Utudnon, an Undescribed Language of Leyte
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The Language of Folk Healing Among Selected Ilocano Communities
International Journal of Scientific & Engineering Research Volume 9, Issue 10, October-2018 756 ISSN 2229-5518 THE LANGUAGE OF FOLK HEALING AMONG SELECTED ILOCANO COMMUNITIES Luzviminda P. Relon University of Northern Philippines Vigan City [email protected] ABSTRACT Folk healing in the Philippines reflects the deep-seated cultural beliefs and practices of ruralites. Traditionally, both affluent and poor families sought the help of traditional healers that may be called mangngilot, albularyo, mangngagas, agsantigwar, agtawas among others but are rendering similar services to the people. This study looked into the practices of folk healing at the same time, made an analysis on the frequently used Iloko words and how these Iloko words used in healing have changed and understood in the passing of years. Moreover, this study aimed also to shed light on the multiple functions that traditional healers are doing in the society. This is qualitative in nature which utilized the phenomenological design. Data were gathered from five traditional folk healers through KIM or Key Informant Mangngagas and Special Informants Pasyente (SIPs). It came out that while folk healers are instrumental in enriching the rich cultural beliefs and practices of typical Iloko community, they also contribute in propagating the present-day Ilocano terms or words which are commonly encountered during the healing process. It was validated that these are now rarely used by the younger generation in this fast changing society where technology has invaded the lives of people from all walks of life. Keywords: Culture, Qualitative Research, Ilocano, Northern Luzon, Traditional Healing IJSER Introduction human psyche. Traditional Healers see the universe as an living intelligence that Traditional Healing is the oldest operates according to natural laws that form of structured medicine. -
Philippine Folklore: Engkanto Beliefs
PHILIPPINE FOLKLORE: ENGKANTO BELIEFS HISTORICAL BACKGROUND: Philippine mythology is derived from Philippine folk literature, which is the traditional oral literature of the Filipino people. This refers to a wide range of material due to the ethnic mix of the Philippines. Each unique ethnic group has its own stories and myths to tell. While the oral and thus changeable aspect of folk literature is an important defining characteristic, much of this oral tradition had been written into a print format. University of the Philippines professor, Damiana Eugenio, classified Philippines Folk Literature into three major groups: folk narratives, folk speech, and folk songs. Folk narratives can either be in prose: the myth, the alamat (legend), and the kuwentong bayan (folktale), or in verse, as in the case of the folk epic. Folk speech includes the bugtong (riddle) and the salawikain (proverbs). Folk songs that can be sub-classified into those that tell a story (folk ballads) are a relative rarity in Philippine folk literature.1[1] Before the coming of Christianity, the people of these lands had some kind of religion. For no people however primitive is ever devoid of religion. This religion might have been animism. Like any other religion, this one was a complex of religious phenomena. It consisted of myths, legends, rituals and sacrifices, beliefs in the high gods as well as low; noble concepts and practices as well as degenerate ones; worship and adoration as well as magic and control. But these religious phenomena supplied the early peoples of this land what religion has always meant to supply: satisfaction of their existential needs. -
Publications
Publications PHILIPPINE LANGUAGES: AS COLORFUL AS THE COUNTRY ITSELF by: Donna May S. Baltazar Teacher III, Orani National High School Parang - Parang The Philippines is an archipelagic country consisting of over seven thousand islands. With vast variation of landscapes and terrains. With the majority of the country being divided by either vast waters to huge mountain ranges, it is not surprising that there are also many variations in language. There are eight major dialects in the Philippines, not including sub-dialects. The first one is Bikol, the language use in the southern tip of the Luzon islands, the Bikol region, which includes Naga, Camarines Sur, Camarines Norte, Legazpi, and Albay, as well as parts of Surigao islands. The Bikol language is further divided to four sub- groups, the Northern Coastal Bikol, Southern Bikol language, Central Bikol language, and the Bisakol. Then there is the Cebuano language or also referred to as Visaya is the native language of the majority of people in the Visayan islands. The third one is Hiligaynon or the Ilonggo, which originated in Ilo-ilo still a part of the Visayan Islands. Hiligaynon is not as wide spread as that of Cebuano language, the native speakers are mostly concentrated in the Western Visayas region which includes Ilo-ilo, Capiz, Guimaraz, and Negros Occidental. Although some of the neighboring islands also adopted the language. Ilocano on the other hand is the language of the spoken in the Ilocos region as well as other northern provinces in the Philippines. Ilocano is the major spoken language in 22 November 2019 Publications the Northern Luzon. -
Ang Marks the What?: an Analysis of Noun Phrase Markers in Cebuano
Ang marks the what?: An analysis ofnoun phrase markers in Cebuano Senior Essay Department ofLinguistics, Yale University Advised by Claire Bowern and Robert Frank Ava Tattelman Parnes 10 May 2011 Acknowledgements: Words can barely express the gratitude I feel toward those who have helped me tackle this daunting project. I would like to thank my advisors, Professors Claire Bowem and Robert Frank, for guiding me through the research process, suggesting possible analyses, asking me the tough questions, and making me smile. They always made me feel supported and made what could have been a frustrating experience an enjoyable one. I could not have completed this essay without their incredible teaching skills and their dedication to working through the tough spots with me. I would also like to thank Professor Larry Hom, the Director ofUndergraduate Studies, and the rest ofthe senior linguistics majors for their support and ideas in the senior essay class. Lastly, lowe my understanding ofCebuano to one woman, Ms. Threese Serana. Her warm personality and connection to Cebuano are what helped me to become interested in the intricacies ofthe language two years ago. Her dedication to the discovery process that is elicitation made this project a joy. The sentences, stories, and excitement we shared while discovering things about Cebuano will remain with me long after this project is completed. Table of Contents 1 Introduction 1 1.1 Overview ofEssay 1 1.2 Cebuano Language Information and History 1 1.3 Voice in Austronesian Languages 3 1.4 Noun Phrase -
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). -
CEBUANO for BEGINNERS PALI Language Texts: Philippines (Pacific and Asian Linguistics Institute) Howard P
CEBUANO FOR BEGINNERS PALI Language Texts: Philippines (Pacific and Asian Linguistics Institute) Howard P. McKaughan Editor CEBUANO FOR BEGINNERS by Maria Victoria R. Bunye and Elsa Paula Yap University of Hawaii Press Honolulu 1971 Open Access edition funded by the National Endowment for the Humanities / Andrew W. Mellon Foundation Humanities Open Book Program. Licensed under the terms of Creative Commons Attribution-NonCommercial-ShareAlike 4.0 Inter- national (CC BY-NC-SA 4.0), which permits readers to freely download and share the work in print or electronic format for non-commercial purposes, so long as credit is given to the author. The license also permits readers to create and share de- rivatives of the work, so long as such derivatives are shared under the same terms of this license. Commercial uses require permission from the publisher. For details, see https://creativecommons.org/licenses/by-nc-sa/4.0/. The Cre- ative Commons license described above does not apply to any material that is separately copyrighted. Open Access ISBNs: 9780824879778 (PDF) 9780824879761 (EPUB) This version created: 30 May, 2019 Please visit www.hawaiiopen.org for more Open Access works from University of Hawai‘i Press. The work reported herein was performed pursuant to a contract with the Peace Corps, Washington, D.C. 20525. The opinions ex- pressed herein are those of the authors and should not be con- strued as representing the opinions or policy of any agency of the United States Government. Copyright © 1971 by University of Hawaii Press All rights reserved PREFACE The lessons herein were developed under a contract with the Peace Corps (PC 25–1507) at the University of Hawaii under the auspices of the Pacific and Asian Linguistics Institute. -
Revised Araling Sagisag Kultura Oct 27.Indd
ARALING SAGISAG KULTURA Grade 10 Semi- Detailed Culture-based Lesson Exemplar on Health Education Lana, Mananambal, Pasmo, Panghimasmo, Hilot, Patayhop Traditional Healing Practices and its Practitioners ni JUVILYN MIASCO ARALING SAGISAG KULTURA 113 I. INTRODUCTION Advancements in medical science and technology have benefitted many people. Most serious diseases can be cured, and many ill persons can be healed by modern medicine. However, there are still some Filipinos who believe in traditional medicine and consult local healers such as an albularyo, and a hilot. This lesson will help the students understand the cultural significance of healing practices in the Philippines and its local practitioners. II. OBJECTIVES General Safeguard one’s self and others by securing the right information about health products and services available in the communities. Day 1: Specific With 80% accuracy, the fourth year students are expected: Knowledge: • Define traditional medicine, pasmo, panghimasmo, albularyo, hilot and lana. • Identify the health benefits of traditional healing. Attitude: • Develop an appreciation of traditional healing practices. • Compare the western health practices and sanitation to traditional health practices. Skills: • Categorize the herbal plants according to its medicinal value. • Make a diagram of the procedure of panghimasmo. 114 ARALING SAGISAG KULTURA III. Materials/Resources References: • Grace Estela C. Mateo, PH.D., Agripino C. Darila, Lordinio A.Vergara • Enjoy Life with P.E. and Health IV, pp. 178-181 (Textbook) -
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. -
Shamanic Gender Liminality with Special Reference to the Natkadaw of Myanmar and the Bissu of Sulawesi
THE UNIVERSITY OF WALES, TRINITY ST. DAVID Shamanic gender liminality with special reference to the NatKadaw of Myanmar and the Bissu of Sulawesi. being a dissertation in partial fulfilment of the requirements for the degree of M.A. in Social Anthropology at the University of Wales, Trinity St. David. AHAH7001 2013 Kevin Michael Purday Declaration Form Master’s Degrees by Examination and Dissertation Declaration Form. 1. This work has not previously been accepted in substance for any degree and is not being concurrently submitted in candidature for any degree. Signed…… Date …….. 20th March 2013 2. This dissertation is being submitted in partial fulfilment of the requirements for the degree of M.A. in Social Anthropology. Signed ….. Date ……20th March 2013 3. This dissertation is the result of my own independent work/investigation, except where otherwise stated. Other sources are acknowledged by footnotes giving explicit references. A bibliography is appended. Signed candidate: …. Date: ….20th March 2013 4. I hereby give consent for my dissertation, if accepted, to be available for photocopying, inter-library loan, and for deposit in the University’s digital repository. Signed (candidate)…… Date……20th March 2013 Supervisor’s Declaration. I am satisfied that this work is the result of the student’s own efforts. Signed: ………………………………………………………………………….. Date: ……………………………………………………………………………... 1 List of contents Declaration Form ................................................................................................................ 1 List -
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. -
Ethnomedical Knowledge of Plants and Healthcare Practices Among the Kalanguya Tribe in Tinoc, Ifugao, Luzon, Philippines
Indian Journal of Traditional Knowledge Vol. 10 (2), April 2011, pp. 227-238 Ethnomedical knowledge of plants and healthcare practices among the Kalanguya tribe in Tinoc, Ifugao, Luzon, Philippines Teodora D Balangcod 1* & Ashlyn Kim D Balangcod 2 1Department of Biology, College of Science, University of the Philippines Baguio; 2Department of Mathematics and Computer Science, College of Science, University of the Philippines Baguio E-mails: [email protected], [email protected] Received 17.11.2009; revised 09.04.2010 Tinoc, Ifugao is located within the Cordillera Central Range, Northern Luzon, Philippines. It is inhabited by the Kalanguya, one of the indigenous societies in the Cordillera, who have a long tradition of using medicinal plants. The paper describes ethnomedicinal importance of 125 plant species, and healthcare practices as cited by 150 informers ranging between 16-90 yrs. Various ailments that are treated by the identified medicinal plants vary from common diseases such as headache, stomachache, toothache, cough and colds, and skin diseases to more serious ailments which includes urinary tract infection, dysentery, and chicken pox. There are different modes of preparation of these medicinal plants. For instance, immediate treatment for cuts was demonstrated by using crushed leaves of Eupatorium adenophorum L. An increased efficacy was noted by creating mixtures from combining certain plants. The medicinal plants are summarized by giving their scientific name, family, vernacular name and utilization. Keywords: Ethnomedicine, Kalanguya, Medicinal plants, Traditional medicine, Philippines IPC Int. Cl. 8: A61K36/00, A61P1/10, A61P1/16, A61P9/14, A61P11/00, A61P13/00, A61P17/00, A61P19/00, A61P29/00, A61P31/02, A61P39/02 The relationship between man and plants is extremely source of medicine to treat different ailments. -
Report for the Berkeley Script Encoding Initiative
Indonesian and Philippine Scripts and extensions not yet encoded or proposed for encoding in Unicode as of version 6.0 A report for the Script Encoding Initiative Christopher Miller 2011-03-11 Christopher Miller Report on Indonesian and the Philippine scripts and extensions Page 2 of 60 Table of Contents Introduction 4 The Philippines 5 Encoded script blocks 5 Tagalog 6 The modern Súlat Kapampángan script 9 The characters of the Calatagan pot inscription 12 The (non-Indic) Eskayan syllabary 14 Summary 15 Sumatra 16 The South Sumatran script group 16 The Rejang Unicode block 17 Central Malay extensions (Lembak, Pasemah, Serawai) 18 Tanjung Tanah manuscript extensions 19 Lampung 22 Kerinci script 26 Alleged indigenous Minangkabau scripts 29 The Angka bejagung numeral system 31 Summary 33 Sumatran post-Pallava or “Malayu” varieties 34 Sulawesi, Sumbawa and Flores islands 35 Buginese extensions 35 Christopher Miller Report on Indonesian and the Philippine scripts and extensions Page 3 of 60 The Buginese Unicode block 35 Obsolete palm leaf script letter variants 36 Luwu’ variants of Buginese script 38 Ende script extensions 39 Bimanese variants 42 “An alphabet formerly adopted in Bima but not now used” 42 Makassarese jangang-jangang (bird) script 43 The Lontara’ bilang-bilang cipher script 46 Old Minahasa script 48 Summary 51 Cipher scripts 52 Related Indian scripts 52 An extended Arabic-Indic numeral shape used in the Malay archipelago 53 Final summary 54 References 55 1. Introduction1 A large number of lesser-known scripts of Indonesia and the Philippines are not as yet represented in Unicode. Many of these scripts are attested in older sources, but have not yet been properly documented in the available scholarly literature.