0.00 0.00 22 100 82 93.18 6 6.82 0.00 0.00 88 100.00 kakyalung 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 balag 22 100.00 0.00 0.00 0.00 22 100 43 48.86 0.00 0.00 35 39.77 78 88.64 talaga 22 100.00 0.00 0.00 0.00 22 100 27 30.68 18 20.45 11 12.50 32 36.36 88 100.00 garosa 22 100.00 0.00 0.00 0.00 22 100 18 81.82 57 64.77 13 14.77 0.00 18 20.45 88 100.00 24 27.27 pyalungan 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 pengili 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 sagakgak 22 100.00 0.00 0.00 0.00 22 100 75 85.23 10 11.36 0.00 3 3.41 88 100.00 8 sinunga 22 100.00 0.00 0.00 0.00 22 100 84 95.45 0.00 0.00 4 4.55 88 100.00 9 10 Table 2 presents the interpretation of selected words taken from the song 11 Inyang Malati Ku. 81.82% among elder respondents can still the song 12 wholeheartedly, while young respondents got only 27.27% . the word 13 kelingwan means forgotten in English is 100% among the elder informants and 14 the same as true with the young ones having kalingwan, kakalingwan as 15 variations. 16 Playmate is interpreted as kakyalung got 100% translation to both elders 17 and young kapampangan. 18 A trellis is interpreted as balag by the kapampangan got 100% translation 19 among the elder informants while only 48.86% were identified by the young 20 ones. 21 Talaga means a hole in the ground which serves as a well, or cistern was 22 interpreted by all elder informants (100%), however, only 30.68% were able to 23 interpret by the young respondents, balun, and kulkul danum were the 24 variations given by the young resondents (20.45), 36.36% were unable to 25 answer. And 12.50% lost the translation having a meaning of ―realy‖ which is 26 a word used by the Tagalog speaking reagion. 27 Garosa is a sled which was interpreted by all elder informants (100%) 28 while the young ones got a variations of gareta, and karosa, however 20.45% 29 did not responded. 30 The word pyalungan which means ―toy‖ as well as the word pengili from 31 the word gili which means to slice, to cut using a knife were translated by all 32 respondents, elder informants and young ones (100%).

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1 The word sagakgak meaning to laugh boisterously were translated by all 2 elder respondents (100%), while the youg respondents gave a variations of 3 mayli, and kakayli and 3.41 do not know the answer. 4 Running out of breath because of being tired is sinunga among the 5 kapampangans, all elder informants (100%) were able to translate the word, 6 while there are 4.55% among the young ones who were un able to answer. 7 To note balag and talaga presents low scores. The said words are mostly 8 present in the farm and rural areas, and very few talaga is seen in the province. 9 A language that travels well lasts longer. don‘t look at the total number of 10 people who speak it, look at the number of communities who do, instead 11 (Silva, 2018). 12 13 14 Folk Game 15 16 Salikutan or gárapúnan is usually played at sunset or nigh time to 17 challenge the taya (it), the game is similar with the hide and seek, the taya 18 needs to utter the chant aloud before he/she start seeking. 19 The following is the verse of the game: Salikutan bante kuran, ing minuna, 20 „yang taya! Metung, adwa, atlu, apat, lima, anam, pitu, walu, syam, apulu. 21 22 Table 3. The Interpretation of the Salikutan Game

Interpretation of the elders aged 60 years and above Interpretation of the youth aged 18 - 30 years old

Kapampangan With other The same With other The same variations Lost in Can sing the translation variations Lost in Can sing the translation from No Answer Total No answer total (correct translation song from the (correct Translation song the Dictionaries translation) Dictionaries translation)

no. % no. % no. % no. % no. % no. % no. % no. % no. % no. % no. %

Salikutan 22 100.00 0.00 0.00 0.00 22 100 83 94.32 0.00 5 5.68 0.00 88 100.00 Bante 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 Kuran 22 100.00 0.00 0.00 0.00 22 100 65 73.86 0.00 0.00 23 26.14 88 100.00 Minuna 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 Metung 22 100.00 0.00 0.00 0.00 22 100 22 100.00 88 100.00 0.00 0.00 0.00 88 100.00 24 27.27 Adwa 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 Atlu 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 Apat 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 23 Apulu 22 100.00 0.00 0.00 0.00 22 100 88 100.00 0.00 0.00 0.00 88 100.00 24 25 Salikutan came from the word salukut or salikut meaning to hide oneself in 26 English was interpreted by all elder respondents, while there were 5.68% 27 among the young ones lost the translation and turned into a Tagalog word 28 taguan. 29 Bante which is guard or watch over in English was translated 100% by the 30 respondents, together with the numbers 1, 2, 3, 4, 5, and 10. 31 Kuran is a large pot used for cooking was interpreted by all elder 32 informants (100%), while some young respondents of 26.14% had no idea 33 what is it all about, the researcher assumed that it is because of the presence of

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1 the rice cooker in the homes of the respondents which pushed the absence of 2 the kuran. 3 4 bulaklakan 5 6 The bulaklakan is a game usually played during the funeral wake, 7 participants imagine themselves as various flowers being challenged by a taya 8 (it) as a kambubulag (butterfly) or pati-pati (dove) for female taya, and ari 9 (king) for male taya. Table 3 presents selected words used in the game 10 bulaklakan and how the words were interpreted by the respondents. 11 12 Table 3. The Interpretation of the bulaklakan Game

Variations Correct Identification of Correct Identificatio of Flowers (Elders aged 60 the Flowers (Youth aged Elders Kapampangan Scientific Name years and above) 18 - 30 years old) aged 60 Youth aged years and 18 - 30 above years old No % no % no %

Kampuput syn. Nyctanthes sambac 22 100.00 63 71.59 0.00

Kambubuluk Lantana antillana Raf. 22 100.00 78 88.64 0.00 Cananga odorata (Lam.) Hook f. Ilang-ilang 22 100.00 88 100.00 0.00 & Thomson Alas Diyes 10 o‘clock, Portulaca grandiflora 22 100.00 84 95.45 0.00

Kamantigi Impatiens balsamina Linn 18 81.82 34 38.64 0.00

Kara-Karikutsa Plumeria acuminata W. T. Ait. 18 81.82 32 36.36 10 11.36

Mala-marine Mimosa pudica 22 100.00 84 95.45 13 14.77

Pandakaki abernaemontana pandacaqui 15 68.18 28 31.82 0.00 13 Pukendang Clitoria ternatea Linn 22 100.00 23 26.14 0.00 14 15 The rarity and abundance of the flowers in the province made it unpopular 16 nor popular to the respondents, the presence of the flower stores may add as 17 well to the dying of this unique oral tradition who sells readymade flowers and 18 sells flowers not endemic to the province, another are the rising numbers of the 19 funeral parlors/chapels in the urbanized areas of the province closes the door 20 for the bulaklakan game not to be played and be forgotten nowadays. 21 22 23 Folk Theater 24 25 Layunan, from the root word layon meaning to shelter, or to lodge one into 26 your house (Bergaño, 1732), it is the Kapampangan version of the 27 panunuluyan of the Tagalog, it is believed that the tradition is the same as of 28 the Mexican Las Posadas (Roces, 2007), which means seeking lodging in 29 Bethlehem, it is being staged by the Kapampangans in full costume to usher 30 the coming celebration of Christmas. 31 Layunan is held on the eve of Christmas after the mass, a dramatic ritual 32 combined with acting and singing. The casts‘ traverses in the streets of the

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1 baranggay (village) where folks who would like to participate should build a 2 kubol (small nipa hut) in front of their house. During the procession, images of 3 Joseph and Mary is with the maglayunan carried by a carroza which was 4 decorated by a camadero is with flowers. 5 Layunan is performed in the towns of Arayat, Santa Rita, Candaba, 6 Guagua, and Sto. Tomas. In each town, different live performances happened. 7 To compare, in Santa Rita only (as stated by Ms. Karen Saplala Shih, 46 years 8 old, the keeper of the layunan script which she inherited from her forefather) 9 different music is rendered in each kubul, while in Candating, Arayat on the 10 other hand, plays one musical tune repeatedly rendered by the 11 hermano/Hermana accompanied by a band in each kubol ( Charlse Bryan S. 12 Anieva, 31). The script has different versions in terms of wordings and format 13 in each towns, however the characters, content/plot, and costumes are the 14 same. Most of the time one of the elder informants of the church is the keeper 15 of the script and the seeker of the next hermano/hermana of the play who must 16 have a good reputation in the village. 17 Below is an excerpt from the Layunan piece (from Candating, Arayat). 18 19 House hold: ―Nínu íkó saʼng dínatáng, at nón ko ménibatán? 20 Métung kayú múng sabágal kíng tudtúd kúng manyáman.‖ 21 22 Mary and Joseph [will response by singing] 23 24 House hold: ―Ót kaláwut yú palá penibatán, bát sinúlung kayú bénging 25 kapitángan?‖ 26 ―nánu waring dadaptán, obat keti kayu dinatang?‖ 27 28 Mary and Joseph [will response by singing] 29 30 House hold: ―Éyu warî kabalwán ing útus ng Áring César?‖ 31 ―E tatanggap ninuman ing sasabing maglayunan.‖ 32 33 Mary and Joseph [will response by singing] 34 35 House hold: ―O kakálugúran buri dakó máng tanggápan. 36 Éko malyári kéti úling malatî ya inińg kárinán.‖ 37 Mary and Joseph [will response by singing] 38 39 ―Anýa éyu akákit alá náng páglugalán? 40 Úling déng táu kéng balé ku, sungláb lang dakál.” 41 “Makó nakóng marápal bańg ásundû ku ingtudtud kung 42 manyáman.” 43 ―E malyári ing pakisabi yu úling malatî ya ing balé ku.‖ 44 ―King aliwâ kayú painturû póta karín manákit kayú.‖ 45 46

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1 Only 8% among the respondents witnessed the performance of layunan, 2 and almost respondents has no idea how it is staged. This is probably because 3 it is held on few barrios (villages) of the province and most are busy preparing 4 for the night Christmas. The words maglayunan, sungláb, marápal, painturû 5 were mostly unknown to the respondents. 6 7 8 Factors affecting Endangerment of Kapampangan Oral tradition 9 10 Kapampangan oral tradition undergone a period of internal development. 11 This established as the most contributive factor in the attainment of its island- 12 nature character (Dizon L. L., 2000). Oral tradition endangerment may be the 13 result of external forces such as military, economic, religious, cultural, or 14 educational subjugation, or it may be caused by internal forces, such as a 15 community‘s negative attitude towards its own language. Internal pressures 16 often have their source in external ones, and both halt the intergenerational 17 transmission of linguistic and cultural traditions. Many indigenous peoples, 18 associating their disadvantaged social position with their culture, have come to 19 believe that their languages are not worth retaining. They abandon their 20 languages and cultures in hopes of overcoming discrimination, to secure a 21 livelihood, and enhance social mobility, or to assimilate to the global 22 marketplace (UNESCO Ad Hoc Expert Group on Endangered Languages, 23 2003). 24 25 Provincial Landscape Change 26 27 There is an evidence that most of Bulacan and Nueva Ecija, Eastern 28 Bataan and Tondo were Kapampangan at the beginning of the Spanish 29 conquest (Camaya, n.d.). Historically, the territory of the Kapampangan 30 covered not only the present province, in the days of conquista, Pampanga had 31 a much wider land area than it does now (Castro R. I., 1981) Hispanization that 32 saw the heroism of Pampango Prince Soliman and Raja Lacandula in the battle 33 of Tondo led to the disintegration and diminution of the empire, then 34 eventually to its creation as a province in 1752 (Dizon D. H., 1981; Orejas, 35 2003) with Bacolor as the capital town (Dizon D. H., 1981; Nepomuceno, 36 2003), the created province was then all four provinces now of Bataan, Tarlac, 37 Nueva Ecija and part of Bulacan (Dizon D. H., 1981; Castro R. I., 1981). 38 December 11, 1571 was the day that the great Kapampangan region was 39 reduced to a mere province of . For over a hundred years, the 40 territory of Pampanga stretched as far as the mission of Cagayan in the North, 41 which included the towns of Caranglan, Pantabangan, and Puncan of Nueva 42 Ecija, On the west, it included the towns of , Llana Hermosa, 43 , Samal, Balanga, Pilar and Udiong (now Orion). And on the 44 east, it stretched as far as Baler, Tayabas, and the Towns of Malolos, Quingua 45 (now Plaridel), , Caluya (Bigaa) Hagunoy and in the South

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1 (Dizon D. H., 1981; Henares, 2001; Cabusao, 2006; Nepomuceno, 2003; 2 Camaya, n.d.). 3 The reduction of the province started when the creation of Bataan 4 absorbed the strip comprising the towns of Dinalupihan, Hermosa, Orani, 5 Samal, Abucay, Balanga, Pilar, and Orion in 1754 , In 1848, Pampanga lost the 6 towns of , , San Isidro, San Antonio, and Aliaga to Nueva Ecija. 7 In 1850, Its San Miguel Town was given to Bulacan, followed in 1860 due to 8 lawlessness caused by the Aeta wars, Pampanga gave up more of its towns of 9 , , Concepcion, Victoria, Tarlac, Magalang, Porac, and Florida 10 Blanca were detached and erected into a ―commandacia politico military‖ with 11 the last four only having been returned in 1873 (Dizon D. H., 1981; Henares, 12 2001; Cabusao, 2006). 13 14 Urbanization of the towns 15 16 Thus urbanization is an important factor in oral tradition death. To be sure, 17 the wondrous features of cities that draw immigrants — greater economies of 18 scale, decreased search costs, increased division of labor — are all made 19 possible with capitalism, and so in this sense oral tradition may die for 20 economic reasons (Hieber, 2012). The province is now comprised of three (3) 21 cities, having 2 air bases (Clark field and Basa Air Base) that greatly 22 influenced the culture and tradition of the Kapampangan. Different people 23 coming from different provinces as well as different nations lived inside and 24 outside the air bases. Farms were also transformed into malls where some 25 employees are not native of the province. 26 Historically, regional trade has fostered the creation of many new lingua 27 francas, and the result tends to be a stable, healthy bilingualism between the 28 local language and the regional trade language (Hieber, 2012). One is 29 globalization, a nebulous term used disparagingly to refer to either global 30 economic specialization and the division of labour, or the adoption of similar 31 cultural practices across the globe (Hieber, 2012). 32 Trade does not kill languages any more than it kills any other type of 33 cultural practice. Trade enhances the exchange of cultural practices and fosters 34 their proliferation (Hieber, 2012). 35 36 Natural Calamities and Mass Movement 37 38 The areas affected by climate-related disasters are often ones that exhibit 39 great oral tradition diversity and include languages with small numbers of 40 speakers, which are especially vulnerable (Foltz, 2015). Losing oral tradition to 41 natural disasters. Some of the countries affected by the earthquake and tsunami 42 that killed about 230,000 people in 2004 are also very linguistically diverse. 43 Often, we do not know precisely what effect natural disasters have on the 44 languages spoken in affected areas. What we do know though is that 45 environmental pressures increase mobility and migration and that migration 46 affects oral tradition change and death. A further increase in climate-related

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1 disasters may further accelerate the disappearance of oral tradition (Foltz, 2 2015). It is already clear that climate change influences modern migration 3 patterns. Climate-related disasters displaced an estimated 20m people in 2008 4 (Foltz, 2015). 5 An increase in climate-change related natural disasters may affect oral 6 tradition diversity. A good example is Vanuatu, an island state in the Pacific, 7 with quite a dramatic recent rise in sea levels (Foltz, 2015). 8 People have been moving from small communities to big cities in huge 9 numbers since the dawn of the industrial revolution (Silva, 2018). Migration 10 also plays a large role in oral tradition change and death. When speakers of 11 Proto-Indo-European migrated to most of Europe and large parts of Asia 12 between 6,000 and 8,000 years ago, they probably brought about massive oral 13 tradition change and death (Foltz, 2015). 14 Great floods have caused the relocation of many towns in Pampanga as 15 well as Tarlac. Mexico Town Proper used to be San Jose Matulid, 16 where the town first church (oldest in the province) still stands fronting Sapang 17 Matulid, and so did Minalin (Formerly located in Sta. Maria Macabebe) 18 (Orejas, 2003), The Town of Minalin was formerly located in Macabebe which 19 was called Sta. Maria in honor of the wives of the four founders of the town 20 namely, Mendiola, Nucum, Lopez, and Intal, who had negotiated a piece of 21 land from a datu. (Orejas, 2003; Tantingco, Magalang, Minalin, Porac: The 22 Towns that Moved, n.d.). In 1683, flood inundated Sta. Maria and carried the 23 logs intended for the construction of the church downstream, right on the 24 riverbanks in burol, the residents took it as heavenly sign, built the church on 25 the spot and named the place ―Minalis‖, meaning ―moved to‖. One of the 26 succeeding gobernadorcillos, Don Diego Tolentino, misspelled it as Minalin 27 and the error stuck (Tantingco, Magalang, Minalin, Porac: The Towns that 28 Moved, n.d.)., Lubao (formerly in Baranggay Sta. Cruz) (Fernando; Orejas, 29 2003) and Concepcion and Magalang, which used to be one town (Macapsa) 30 until flood waters from Cuayan and Maisac Rivers forced residents to transfer 31 to San Bartolome; Floods from Parua River forced another mass evacuation: 32 one group moved north led by the Aquinos, Yumuls and Pinedas transferred to 33 Barrio Matandoc which eventually became Concepcion, another group 34 remained for a while in San Bartolome until yet another flood, in 1856 35 necessitate an evacuation southward The move was headed by the 36 gobernadorcillo Pablo Luciano, who, together with his followers like the 37 Cortezes and Davids, moved from San Bartolome to Barrio San Pedro or 38 Talimundoc which remained the present Magalang (towns complete name is 39 San Pedro Magalang although its titular patron saint is San Bartolome) also 40 became the new . The old site of San Bartolome, meanwhile, was 41 known as Balen Melacuan (Abandoned Town) and is now mere barrio of 42 Concepcion (Fernando; Magalang: One of Pampanga's oldest towns, 2018; 43 Castro A. R., 2011; Municipality of Magalang, 2013; Tantingco, Magalang, 44 Minalin, Porac: The Towns that Moved, n.d.). 45 Porac used to be in Batiauan. Dumandan, nephew of Prince Balagtas 46 arrived from Madjapahit 200 years before Spaniards came to Pampanga is said

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1 to be the founder of the settlement. Also on September 16, 1867, due to 2 drought-like conditions on the mountain slopes, the town transferred to its 3 present site, called Capatagan (‗plain‖). It was near a river called Porac, from 4 which the town borrowed its present name (Tantingco, Magalang, Minalin, 5 Porac: The Towns that Moved, n.d.). 6 In 1991, when Mt. Pinatubo was erupted, Kapampangan were forced to 7 evacuate and relocated in the neighbouring towns and municipalities. Some 8 residents of Bacolor, Porac, Florida Blanca, San fernando moved to different 9 resettlements of the province namely: Bulaon resettlement in San Fernando; 10 Madapdap resettlement in Mabalacat; Sta Lucia resettlement in Magalang; 11 Pandacaqui resettlement in Mexico (Sy, 2012), Tokwing resettlement in Porac 12 and Epza Ressetlemet in Angeles City. 13 Three (3) relocation sites in Pampanga province accommodated 8750 14 families who were displaced by the Phase 2 of the North Rail project of the 15 national government, Northville 14 at Barangay Calulut, San Fernando 16 Pampanga accommodated 3961 families, Northville 15 at Baranggay Cutud, 17 Angeles City accommodated 1688 families, and Northville 16 at Baranggay 18 Atlu Bola, Mabalacat accommodated 3578 families (GMANews.TV, 2009) 19 20 Technology 21 22 Globalization made English a global phenomenon (Chan, 2016). 23 Globalization, which tears down national walls, is very real. While this has a 24 positive effects, there are also negative ones. What is worrisome is that its 25 negative effects are not apparent to most because they are very insidious 26 (Fernandez, n.d.). 27 Most of the new parents do not sing Kapampangan lullabies when they 28 want their children fall asleep but instead westernised and downloaded 29 lullabies, and nursery rhymes/songs from the web were played. 30 Kids use Tagalog or English in communication thru social media and other 31 form of communication like texting using cell phone, any language with a 32 television station and a currency is in a position to obliterate those without 33 (Rymer, 2012). 34 Communication in the national television uses the national language or 35 English as well the arrival of television, with its glamorized global 36 materialism, its luxury-consumption proselytizing, is even more irresistible 37 (Rymer, 2012). 38 In an increasingly globalized, connected, homogenized age, oral 39 traditions spoken in remote places are no longer protected by national borders 40 or natural boundaries from the languages that dominate world communication 41 and commerce (Rymer, 2012). 42 43 Foreign Invasion 44 45 The invasion of foreign countries in the Philippines made a remarkable 46 changes in the oral tradition of the Kapampangans. When the Spanish

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1 missionaries first came to evangelize the country, there were 2 insights came 2 over, first, there were as many languages as there were in the islands in the 3 archipelago, second, to facilitate communication, it was easier to learn to speak 4 the native‘s languages than to teach them to speak Spanish. These made 5 Spaniard to decide to get more linguistic experts from spain to study grammar 6 and languages of the country (Tantingco, Lost and Found in Translation). The 7 functional and pragmatic study of the local languages including Kapampangan 8 by the early religious missionaries graduated to scholarly mastery, which in the 9 long run secured the perpetuity of the local languages. The subjugated indios 10 of the Spanies colonies steadfastly embraced Hispanic culture and language 11 and that most – save only the Philippines – lost their native tongues (Musni, 12 n.d.) 13 The Japanese invaders disrupted the economy and helped erase those 14 kapampangan words from the minds of the Kapampangans (Urbano, 2002). 15 The construction of Clark Air Base opens the door of the Kapampangan 16 among the Americans, some of them got married with the Kapampangans 17 women near Clark Air Base. 18 Another foreign people that captured the beauty of the Province are the 19 Korean, Korean-related restaurants and other establishments are already 20 everywhere in Pampanga in fact one street in Angeles City is been called 21 Korean town. 22 23 Medium of Instruction in Schools and Universities 24 25 The language use in the school system in the Philippines is English not the 26 vernacular of the province (Fernandez, n.d.). As the DEPED already launched 27 the Mother Tongue-Based of Multilingual Education (MTB-MLE) program, 28 where schools are mandated to teach the child‘s first-language-first (Montalbo, 29 2019). The problem with implementing MTB – MLE here in Pampanga is that 30 Kapampángan is no longer considered the First Language (L1) by many, 31 adding the fact that only kinder to primary schools are taking the 32 Kapampangan language in teaching the students by the teacher. 33 34 35 Conclusions 36 37 The study deduced that some Kapampangan oral traditions is in great 38 danger, little by little Kapampangan loses their customs, beliefs and tradition 39 where oral traditions are embedded. It is important to note that Kapampangans 40 should understand the significant role of the oral traditions in their way of life, 41 and value its safeguarding to ensure that the future generation would be able to 42 enjoy the fullness of experience it can offer, without acknowledging it 43 Kapampangans will lose their individuality and history. 44 Undeniably, the attitude of using and choosing English and Tagalog as the 45 language/s at home instead of the Kapampangan significantly contributed to 46 the weakening Kapampangan oral tradition. Moreover, some parents humming,

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1 singing, and teaching babies westernized lullabies, nursery rhymes, and fairy 2 tales story telling during bedtime unintentionally made the young ones forget 3 their native oral tradition. In addition, the belief of some parents to successful 4 education and better career in the future lies if their children can speak fluently 5 in English and Tagalog. Most languages die out gradually as successive 6 generations of speakers become bilingual and then begin to lose proficiency in 7 their traditional languages. This often happens when speakers seek to learn a 8 more-prestigious language in order to gain social and economic advantages or 9 to avoid discrimination. (Tesch, n.d.) 10 Being fragile and invisible to the naked eye of the Kapampangan oral 11 traditions makes it vulnerable of dying. Unknowingly, the established oral 12 traditions of the Kapampangans clashed with westernised trends and modern 13 society, it is also pushing out slowly by technology, globalisation, 14 modernisation, mass movements, political, economic and natural calamities 15 which adds up in losing Kapampangans unique identity. 16 There are some words which only elder informants‘ use, the moment these 17 people die, those nouns and verbs will most likely fade into nothingness. To 18 note, some words and terms from folk songs, games, prayers, and folktales 19 could not be translated efficiently by the young ones whether literally or 20 figuratively. 21 Finally, the lack of interest, exposure and familiarity by the young 22 Kapampangans to oral traditions gives it a sign that it is slowly dying. Folk 23 songs possessed by the elders learned from their childhood which was passed 24 from their parents by their forefathers, together with the games enjoyed from 25 their playmates is not anymore used in their living, it is slowly forgotten by the 26 young ones, often the thoughts were changed and the perspective becomes 27 different. 28 29 30 References 31 32 About the Endangered Languages Project. (n.d.). Retrieved from The Endangered 33 Languages Project: http://www.endangeredlanguages.com/about/ 34 Bergaño, F. (1732). Vocabulary of teh Kapampangan Language in Spanish and 35 Dictionary of the in Kapampangan. Manila. 36 Booc, R. P., Rafaela, K. B., Torres, M. J., Bulawan, R. P., Jabonero II, L. C., Cortuna, I. 37 M., & Asuncion, J. E. (2019). THE TRADITIONAL FILIPINO GAMES: STATUS 38 CHECK AMONG GENERATION Z. International Scientific Journal: Theorethical 39 and Applied Science, 150-152. 40 Cabusao, R. C. (2006). Capampangan: Casalpantayanan at Casalesayan. Citizen's 41 Printing Press. 42 Camaya, E. N. (n.d.). Reclaiming the Kapampangan Regional Identity. Susi, 3(2). 43 Castro, A. R. (2011, August 7). Pampanga's Town: MAGALANG. Retrieved from Views 44 from the Pampang: http://viewsfromthepampang.blogspot.com/2011/08/261- 45 pampangas-town-magalang.html 46 Castro, R. I. (1981). Literature og teh Pamoangos. Philippines: Vera-Reyes Inc.

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1 Chan, K. (2016, December 02). These are the most powerful languages in the world. 2 Retrieved from World Economic Forum: https://www.weforum.org/agenda/2016/12/ 3 these-are-the-most-powerful-languages-in-the-world 4 Del Corro , A. H. (n.d.). Studies on Kapampangan. Susi, 1(2), pp. 7-10. 5 Dizon, D. H. (1981, February 13). Brief History of the Pampangos. Souvenir Magazine: 6 Aldo Ning Kapampangan. 7 Dizon, L. L. (2000). Amlat: Kapampangan Local History Contours in Tarlac and 8 Pampanga. 9 Eschner, K. (2017, February 21). Four Things That Happen When a Language Dies. 10 Retrieved from SMITHSONIAN.COM : https://www.smithsonianmag.com/smart-ne 11 ws/four-things-happen-when-language-dies-and-one-thing-you-can-do-help-180962 12 188/ 13 Fathu, R., & Prihe Slamatin , L. (2018, April). Cultural Preservation: Rediscovering the 14 Endangered Oral Tradition of Maluku (A Case Study. Hasanuddin University, 15 Indonesia. 16 Fernandez, A. P. (n.d.). Globalization & Ing Amanung Siswa: A Reason for Worry. 17 Kapampangan Magazine, pp. 30-31. 18 Fernando, G. C. (n.d.). Recorded Catastrophic Floods in Pampanga and Tarlac. Singsing, 19 3(2), p. 73. 20 Foley, J. M. (2020, April 26). Oral tradition. Retrieved from ENCYCLOPÆDIA 21 BRITANNICA: https://www.britannica.com/topic/oral-tradition 22 Foltz, A. (2015, December 11). How Languages Die. Retrieved from The New Republic: 23 https://newrepublic.com/article/125501/languages-die 24 Forman, M. L. (1971). Kapampangan Dictionary. Honolulu: University of Hawaii Press. 25 GMANews.TV. (2009, January 27). Pampanga Relocation Sites Ready For 8750 Railway 26 Families. GMA News Online. Manila , Philippines. 27 Henares, I. S. (2001). How the Vast Kapampangan Disappeared. Kapampangan, p. 45. 28 Henson, M. A. (1965). The Province of Pampanga and its Towns. 29 Hieber, D. (2012, January 4). Why Do Languages Die? Retrieved from Mises Institute: 30 Austrian Economics, Freedom, and Peace: https://mises.org/library/why-do-langua 31 ges-die 32 Hornsby, M. (n.d.). Language endangerment. Retrieved from http://languagesindanger.eu/ 33 book-of-knowledge/language-endangerment/ 34 Laliberte, M. (2018, March 15). The 15 languages that could soon be extinct. Retrieved 35 from World Economic Forum: https://www.weforum.org/agenda/2018/03/15-langua 36 ges-around-the-world-that-are-going-extinct 37 Larkin, J. A. (1993). The Pampangans: Colonial Society in a Philippine Province. 38 Berkely: University of California Press. 39 Maestro, V. (2019, October 17). The Philippines News. Retrieved from Atin Cu Pung 40 Singsing – Story And Meaning About This Heirloom Song: https://philnews.ph/20 41 19/10/07/atin-cu-pung-singsing-story-and-meaning-about-this-heirloom-song/ 42 Magalang: One of Pampanga's oldest towns. (2018, April 25). Retrieved from SunStar 43 Pampanga: https://www.sunstar.com.ph/article/1627581 44 Mallari, J. P. (2011). Talabaldugan: Englis-Kapampangan Glossary. Angeles City: Juan 45 D Nepomuceno Center for Kapampangan Studies. 46 Manlapaz, E. Z. (1981). Kapampangan Literature : A Historical Survey and Anthology. 47 Quezon City, Philippines : Ateneo de Manila University Press. 48 Montalbo, K. (2019, March 7). Kapampángan Language is “Definitely Endangered” – 49 UNESCO. Retrieved from Sinupan Singsing: Center for Kapampangan Cultural 50 Heritage: https://www.sinupan.org/2019/03/07/kapampangan-language-endangered/

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1 Municipality of Magalang. (2013, February 14). Retrieved from Pampanga Capitol: http:// 2 www.pampanga.gov.ph/index.php/the-government/136-capitol/districts/district-i/ma 3 galang/192-municipality-of-magalang.html 4 Musni, F. (n.d.). Augustinians Disobey teh King: Why We Never Learned to Speak 5 Spanish like the Mexican Did. Susi, 4(2), pp. 15-16. 6 Nepomuceno, M. D. (2003). First Post Fil-Am War Province Governed by Civilians. 7 Kapampangan Magazine, p. 41. 8 Orejas, T. T. (2003). Guerilla Wars. Kapampangan Magazine, p. 34. 9 Parker, L. (1905). An English=Spanis=Pampango Dictionary. Manila: American Book 10 and News Co., Publishers. 11 R.T. (n.d.). Capampangan or Pampanga. Susi, 4(2). 12 Roces, A. R. (2007, December 18). Philstar Global. Retrieved from A Mexican Christmas 13 in the Philippines: https://www.philstar.com/opinion/2007/12/18/33947/mexican- 14 christmas-philippines 15 Rymer, R. (2012, July). Vanishing Voices. Retrieved from National Geographic: 16 https://www.nationalgeographic.com/magazine/2012/07/vanishing-languages/ 17 Shurkin, J. (2014, August 20). Half The World's Languages May Be Endangered: What 18 happens when the last person to speak a language dies? Retrieved from Inside 19 Science: https://www.insidescience.org/news/half-worlds-languages-may-be-endan 20 gered 21 Silva, B. (2018, December 6). How languages die: 3 dead languages and what they can 22 teach us. Retrieved from Unbabel Blog: https://unbabel.com/blog/how-languages- 23 die/ 24 Strochlic, N. (2018, April 16). The Race to Save the World's Disappearing Languages. 25 Retrieved from National Geographic: https://news.nationalgeographic.com/2018/04 26 /saving-dying-disappearing-languages-wikitongues-culture/ 27 Sy, M. (2012, September 2). Restore Pampanga Town's IRA to Pre-Pinatubo Erruption 28 Level. Philstar Global. 29 Tantingco, R. (n.d.). Lost and Found in Translation. Singsing, 4(2), pp. 12-14. 30 Tantingco, R. (n.d.). Magalang, Minalin, Porac: The Towns that Moved. Singsing, 2(1). 31 Tesch, N. (n.d.). Why Do Languages Die? Retrieved from Encyclopedia Britanica: 32 https://www.britannica.com/story/why-do-languages-die 33 UNESCO Ad Hoc Expert Group on Endangered Languages. (2003, March 10-12). United 34 Nations Educational, Scientific, and Cultural Organization. Retrieved from https:// 35 ich.unesco.org/en: http://www.unesco.org/culture/ich/doc/src/00120-EN.pdf 36 UNESCO Atlas of the World‟s Languages in Danger. (2016, July 8). Retrieved from 37 United Nations Educational, Scientific, and Cultural Organization: http://www.un 38 esco.org/new/en/culture/themes/endangered-languages/atlas-of-languages-in-danger/ 39 UNESCO Atlas of the World's Languages in Danger. (n.d.). Retrieved from United 40 Nations Educatonal, Scientific, and Cultural Organization: http://www.unesco.org/ 41 culture/languages-atlas/ 42 UNESCO: Intangible Cultural Heriage. (n.d). Retrieved from Oral traditions and 43 expressions including language as a vehicle of the intangible cultural heritage: 44 https://ich.unesco.org/en/oral-traditions-and-expressions-00053 45 Urbano, B. S. (2002, September-December). The Vanishing Pampango Language. Susi(2), 46 pp. 27-28. 47 48

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