Epic and Songs

To all my students in Lit 1 (Literature of the Philippines), this is the continuation of the second handout in Pre - Spanish Literature. If you want to look for the other on line hand outs, please go to archive section.

E. Epic - In literature an epic is a (usually lengthy) narrative in verse. In addition to the narrative there is also description and there is an important element of vastness and heroism. The earliest epics were oral and were only written down later.

An epic according to E. Arsenio Manuel has 7 elements:
1. it must be narrative poem with sustained length,
2. based on oral tradition,
3. containing supernatural events or heroic deeds of the folk hero,
4. in the form of verse,
5. which is either chanted or sung,
6. with a certain seriousness of purpose, and
7. embodying or validating the beliefs, customs, ideals or life values of the people.

World Literature - Famous examples of epics include The Odyssey, The Iliad and The Aeneid, also The Epic of Gilgamesh, and much later Beowulf.

In the Ilocos Region, we have our very own Biag ni Lam – ang which was penned by Pedro Bukaneg. It is the only authentic epic of the Christianized tribes of the Philippines. It has five known version, the earliest one in 1889 and the latest in 1947. The epic has been ascribed to Pedro Bukaneg, a blind poet who was given away by his parents to a priest who raised him. Hence, the epic, although classified as of pre – Spanish origin, contains Christian rituals such as marriage by a priest in church, baptism with a godfather, the presence of honorific in Spanish e.g. Don, Dona, etc..

1. Biography of Pedro Bukaneg

Father of the Iloko Literature

Pedro Bukaneg is one of the colorful figures in the history of the Philippines, particularly in the annals of Samtoy (ancient name of Ilocos). From meager written sources and abundant oral traditions, biographers are able to weave the elusive strands of his life and remarkable achievements. They rhapsodize him as the first Ilokano man-of-letters. They compare him to Moses because as a newly-born baby, he was found floating down the river by a woman; to Homer, for he was born blind and grew up to be a popular bard; and to Socrates, because of he was ugly but wise. As the first Ilokano poet, orator, musician, lexicographer, and linguist to appear in the limelight of history, whose name and deeds enhance the glory of Ilokandia’s literary heritage, he deserves to be called the “ Father of Yloko Literature.”

Many aspects the Bukaneg’s life are obscured by legendary mists, so that it is quite difficult to dissociate the historical Bukaneg from the legendary Bukaneg.

Bukaneg might have been born about 1592. it is said that one day in March, 1592, a laundry woman found a little baby crying inside a floating tampipi (big basket for keeping clothes) along the bank of stream (now called Banaoang River), a tributary of the big Abra River, which flows between the town of Bantay and Vigan, Ilocos Sur. She took the baby and saw it was a boy, ugly and blind. This story parallels the tale of biblical Moses, who, was an infant, was found by an Egyptian princess (daughter of the pharaoh) inside a basket floating down the Nile River. The only difference is that Moses was neither ugly nor blind. Evidently, Bukaneg was a victim of the brutal custom of destroying infants born with physical defects, practiced not only in Samtoy, but also in Sparta, Persia, and other nations of anquity.

After saving the poor infant from a watery grave, the kind-hearted woman brought it to the parish priest of Bantay, who baptized him as Pedro Bukaneg. The name Bukaneg is said to be a contraction of the Iloko Phrase “nabukaan nga itneg,” meaning “Christianized heaten.” Nobody knows until the present time who were the real parents of Bukaneg.

God had invariably given Bukaneg certain wondrous qualities overcome the handicap of blindness, such as intellectual brilliance, retentive memory, sensitive musical sense, magnetic eloquence, and gift for languages. He was brought up and educated by the kind Augustinian padres in the convent of Bantay, a priory (motherhouse) for new missionaries assigned to the missions of Ilokandia.
As Bukaneg reached manhood, he proved to be a remarkable Ilokano who was well liked and appreciated by the Augustinian friars. A born linguist, he mastered Latin, Spanish, Iloko and Itneg (Tinggian) languages. He possessed an extraordinary talent for assimilating all things pertaining to theology the Bible, and Spanish literature which his Augustinian tutors taught him, and also the Iloko folk songs and traditions he heard from the old folks. Being a romanticist, he composed poems and songs which were so tenderly sweet that he gained renown among the Iloko masses as a gifted troubadour.

This authorship of Biag ni Lam-ang, the famous Iloko epic, was attributed to him by some authors. This was, however a disputed issue, for this epic poem, containing “294 stanzas, about 1,500 lines, and the syllables of each line range form six to 12,” was chanted by the Iloko folks since pre-Spanish times. It is possible that Bukaneg, being blind, might have dictated it from memory to an amanuensis; consequently, it was put into writing and was preserved for posterity. We owe it thus Bukaneg that this greatest Ilokkano popular epic was saved from oblivion.

Bukaneg was good not only in poetry but also in oratory. He preached the Christian religion in the streets of Vigan, Aringay, and other towns, and persuaded many of his people to discard their beliefs. Large crowds of people always listened to him when and forgetting his ugly face and blindness. Because of the numerous conversions that he made, he came to be called the “Apostle of the Ilokanos.”

The Augustinians friars recognized Bukaneg’s talent as a linguist. During the early days, Augustinian missionaries who nearly arrived from Mexico and Spain studied the Iloko language in the Augustinian convent of Bantay by way of preparing them for their apostolic labors in the mission fields of Ilokandia. Bukaneg was their teacher in the Iloko language. Aside form his teaching, he wrote Christian sermons in Iloko, translated the novenas and prayers from Latin and Spanish into Iloko, and helped in the preparation of the first Iloko catechism and grammar.

The first Iloko catechism was the Iloko translation of Cardinal Bellarmine’s Doctrina Cristiana which was printed in the Augustinian Convent of Manila in 1621 by Antonio Damba and Miguel Seixo, until the title Libro a naisurat amin ti batas ti Doctrina Cristiana nga naisurat iti libro ti Cardenal a angnagan Belarmino (Book Containing the Substance of the Christian Doctrine written by Cardinal Bellarmine). Bukaneg was a great help to Fray Francisco Lopez, famous Augustinian missionary- linguist, in the preparation of this book.
The first Iloko grammar, also authored by Father Lopez, was entitled Arte de la Lengua Iloca; it was printed at the University of Santo Tomas Pinpin and Tomas de Aquino in 1927. In the prologue of this book, Father Lopez admitted the considerable assistance given by Bukaneg, as follows:

And because this work of mine (though it is just a humble offering for your reverence) may not deserve some common reward, I request all of you to remember me to God in your Holy Masses, both in his life and in my death; neither forgetting Mr. Pedro Bukaneg who may now be in Glory; since (I honestly confess) the greater and the best in this work as well as that of the Doctrina of Bellarmine is due to him.

It is said that the first published Iloko grammar by father Lopez ( with bukaneg collaboration) is extremely very rare. At least one copy of it preserved in the world famed British Museum in London. Later editions of this valuable book were printed, with certain revisions, such as by Fr. Fernando Rey (1792), Fr. Andres Carro (1793), and by Fr. Cipriano Marcilla (1895).

Unfortunately, the poems, sermons prayers, and other works written by Bukaneg have all been lost. It is believed that a large number of linguistic works, poems, novenas, and prayers which were attributed to the Spanish friars were really composed by Bukaneg.

The Ilokanos also recognized Bumkaneg as seer. They came to consult him whenever they were in trouble for they had implicit faith in his wisdom. Even the Spaniards in the Ilokos look him for the guidance in their hour of need. An anecdote was told that one day the Servant Don Nicolas de Figueroa, Spanish encomendero of Narvacan and Bantay. He was shot to death by arrows and the arquebus which he was carrying was stolen. Shortly afterwards, a band of Itnegs (Tinggians) were captured near the scene of the crime and were taken to Bantay. One of these Itnegs was believed to be the murderer, but the authorities could not determine the guilty party inasmuch as all of the accused refused to talk. In the midst of their judicial perplexities, the Spanish authorities called Bukaneg to help them in the trial. Bukaneg arrived the scene. First, he has that all the Itnegs be freed from their bonds, explaining that “it was not right that all should suffer from the deed of the guilty man.” He walked around the circle of Itnegs who stood silently, betraying no emotions on their stolid faces. He placed his right and over the breast of each one, feeling their heart-throbs. After this strange ritual, he pointed one Itneg, declaring him the guilty murderer. Taken aghast by bukaneg’s clever deduction, the Itneg broke down and confessed. He was accordingly punished. His companions, who were set free, returned to their village in the hills and related the tale of Bukaneg’s strange power of second sight.

Beloved by his people, Bukaneg died about 1630. His death was mourned by his people who had come to revere him as a man of remarkable talents. To his everlasting glory, the Filipinos of the Ilokos, in recognition of his literary legacy, call the popular literary joust Bukanegan, after his name, just as the Filipino of Tagalandia name their literary joust Balagtasan, in honor of Balagtas, the laureated “Prince of Tagalog Poets.”

2. Biag ni Lam ang - Biag ni Lam-ang (Ilokano:"The Life of Lam-ang") is a pre-Hispanic epic poem of the Ilokano people from the Ilocos region of the Philippines. Recited and originally written in the Ilokano language, it is believed to be the work of many poets from various generations, and was first preserved in writing around 1640, by a blind Ilokano bard named Pedro Bucaneg.

Summary

Its origin during the pre-Spanish period of the Philipines. It is one of the greatest Ilocano epic of the pre-colonial literature of the country. It is originally written in the Ilocano language but as time goes it has been translated to different languages. The story is set in the Northern Provinces of the Philippines. The story is a mix of adventure and romance with exciting and unpredictable outcomes. The story revolves around Lam- ang who is a very extraordinary guy. He started to talk at a very young age and was the one who choose his own name. His adventure began when his father, Don Juan, went to a battle but never came back. At the age of barely nine months he went to search for his father in the highlands where his father was said to go. Knowing that he is blessed with extraordinary well being, her mother, Namongan, allowed her to go. Lam-ang then went of to search for his father leaving his grieving mother. When Lam-ang reached the place, he was enraged upon seeing his father’s head on top of a bamboo pole that was stuck in the ground which was a scene that he had dreamed before reaching the place. Lam-ang then demanded to know the reason why did that happen to his father but he did not receive an answer, instead he was demanded by the chieftain of the village to go or else he would receive the same faith like his father. Instead of running Lam-ang bravely fought with the chieftain and its tribesmen. Lam-ang won the fight with less effort that serves as his revenge for his father. The epic poem also presented some humorous points. As Lam-ang was on his way home he passed by a river and then decided to have a dip. The dirt from his body caused the death of fishes, crabs, shrimps in the river. She was gladly attended by some of the women who saw him. Lam-ang upon reaching home decided to court his love interest, Ines Kannoyan. Despite his mother’s disapproval he followed his heart and set again another journey for her love. His adventures had never been that easy. He faced one of Ines’ suitor and monsters. But he won the battles with ease. Upon reaching the place, Lam-ang drew the attention of many and impressed Ines. He was helped by his magical pets: a rooster, a hen and a dog. Lam-ang’s rooster flapped its wings and a house toppled. This amazed everybody, especially Ines. Then, Lam-ang’s dog barked and the house aroused. Being invited in the lunch of the family of Ines, Lam-ang impressed Ines’ parents with his wealth and upon returning he gave to the family two golden ships. Their wedding was held with a lot of feastings. However Lam-ang’s story never ended there. He was sent to catch a gigantic shell but unfortunately she was swallowed by a shark, which he had earlier premonitioned. Her bones were recovered and Lam-ang was resurrected with the help of his magical pet. Ines was ordered by the rooster to wrap the bones with her tapis while the hen flaps its wings and the dog growling. In an instant Lam-ang happily rejoined his wife. The epic poem showed some of the earlier customs, culture, tradition and belief of the Ilocano people of the Philippines The story presented some of the qualities of the people of the Ilocos region- adventurous, hardy, and brave as strongly portrayed by Lam-ang. The epic poem presented the fact that life is full of trials and problems. One must be strong and just accept the reality that it is already part of life.

Propp's Morphology of the Folktale
Analysis of the Ilocano Epic "Biag Ni Lam-Ang"

Russian formalists considered literature to be a special use of language. As such, it can be analyzed in and of itself. Vladimir Propp was influenced by the formalists and his work "Morphology of the Folktale" has provided one of the defining studies of genre, and laid the foundations for French Structuralism By breaking down a number of Russian folktales into narratemes (smallest narrative unit), Propp arrives at a typology of narrative structures. By analyzing types of characters and kinds of action, he is able to come up with thirty-one generic narratemes in the Russian folktales. Using these thirty-one generic narratemes, the author will analyze "Biag Ni Lam-Ang," the great Ilocano epic and the oldest recorded and the only complete epic from the Christian Filipino groups. The epic begins with the usual invocation to God, and immediately following it is the description of the youthful couple, Don Juan and Namongan, awaiting the birth of their first child. After the intial situation is depicted, the tale takes the following sequence:1. Before the child was born, Don Juan left to fight the tattooed Igorot lad. 2. Don Juan, however, failed to return.
3. Lam-ang was born with the gift of speech which allowed him to even choose his own name.
4. Having such extraordinary strength, Lam-Ang went to avenge his father's "presumable" death by killing his father's murderers.
5. Lam-Ang's adventure at the land of the Igorot was a victorious one. After which, he found himself the hero of the village belles who even bathed him by the river. None of the belles caught his fancy.
6. Lam-Ang then heard of the beautiful Lady Ines Kannoyan.
7. With his three magical pets - a bantam white rooster, a yellow-scaled hen and a shaggy-haired lap dog, Lam-Ang went to the faraway town of Kalanutian to woe Lady Ines. There he found many suitors asking the hands of Ines.
8. Despite having many rich Spanish admirers and landed native suitors, Lady

Ines and her parents chose our hero, Lam-Ang to be her husband.
9. After the big wedding, they returned to Nalbuan, Lam-Ang's native land.
10. The two were welcomed by another adventure for Lam-Ang: he is to dive for the "rarang."
11. True to the premonition, Lam-Ang was swallowed by the man-eating fish "Tiwantiwan."
12. Lam-Ang's magical bantam came to the rescue of his master. They scooped up Lam-Ang's bones from the river, and put Lady Ines' sash on them. Then rooster crowed lustily, the hen with the yellow scaled-legs shook herself and the shaggy lap dog spurred till the bones of Lam-Ang sprung to life.
13. Having brought to life, Lam-Ang repaid the diver who scooped his bones. And he lived with his wife and pets happily ever after.

While not all of Propp's narratemes are present in "Biag Ni Lam-Ang," the epic shows some semblance in Propp's morphology of the Russian folktale.

F. Songs - lyric poems set to music; and, to their musicality, cadence and recurring measures, more often than not correspond to the metre and rhyming scheme of poetry, except of course, that of free verse.

Songs (music for that matter) form an important part in the Filipino way of life. We have songs for almost types of activity. Men in love sing to court their lady - love (haranas); they sing to exalt the qualities of the Filipina (Ang Dalagang Filipina, Kung Ganda ang Pag - uusapan, Si Annie Batungbakal, Waray Waray etc.); they sing when they put Baby to sleep (oyayi or hele): they sing when they pray (psalms); sing when they plant rice (Magtanim ay Hindi Biro); they sing to show their love of country (Bayan Ko, Ako'y Pilipino, Lupang Hinirang, Pilipinas Kong Mahal, Manila, etc.); they even sing when they exercise (Ocho Ocho); they sing when they play or dance (Tinikling); and finally, there are songs they sing when someone dies (dung - aw for Ilocanos).

All these songs give us a close - up view of their feelings, sentiments, emotions and aspirations of our people - typically FILIPINO.
Examples of Songs will be given by your Lit 1 teacher.

Pre - Colonial Literature

To all my in Lit 1 (Literatures of the Philippines) students, the following is the continuation of the hand out in Pre - Spanish Literature. Happy reading. Another hand out will be posted soon, about epic and songs.

C. Bugtong (Riddles) - Riddles are expressions in rhymes using one or two images that refer to a particular thing or object that has to be guess. Riddles are used for entertainment, mental exercises and amusement. Riddles are use by Filipinos to pass away time and to show their wit . . . it is entertaining and fun. Filipino riddles deal largely with animals, plants and objects of local character. Filipino riddles have been passed from one generation to another and their origins have never been trace, a lot of new riddles have also been created by the younger generation.
Examples of Bugtong will be given by your Lit 1 teacher।

D. Salawikain and Sawikain - Don’t be confused with these two words - “sawikain” and “salawikain“. They sound almost the same but they have totally different meanings.
1. Sawikain are idiomatic expressions. They are composed of two or more words that have an entirely different meaning when joined together or hyphenated.
Some examples of SAWIKAIN:
1. Anak-pawis. The literal translation of “anak” is son; pawis” is sweat. The idiom really means “blue-collar worker” to signify sweat and hard work are exerted.
2. Balat sibuyas. It’s the Tagalog translation for “onion-skinned” which means a sensitive person.
3. Makapal ang bulsa. In English, it’s a person with a thick wallet, which means lots of money = wealth.
4. Magaan ang Kamay. In English it’s a light-handed person, which means one who is easily provoked to hit another person.
5. Di makabasag-pinggan. Literal translation is “someone who can’t break a plate” to mean a very careful person.

2. Salawikain are proverbs. Filipino Proverbs are called "Salawikain", like most proverbs around the world imparts a lesson. There are proverbs that express a general attitude towards life and the laws that govern life, there are also proverbs that express general truths and observations about life and human nature. Filipino proverbs are part of one's cultural heritage which should not be forgotten, proverbs are good sources of information about traditions, beliefs, and customs. They serve as guide to living, advice on social relations and encouragement in facing life's trials and realities. The main purpose of proverbs is to teach a lesson in life.
Here are some of the most enduring Filipino proverbs that best portray the characters of the Filipinos, philosophy and values. The proverbs are written in Tagalog along with their English translations or the meaning of the proverb.
·Ang kalusugan ay kayamanan. - Health is Wealth
·Ang buhay ay parang gulong, minsang nasa ibabaw, minsang nasa ilalim. - Life is like a wheel, sometimes your up sometimes you're up sometimes you're down·

Ang hindi lumingon sa pinanggalingan, hindi makakarating sa paroroonan. - A person who does not remember where he came from will never reach his destination.

·Ang karukhaan ay hindi hadlang sa pagtatagumpay. - Poverty is not a hindrance to success.

·Ang hindi marunong magmahal sa sariling wika, ay mahigit pa sa mabaho at malansang isda. - He who does not love his own mother tongue is worse than a rotten fish.

·Ang palay ay parisan, habang nagkakalaman ay alalong nagpugpugay. - Imitate the rice stalk, the more grains it bears, the lower it bows.

·Ang umaayaw ay di nagwawagi, ang nagwawagi ay di umaayaw. - A quitter never wins, a winner never quits.

·Bihirang masilayan, agad nakakalimutan. -Seldom seen, soon forgotten. (Out of sight out of mind.)

·Walang tiyaga, walang nilaga - No pain, no gain

·Kahoy mang babad sa tubig, kapag nadarang sa apoy sapilitang magdirikit. ---Even a log soaked in water will burn if it is placed near a fire.

·Magsama-sama at malakas, magwatak-watak at babagsak. - United we stand, divided we fall.

·Masakit ang katotohanan. -The truth hurts.

·Ang sakit ng kalingkigan, sakit ng buong katawan. - The pain of the little finger is felt by the whole body.

·Huli man daw at magaling, naihahabol din. - Better late than never.

·Kapag and dagat ay tahimik, asahan mo at malalim. - Still water runs deep.

·Ang tulog na hipon , tinatangay ng agos. - A sleeping shrimp is carried away by the current.

·Ang pag-aasawa ay hindi biro, 'di tulad ng kanin, Iluluwa lung mapaso - Marriage is not a joke. It is not like food that you can spit out when it is too hot to chew.

·Walang palayok na walang kasukat na tungtong. - Every pot has a matching lid.

The Modern Salawikain

* Ang buhay ay parang bato, it’s hard.
* Better late than pregnant.
* Behind the clouds are the other clouds.
* It’s better to cheat than to repeat!
* Do unto others … then run!!!
* Kapag puno na ang salop, kumuha na ng ibang salop.
* Magbiro ka na sa lasing, magbiro ka na sa bagong gising, huwag lang sa lasing na bagong gising.
* When all else fails, follow instructions.
* Ang hindi marunong magmahal sa sariling wika, lumaki sa ibang bansa.
* To err is human, to errs is humans.
* Ang taong nagigipit … sa bumbay kumakapit
* Pag may usok … may nag-iihaw
* Ang taong naglalakad nang matulin … may utang.
* No guts, no glory… no ID, no entry.
* Birds of the same feather that prays together … stays together.
* Kapag may sinuksok at walang madukot, may nandukot.
* Walang matigas na tinapay sa gutom na tao.
* Ang taong di marunong lumingon sa kanyang pinanggalingan …. ay may stiff neck.
* Birds of the same feather make a good feather duster.
* Kapag may tiyaga, may nilaga. Kapag may taga, may tahi.
* Huli man daw at magaling, undertime pa rin.
* Ang naglalakad ng matulin, late na sa appointment
* Matalino man ang matsing, matsing pa rin.
* Better late than later.
* Aanhin ang palasyo kung ang nakatira ay kuwago, mabuti pa ang bahay kubo, sa paligid puno ng linga.
* Kapag maikli ang kumot, tumangkad ka na!
* No man is an island because time is gold.
* Hindi lahat ng kumikinang ay ginto … muta lang yan.
* Kapag ang puno mabunga … mataba ang lupa!
* When it rains … it floods.
* Pagkahaba haba man ng prusisyon … mauubusan din ng kandila.
* Ang buhay ay parang gulong, minsan nasa ibabaw, minsan nasa vulcanizing shop.
* Batu-bato sa langit, ang tamaan … sapul.
* Try and try until you succeed… or else try another.
* Ako ang nagsaing … iba ang kumain. Diet ako eh.
* Huwag magbilang ng manok kung alaga mo ay itik.
* Kapag maiksi na ang kumot, bumili ka na ng bago.
* If you can’t beat them, shoot them. (Nalundasan)
* An apple a day is too expensive.
* An apple a day makes seven apples a week. (really expensive)
* Aanhin pa ang damo kung ang garden mo’y sementado
* Aanhin pa ang damo kung bato na ang uso.

Engl 2 - APA Style of Citation

To all my Engl 2 (Writing in the Discipline) students. I will not meet you on Friday (January 16). I will give you time to go to the library and check for the reference sources of your chosen topic. In addition, kindly download the document presented below. That will be your basis in coming up with your preliminary bibliographies. Your preliminary bibliographies should be written on index cards (please use the smallest size). Each bibliography should be written on a single card only. Do not write more than one on an index card. We will use the APA citation style. Further, please prepare for an exam on Monday (January 19) at CAS - AVR. If you have some queries, feel free to approach me anytime of the day through text. Thank you and happy book hunting.

CONTINUATION OF THE HANDOUT FOR RESEARCH PAPER WRITING

4. Preparing the preliminary bibliography for the paper.

A preliminary bibliography is a list of the reading materials that you intend to read for the substance of the paper. It is called preliminary because it can be changed – increased or decreased – depending on the availability or appropriateness of the materials.

Which should you use?

The following are the five styles of citation.
APA: psychology, education, and other social sciences.
MLA: literature, arts, and humanities.
AMA: medicine, health, and biological sciences.
Turabian: designed for college students to use with all subjects.
Chicago: used with all subjects in the "real world" by books, magazines, newspapers, and other non-scholarly publications.

Most of the time, the APA Citation Style is used in writing the sources.

APA Citation Style

Magazine Article
Mershon, D. H. (1998, November/December). Star trek on the brain: Alien minds, human minds. American Scientist, 86(6), 585.

Newspaper Article
Di Rado, A. (1995, March 15). Trekking through college: Classes explore modern society using the world of Star trek. Los Angeles Times, p. A3.

Book

Okuda, M., & Okuda, D. (1993). Star trek chronology: The history of the future. New York: Pocket Books.

Book Article or Chapter
James, N. E. (1988). Two sides of paradise: The Eden myth according to Kirk and Spock. In D. Palumbo (Ed.), Spectrum of the fantastic (pp. 219-223). Westport, CT: Greenwood.

Encyclopedia Article
Sturgeon, T. (1995). Science fiction. In The encyclopedia Americana (Vol. 24, pp. 390-392). Danbury, CT: Grolier.

ERIC Document
Fuss-Reineck, M. (1993). Sibling communication in Star trek: The next generation: Conflicts between brothers. Miami, FL: Annual Meeting of the Speech Communication Association. (ERIC Document Reproduction Service No. ED 364932). Retrieved from http://www .eric.ed.gov/

Websites
Lynch, T. (1996). DS9 trials and tribble-ations review. Retrieved October 8, 1997, from Psi Phi: Bradley's Science Fiction Club Web site: http://www.bradley.edu/campusorg/psiphi/DS9/ep /503r.html

The Roddenberry legacy of human potential: If only, if only. (2007). Retrieved January 7, 2009, from Star Trek: Official Site Web site: http://www.startrek.com/startrek/view/news/editorials/article /2310913.html

Wiki
Star trek planet classifications. (n.d.). Retrieved January 7, 2009, from Wikipedia: http://en.wikipedia.org/wiki/Star_Trek_planet _classifications

PowerPoint Presentation
Oard, D. W. (2001). Bringing Star trek to life: Computers that speak and listen [PowerPoint slides]. Retrieved from University of Maryland TerpConnect Web site: http://terpconnect.umd.edu/~oard/papers /cpsp118t.ppt

Parenthetical References
The sources that you use should be cited in the text of your paper, either in a parentheses or as part of the text itself:

During the turbulent 1960s, science fiction programs on television reflected the public's attitudes toward the older generation (Hodges, 2000).

Hodges (2000) discussed how, during the turbulent 1960s, science fiction programs on television reflected the public's attitudes toward the older generation.

In a 2000 article, Hodges discussed how, during the turbulent 1960s, science fiction programs on television reflected the public's attitudes toward the older generation.

The references above refer to the entire source in a general way. If you are referring to a specific part of the source - or quoting exactly - include the specific page number(s) of that part:
(Hodges, 2000, p. 179)

(Devine & Sherman, 1992, pp. 156-157)

(National Aeronautics and Space Administration, Jet Propulsion Laboratory, 2007, para. 3)

(The Roddenberry legacy, 2007, paras. 5-6)

("Star trek planet classifications," n.d., Other classes section, para. 2)

Sources with three through five authors:
(Kirk, Spock, McCoy, & Scott, 1966, p. 1701) [for the first time you cite it]
(Kirk et al., 1966, p. 1701) [for all other times you cite it]

Sources with six authors or more:
(Picard et al., 1987, p. 1701d) [for every time you cite it, but include up to six authors in the full reference, followed by ", et al." if there are more]

IMPORTANT: From Magazine to Powerpoint Presentation article, the second line up to the last line of the bibliography should be indented. Blogging does not support such. Thank you.

@@@@@NOTHING FOLLOWS@@@@@

Mental Exercises

Good day to all my Engl 2 (Writing in the Discipline) students. The following mental exercises should all be answered, to be presented on Wednesday (January 14). Kindly place your answers in a clean sheet of paper. Thak you and happy thinking.

Task 1

Instruction: Divide the following text into paragraphs. Remember that each paragraph should develop a particular theme.

How to Stop Yourself Snoring?

Snoring is caused when the airway at the back of the nose and throat becomes partially obstructed. This is usually due to the loosening of the surrounding oropharyngeal muscles, but the reasons why this should occur are varied. The most common are smoking, obesity and the consumption of relaxants such as alcohol and sleeping pills. As with any common ailment, there are a host of "miracle" cures advertised - but you should first try a few simple steps to see if you can halt the snoring before adopting more drastic measures. Lifestyle changes can be the most effective. If you are overweight, a loss of weight will help to reduce the pressure on your neck. You should also stop smoking and try not to drink alcohol at least four hours before you go to bed. Beyond this, try to change your regular sleeping position. Raise the head of your bed with a brick, or tie something uncomfortable into the back of your pyjamas to encourage you to sleep on your side. Both of these will help to alter the angle of your throat as you sleep, and may thus make breathing easier for you. It is also important to keep your nasal passage clear and unblocked. Allergies, colds and hay fever can temporarily cause you to snore; nasal decongestants may help, but you are not advised to use such remedies for long periods. Nasal strips, as worn by sportspeople, have been proven to reduce nasal airway resistance by up to 30 per cent, so consider these as a long-term alternative. If this fails, then you may wish to look at the varied snoring aids that are on the market. They range from neck collars that stop your neck tilting, through to mandibular-advancement devices (such as gumshields) which reduce upper airway resistance, and tongue-retaining devices. You can also buy essential-oil products that are added to warm water and infused or consumed before bedtime. They claim to tone up your palate and unblock your nasal passage. Finally, if your symptoms persist, visit your GP or contact the British Snoring and Sleep Apnoea Association (01737 557 997) for advice. If you do not, your partner might.

Task 2

Instruction: Look at the following text about growing cotton in India. The paragraphs have not been written in the correct order. Arrange the paragraphs in the correct order. Remember that the topic of one paragraph should follow logically from the topic of the last paragraph and should lead on to the topic of the next paragraph.

Pesticide suicide

Most of the farmers are extremely poor. Attracted by cheap loans from pesticides traders and the prospect of a quick buck, they borrowed heavily to raise cotton on small plots of land.
According to the Ministry of Agriculture, the crop losses and destruction in Andhra Pradesh arose from the repeated application of excessive amounts of chemicals - a practice actively encouraged by pesticides traders.
The suicide of Samala Mallaiah in Nagara village grabbed media headlines. He owned one acre of land, leased two more and grew cotton on all three. After making a loss in the first year, he leased yet more land in an attempt to recover. Confronted with falling prices, mounting debts and pest attacks, he committed harakiri. ‘Cotton has given us shattered dreams,’ said one old farmer in Nagara village.
As many as 60,000 small farmers in the region of Andhra Pradesh, southern India, have taken to farming cotton instead of food crops. Some 20 of them have recently committed suicide by eating lethal doses of pesticide.
Whitefly, boll weevils and caterpillars multiplied and destroyed their crops, despite the constant application of pesticides. The average yield of cotton fields in Andhra Pradesh fell by more than half in just one year. Now the farmers are in no position to repay the loans or feed their families.
Nearly half the pesticides used in India go into protecting cotton, the most important commercial crop in the country. However, pests have shown increased immunity to a range of pesticides. Last year there were heavy crop losses due to leaf-curl, which is caused by the dreaded whitefly. This nondescript, milky-white fly sucks sap from the cotton leaves, making them curl and dry up. The fly struck first in Pakistan and north-western India. Then it turned south.

Task 3

Instruction: Put the following sentences in the correct order to produce well organised paragraphs.

Paragraph 1

a. For a lightweight poster or sign, you can use either offset book stock or cover stock.
b. You'll probably have to take your publication to a commercial printer, however, since bristol won't feed through most desktop printers or copy machines.
c. The type of paper you choose for a poster or a sign depends on how it will be reproduced and how it is going to be used.
d. If you need to create a more durable poster or sign, or create packaging, bristol stock is your best choice.

Paragraph 2

a. It's rare, but not unheard of, for mail to go astray.
b. And many corporate mail servers have had growing pains, too, experiencing holdups and the odd deletion.
c. On the whole though, you can assume email will arrive.
d. However during 1997, AOL and Microsoft Network - to name just the big players - had severe mail outages resulting in the delay, and in some cases loss, of email.
e. In general Internet email is considerably more reliable than the postal service.

Paragraph 3

a. Time may indicate the importance of the occasion as well as on what level an interaction between persons is to take place.
b. The same applies for calls after 11:00 P.M.
c. Different parts of the day, for example, are highly significant in certain contexts.
d. Our realisation that time talks is even reflected in such common expressions as, "What time does the clock say?"
e. In the United States if you telephone someone very early in the morning, while he is shaving or having breakfast, the time of the call usually signals a matter of utmost importance and extreme urgency.
f. A call received during sleeping hours is apt to be taken as a matter of life and death, hence the rude joke value of these calls among the young.

Paragraph 4

a. But modern anthropology stands opposed to the view that anatomy is destiny.
b. Men are taller, heavier, and stronger than women; hence it is "natural" that hunting and warfare should be male specialities.
c. Men have higher levels of testosterone; hence they are "naturally" more aggressive, sexually and otherwise, and are "naturally" dominant over women.
d. Since differences in the anatomy and physiology of human males and females are so obvious it is easy to be misled into believing that sex-linked roles and statuses are primarily biological rather than cultural phenomena.
e. As the underlying demographic, technological, economic, and ecological conditions to which these sex-linked roles are adapted change, new cultural definitions of sex-linked roles will emerge.
f. Moreover since women menstruate, become pregnant, and lactate, they "naturally" are the ones to stay at home to care for and feed infants and children.
g. Nor are women born with an innate tendency to care for infants and children and to be sexually and politically subordinate.
h. Rather it has been the case that under a broad but finite set of cultural and natural conditions certain sex-linked specialities have been selected for in a large number of cultures.
i. Males are not born with an innate tendency to be hunters or warriors or to be sexually and politically dominant over women.

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Mental Exercises

Good day to all my Engl 2 (Writing in the Discipline) students. The following mental exercises should all be answered, to be presented on Wednesday (January 14). Kindly place your answers in a clean sheet of paper. Thank you and happy thinking.

Task 1

Instruction: Divide the following text into paragraphs. Remember that each paragraph should develop a particular theme.

How to Stop Yourself Snoring?

Snoring is caused when the airway at the back of the nose and throat becomes partially obstructed. This is usually due to the loosening of the surrounding oropharyngeal muscles, but the reasons why this should occur are varied. The most common are smoking, obesity and the consumption of relaxants such as alcohol and sleeping pills. As with any common ailment, there are a host of "miracle" cures advertised - but you should first try a few simple steps to see if you can halt the snoring before adopting more drastic measures. Lifestyle changes can be the most effective. If you are overweight, a loss of weight will help to reduce the pressure on your neck. You should also stop smoking and try not to drink alcohol at least four hours before you go to bed. Beyond this, try to change your regular sleeping position. Raise the head of your bed with a brick, or tie something uncomfortable into the back of your pyjamas to encourage you to sleep on your side. Both of these will help to alter the angle of your throat as you sleep, and may thus make breathing easier for you. It is also important to keep your nasal passage clear and unblocked. Allergies, colds and hay fever can temporarily cause you to snore; nasal decongestants may help, but you are not advised to use such remedies for long periods. Nasal strips, as worn by sportspeople, have been proven to reduce nasal airway resistance by up to 30 per cent, so consider these as a long-term alternative. If this fails, then you may wish to look at the varied snoring aids that are on the market. They range from neck collars that stop your neck tilting, through to mandibular-advancement devices (such as gumshields) which reduce upper airway resistance, and tongue-retaining devices. You can also buy essential-oil products that are added to warm water and infused or consumed before bedtime. They claim to tone up your palate and unblock your nasal passage. Finally, if your symptoms persist, visit your GP or contact the British Snoring and Sleep Apnoea Association (01737 557 997) for advice. If you do not, your partner might.

Task 2

Instruction: Look at the following text about growing cotton in India. The paragraphs have not been written in the correct order. Arrange the paragraphs in the correct order. Remember that the topic of one paragraph should follow logically from the topic of the last paragraph and should lead on to the topic of the next paragraph.

Pesticide Suicide

Most of the farmers are extremely poor. Attracted by cheap loans from pesticides traders and the prospect of a quick buck, they borrowed heavily to raise cotton on small plots of land.

According to the Ministry of Agriculture, the crop losses and destruction in Andhra Pradesh arose from the repeated application of excessive amounts of chemicals - a practice actively encouraged by pesticides traders.

The suicide of Samala Mallaiah in Nagara village grabbed media headlines. He owned one acre of land, leased two more and grew cotton on all three. After making a loss in the first year, he leased yet more land in an attempt to recover. Confronted with falling prices, mounting debts and pest attacks, he committed harakiri. ‘Cotton has given us shattered dreams,’ said one old farmer in Nagara village.

As many as 60,000 small farmers in the region of Andhra Pradesh, southern India, have taken to farming cotton instead of food crops. Some 20 of them have recently committed suicide by eating lethal doses of pesticide.

Whitefly, boll weevils and caterpillars multiplied and destroyed their crops, despite the constant application of pesticides. The average yield of cotton fields in Andhra Pradesh fell by more than half in just one year. Now the farmers are in no position to repay the loans or feed their families.

Nearly half the pesticides used in India go into protecting cotton, the most important commercial crop in the country. However, pests have shown increased immunity to a range of pesticides. Last year there were heavy crop losses due to leaf-curl, which is caused by the dreaded whitefly. This nondescript, milky-white fly sucks sap from the cotton leaves, making them curl and dry up. The fly struck first in Pakistan and north-western India. Then it turned south.

Task 3

Instruction: Put the following sentences in the correct order to produce well organised paragraphs.

PARAGRAPH 1

a. For a lightweight poster or sign, you can use either offset book stock or cover stock.
b. You'll probably have to take your publication to a commercial printer, however, since bristol won't feed through most desktop printers or copy machines.
c. The type of paper you choose for a poster or a sign depends on how it will be reproduced and how it is going to be used.
d. If you need to create a more durable poster or sign, or create packaging, bristol stock is your best choice.

PARAGRAPH 2

a. It's rare, but not unheard of, for mail to go astray.
b. And many corporate mail servers have had growing pains, too, experiencing holdups and the odd deletion.
c. On the whole though, you can assume email will arrive.
d. However during 1997, AOL and Microsoft Network - to name just the big players - had severe mail outages resulting in the delay, and in some cases loss, of email.
e. In general Internet email is considerably more reliable than the postal service.

PARAGRAPH 3

a. Time may indicate the importance of the occasion as well as on what level an interaction between persons is to take place.
b. The same applies for calls after 11:00 P.M.
c. Different parts of the day, for example, are highly significant in certain contexts.
d. Our realisation that time talks is even reflected in such common expressions as, "What time does the clock say?"
e. In the United States if you telephone someone very early in the morning, while he is shaving or having breakfast, the time of the call usually signals a matter of utmost importance and extreme urgency.
f. A call received during sleeping hours is apt to be taken as a matter of life and death, hence the rude joke value of these calls among the young.

PARAGRAPH 4

a. But modern anthropology stands opposed to the view that anatomy is destiny.
b. Men are taller, heavier, and stronger than women; hence it is "natural" that hunting and warfare should be male specialities.
c. Men have higher levels of testosterone; hence they are "naturally" more aggressive, sexually and otherwise, and are "naturally" dominant over women.
d. Since differences in the anatomy and physiology of human males and females are so obvious it is easy to be misled into believing that sex-linked roles and statuses are primarily biological rather than cultural phenomena.
e. As the underlying demographic, technological, economic, and ecological conditions to which these sex-linked roles are adapted change, new cultural definitions of sex-linked roles will emerge.
f. Moreover since women menstruate, become pregnant, and lactate, they "naturally" are the ones to stay at home to care for and feed infants and children.
g. Nor are women born with an innate tendency to care for infants and children and to be sexually and politically subordinate.
h. Rather it has been the case that under a broad but finite set of cultural and natural conditions certain sex-linked specialities have been selected for in a large number of cultures.
i. Males are not born with an innate tendency to be hunters or warriors or to be sexually and politically dominant over women.

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The Research Paper

What is a Research Paper?

A research paper is a long written composition about a chosen topic done within the whole semester and intended for submission at the end of the term. The time frame given for its completion makes people call it a term paper.

Characteristics of a Good College Research Paper

1. It must be truthful.
2.It must be objective.
3. It must be timely and relevant.
4. It must be clear.
5. it must be complete.
6. It must be neat and presentable.

The Purpose of a Research Paper

1. To free yourself, to a certain extent, from the domination or strong influence of a single textbook or of the teacher’s lone viewpoint or spoon feeding.
2. To learn how to work independently.
3. To learn how to work scientifically and systematically.
4. To improve your thinking skills by allowing top – level thinking needed in research work.
5. To have an in depth knowledge of a certain topic.
6. To be familiar with the basic tools of research and the various techniques of gathering data as well as the ways of presenting the results.
7. To improve your writing skill.

Steps in Writing the Research Paper
(Steps 1 – 4 only)

1. Choosing the topic.

You can choose a topic that is related to your course, favorite author, profession or occupation. There are a number of subjects you can choose from, such as: Literature, Sociology, Music, Psychology, Anthropology, Arts, Engineering, Business, etc.. In making up your mind about your research topic, keep in mind these four primary principles in choosing a topic.

Interest in the subject
Availability of materials
Limitations placed on the subject
Timeliness and relevance of the subject.

Here is a list of topics for a college research paper which should be avoided.
Controversial topics - These topics depend greatly on the writer’s opinion which may tend to be biased or prejudicial. Topics like these cannot be supported by facts.
Highly technical subjects - For a beginner, researching on topics that need advanced study is a very difficult task.

Hard to investigate subjects – A topic is hard to investigate if there are no available reading materials about it, and if these materials are not up to date.

Too broad subjects – Topics that are too broad will prevent you from giving a concentrated or an in – depth analysis of the subject matter of the paper.

Too narrow subjects – These are so limited that an extensive searching about these is not necessary.

Vague subjects – Choosing topics like these will prevent you from having a clear focus of your paper.

2. Checking the reference sources for your topic in the library.

In this step, you will not only determine the availability of materials but also the timeliness of the book plus qualifications or authority of the writers. The publication of a book or an article is not an automatic assurance of the excellence of the reading material.

3. Narrowing down the topic.

This step requires breaking down a big topic into a smaller one to give you more time to discuss the subject matter thoroughly. Keep in mind that the significance of your paper depends on the completeness of the ideas or facts presented in the paper. If the topic is too broad, it will demand more time to complete.
Example:

a. General Subject: READING
b. Narrowed: Developmental Reading
c. Narrowed further: Factors affecting developmental reading
d. Narrowed further: Intangible factors affecting developmental reading

4. Preparing the preliminary bibliography for the paper.

A preliminary bibliography is a list of the reading materials that you intend to read for the substance of the paper. It is called preliminary because it can be changed – increased or decreased – depending on the availability or appropriateness of the materials.

There are several well – known styles for writing the bibliographies. The Modern Language Association Style, APA or the American Psychological Association Style, and a lot more. It is important that all parts of the entry content, order, capitalization, punctuation and intention should be correct.

Philippine Pre - Colonial Literature

I. Historical Background
The variety and abundance of Philippine literature evolved even before the colonial periods. Folk tales, epics, poems and marathon chants existed in most ethno linguistic groups that were passed on from generation to generation through word of mouth. Tales associated with the Spanish conquest also took part in the country’s rich cultural heritage. Some of these pre-colonial literary pieces showcased in traditional narratives, speeches and songs are tigmo in Cebuano, bugtong in Tagalog, patototdon is Bicol and paktakon in Ilongo. Philippine epics and folk tales are varied and filled with magical characters. They are either narratives of mostly mythical objects, persons or certain places, or epics telling supernatural events and bravery of heroes, customs and ideologies of a community.

Below are examples of ethno-epics popularized by different ethnic groups in the country:

Biag ni Lam-ang (Life of Lam-ang) of the Ilocanos narrates the adventures of the prodigious epic hero, Lam-ang who exhibits extraordinary powers at an early age. At nine months he is able to go to war to look for his father’s killers. Then while in search of lady love, Ines Kannoyan, he is swallowed by a big fish, but his rooster and his friends bring him back to life.

The Agyu or Olahing of the Manobos is a three part epic that starts with the pahmara (invocation) then the kepu’unpuun ( a narration of the past) and the sengedurog (an episode complete in itself). All three parts narrate the exploits of the hero as he leads his people who have been driven out of their land to Nalandangan, a land of utopia where there are no landgrabbers and oppressors.

Sandayo, of the Subanon tells of the story of the hero with the same name, who is born through extraordinary circumstances as he fell out of the hair of his mother while she was combing it on the ninth stroke. Thence, he leads his people in the fight against invaders of their land and waterways.

Aliguyon or the Hudhud of the Ifugaos tells of the adventures of Aliguyon as he battles his arch enemy, Pambukhayon among rice fields and terraces and instructs his people to be steadfast and learn the wisdom of warfare and of peacemaking during harvest seasons.

Labaw Donggon is about the passionate exploits of the son of a goddess Alunsina, by a mortal, Datu Paubari. The polygamous hero battles the huge monster Manaluntad for the hand of Abyang Ginbitinan; then he fights Sikay Padalogdog, the giant with a hundred arms to win Abyang Doronoon and confronts the lord of darkness, Saragnayan, to win Nagmalitong Yawa Sinagmaling Diwata.

Other epics known to most Filipinos are the Ibalon of Bikol, Darangan which is a Muslim epic, the Kudaman of Palawan, the Alim of the Ifugao, Bantugan of the Maranao, the Hinilawod of Panay, and the Tuwaang of Manobos. The Tagalogs pride their Myth of Bernardo Carpio, a folk hero said to hold the mountains of San Mateo apart with his powerful arms to prevent them from colliding.

There are shorter narratives that tell the origins of the people, the stars, the sky and the seas. A famous story that tells of the origin of man and woman is that of Malakas (man) and Maganda (woman) who came out of a bamboo after being pecked by a bird. This and other stories of equal birthing of man and woman throughout the archipelago assert a woman’s equal position with a man within the tribal systems.

II. Literary Forms during the Pre-colonial Period

A. Myths - Mythology, body of myths of a particular culture, and also the study and interpretation of myth. Myth is a complex cultural phenomenon that can be approached from a number of viewpoints. In general, myth is a narrative that describes and portrays in symbolic language the origin of the basic elements and assumptions of a culture. Mythic narrative relates, for example, how the world began, how humans and animals were created, and how certain customs, gestures, or forms of human activities originated. Almost all cultures possess or at one time possessed and lived in terms of myths. Myths are traditional stories occurring in a timeless past. They involve supernatural elements and are beyond the frontiers of logic. Long ago, when our ancestors heard the sound of thunder and saw lightning, they were frightened because they could not understand why these things happened. In order to understand these and other natural events, they created stories. The stories were handed down from generation to generation all over the country. Although myths are not based on objective truth, they reflect both universal worries and the worries of specific cultures.

World literature: In the cold northern countries, where the sun disappears almost completely during the winter season, great fires were lit in the midwinter to help the sun to be reborn. The ancient Greeks tell a myth in which Prometheus stole fire from Zeus, the chief god, and gave it to humans so that they could keep themselves warm. To punish him, Zeus chained Prometheus to a rock where his liver was eaten by an eagle every day but grew again every night.

1. Myths from the Different Regions of the Philippines

a. Iloko

The Gods and the Goddesses

Cabalangegan was a formerly a jungle at the edge of the river Abra. On the far side of the river were mountains, high and steep. On these mountains lived an old man named Abra, the father of Caburayan. The old man controlled the weather. It is said that the river Abra was covered by a gathering of water vapor at night, and during the days, it was always bright with sunlight.
At that time, Anianihan, god of harvests, was in love with Caburayan, goddess of healing. Her mother, Lady Makiling, knew about their mutual attraction, but Abra did not know it because the three were afraid to tell him since he might punish them as he disapproved of Anianihan. Abra wanted his daughter to marry either Saguday, god of the wind, or Revenador, god of thunder and lightning. This being so, Anianihan took Caburayan from her home. Abra wept a great deal. He sent Lady Makiling away after beating her.
When Abra was alone, he wept day and night till Bulan, god of peace and calm, came. Though Bulan was there to brighten Abra's spirits, Abra did not stop weeping. He could not express his anger. He begged the other gods to bring back his daughter.
One day the sun, eye of Amman, shone so brightly that the water of the river Abra was excessively heated. Smoke rose from the river. Soon, thick, black clouds began to darken the sky. Then Saguday sent the strongest wind until the crowns of the trees brushed the ground. The god Revenador sent down the largest strings of fire. The heaviest rains fell. All these frightful events lasted seven days. The river Abra then rose and covered the trees. There rose a vast body of water until only the highest part of the mountain could be seen. It looked like a back of a turtle from a distance. This was the spot where Abra lived.
On the seventh day, Abra heard a cry. He also heard a most sorrowful song. Abra dried his tears and looked around, but he saw no one. He was determined to find Maria Makiling, his grandchild. He did not find her, for the cries of the baby stopped.
The search for the baby lasted three full moons but to no avail, and the poor old man returned to his home very sad. He lost all hope; his wits were gone. At that time Maria Makiling was under the care of the fierce dog, Lobo, who was under a god of the Underworld. He had been punished by the other gods, and that is why he looked like a fierce dog. He was sent down to do charity.

b. Ibanag

Why There is High Tide during a Full Moon

Long, long ago only gods lived in this world, the earth, seas, and sky were ruled by three different powerful gods.The sun god, who ruled the sky, had a very beautiful daughter, Luna, the moon. Luna enjoyed going around the heavens in her golden chariot. One day she found herself taking another path which led her outside her kingdom. She wandered on until she reached the place where the sky met the sea. Beautiful and unusual sights greeted her eyes. As she was admiring the beautiful things around, a voice startled her. It asked, "Where has thou come from, most beautiful one?"
Turning around she saw a young man who looked much like her father though fairer. She wanted to run away, but when she looked at him again, she saw that he was smiling at her. Taking courage she answered, "I am Luna, daughter of the sun god."
The young man smiled at her and answered, "I am Mar, the son of the sea god. Welcome to our kingdom." Soon the two became good friends. They had many interesting stories to tell each other. When it was time for Luna to go, they promised to see each other as often as they could, for they have many more tales to tell. They continued meeting at the same spot until they realized that they were in love with each other.
One day after one of their secret meetings, Luna went back to the heavens full of joy. She was so happy that she told her secret to one of her cousins. The cousin, jealous of her beauty and her happiness, reported the affair to the sun god. The sun god was angered at his daughter's disobedience to the immortal laws. He shut her in their garden and did not allow her to get out. Then he sent a messenger to the sea god informing him that his son Mar disobeyed the immortal law. The sea god, who was also angered by his son's disobedience, imprisoned him in one of his sea caves.
Luna stayed in the garden for some time. She was very sad at not being able to see Mar. She longed to be with him again. Feeling very restless one day, she escaped from the garden. She took her golden chariot and rushed to their meeting place. Mar, who was imprisoned in the sea cave, saw her reflection on the water. He wanted to get out to meet her. He tried hard to get out of his cave causing unrest in the sea. Luna waited for Mar to appear, but he did not come. Then she went back home very sad. Each time she remembered Mar, she would rush out in the golden chariot to the meeting place in hopes of seeing him again.
The fishermen out in the sea believe that each time Luna, the moon, appears, the sea gets troubled. "It is Mar trying to escape from his cave," they say.

c. Ifugao

Why the Dead Come Back No More

A very long time ago, there lived a very kind woman with her three little children. She loved her children so much that she worked hard to be able to feed them.
One day she fell ill, and in a short time she died. Her spirit went to Kadungayan, of course, as she lived a good life, but one night she thought of her poor little children whom she left on earth. She imagined that no one cared for them and that they must be hungry and cold. She pitied them so much that she decided to go back to earth.
When she reached their house, she called her eldest child to open the door for her. The children recognized their mother's voice and opened the door at once. She went in and spoke to them, but they could not see her because it was so very dark and their fire had gone out. The children had not built a fire since their mother died. The children were too small, and they did not know how to build one.
So the woman sent her eldest child to beg for fire from the neighbors as she felt very cold. The poor child went to the first house, but when she told them that she wanted fire for her mother who had come back home, the people just laughed at her. They did not give her fire. She went to the next house, but the same thing happened. Thus, she went to the next house, from house to house, but no one believed that her mother had come back. They thought the poor child had gone out of her mind. So the poor child went home without fire. The woman was very angry with all the unkind people. She said, "Am I to die a second death because men are so selfish? Come, my children, let us all go to that better place where I came from - Kandungayan. There are no selfish people there."
She took a jar of water and went outside in the yard. She shouted to all the people, "Ah, what selfish people you all are. From this time on all people will follow my example. No man will ever come back again to earth after death." With these words she smashed the jar on a big stone. This made a horrible sound. All the people became silent with fear.
The next morning the people came out to see what had caused the great voice. They saw the bits of broken jar and they found the three children dead. They now knew that the woman had really come back home that night and that in her anger at their selfishness had taken her three children with her. The people were so sorry for not having given fire to the little girl.
Since then no dead person has ever come back to earth.

d. Tagalog

Mag-asawang Tubig

In the olden days, there was a small town in which few farmers' families lived. Among them was the couple known as Ba Imo and Ba Sinta. They were well liked and respected in that place, for although they were well off, they were humble and generous.
One day Bathala put them to the test. A beggar in tattered clothes came to their house and asked for lodgings. The couple very hospitably welcomed their guest and even joined him for a meal at their table. To the great amazement of the couple, although they had been eating for some time, the food at the table did not decrease. Realizing that their guest was God, the couple knelt before him and prayed. The old man blessed them. In their prayer, the couple asked that they may die at the same time, so that neither of them would experience grief and loneliness which would surely happen if one of them died first.
God granted the wish of the couple. They died at the same time and were buried in adjoining graves. Not long afterwards, a brook sprang from their graves. This later grew and grew until it became a river, which was named Mag-asawang Tubig in memory of the loving couple.


e. Bukidnon (Mindanao)

How the Moon and the Stars Came to Be

One day in the times when the sky was close to the ground a spinster went out to pound rice. Before she began her work, she took off the beads from around her neck and the comb from her hair, and hung them on the sky, which at that time looked like coral rock.
Then she began working, and each time that she raised her pestle into the air it struck the sky. For some time she pounded the rice, and then she raised the pestle so high that it struck the sky very hard.
Immediately the sky began to rise, and it went up so far that she lost her ornaments. Never did they come down, for the comb became the moon and the beads are the stars that are scattered about.

B. Legend (story) - traditional narrative or collection of related narratives, popularly regarded as historically factual but actually a mixture of fact and fiction. The medieval Latin word legenda means “things for reading”. During certain services of the early Christian Church, legenda, or lives of the saints, were read aloud. A legend is set in a specific place at a specific time; the subject is often a heroic historical personage. A legend differs from a myth by portraying a human hero rather than one who is a god. Legends, originally oral, have been developed into literary masterpieces. Legends are stories about real people who are famous for doing something brave or extraordinary. Every time the story was told, it became more exaggerated and so it is now difficult to tell how much of the story is really true.

World Literature: One of the greatest legendary figures in Britain is King Arthur. He was the son of King Uther Pendragon, a Celtic King. King Uther gave his child to Merlin the wizard. Merlin taught Arthur everything he knew so that he could become a great king. When King Uther died, Merlin stuck a sword into a rock and said, ‘This sword is in the stone by magic. Only the true king will be able to pull it out’. Many men tried but none succeeded. When Arthur tried, the sword slipped out easily. Arthur was made king. He went on to found the Round Table, an order to knights who became famous for fighting the wicked and helping the poor.

Legends from the Philippines

The Legend of the Sleeping Beauty
Kalinga

In those days, tribes were not in good terms with each other. Tribal wars were common.
There was a man in Tinglayan called Banna, who had extraordinary bravery and strength. He had an unusual charm so people look up to him for leadership. He was also a very good "ullalim" singer.
One day Banna realized that he needed a life time partner, someone to share his life with, so he went in search for a wife. Since there were no eligible women in his barrio he decided to ascend Mount Patukan, a mountain east of Tinglayan and go to the sitio of Dacalan, Tanudan.
While it was still daylight, he stopped and rested under a big tree at a distance away from the village so that no one could see him. This is because he might provoke trouble by his presence.
When night came, Banna slowly went down nearer to the village and searched for a place to observe. After some time, he heard a soft, melodious female voice singing the ullalim. He was drawn to the voice and moved closer to the hut. Peeping, he saw the most beautiful woman he had ever set eyes on. Long, wavy hair, dark, fringed eyes, and a voice that grew sweeter and sweeter as he drew closer to the hut. Banna was mesmerized...captivated by the lyrical voice. The leaves of the trees around him seemed to be dancing in unison with the woman's ululations.
He knew it was extremely dangerous for him to reveal himself inside the village territory, but his burning desire to meet the woman, was stronger than his sense of survival.
He knocked boldly at the "sawali" (bamboo made) walls of the hut.
" Anna tago," (Someone's here.)
" Umma sanat?" (Who is it?), the singing stopped, but the spoken words were the most appealing sound Banna had ever heard.
" This is Banna" from Tinglayan.
He heard hurried movements from the house, then a male voice spoke harshly, "What do you need?"
The natives were very protective of their women and properties, and Banna knew that he could get killed by his boldness.
"I don't mean any harm, I come in peace. I would like to meet the woman who sings the ullalim with passion."
The family was so nervous of letting a stranger in the house and had urged him to go home instead. But Banna was persistent and had refused to go.
Dongdongan - the father of the woman - slowly opened the door and saw a young, handsome man standing like a sentinel at the door. He repeated his plea for Banna to leave but the stance of the Banna indicated, he would not be budged from where he stood. So, he reluctantly let him in.
"I am Banna from Tinglayan"
Once inside the house, as dictated by tradition, Dongdongan handed Banna a bowl of water. It was an old tradition that once a stranger is accepted into a house, it is also understood that he will be protected and kept safe by the host family. As a symbol of this unwritten agreement, the stranger would be given a drink of water. This is called "paniyao". If a stranger is not given one, then it denotes an existing hostility which may result to a deadly fight if the stranger does not leave immediately.
The second phase of the ritual continued. Dongdongan offered Banna the "buyo" - a bland, powder which when chewed with certain leaves would produce red tinged saliva. This concoction is called "moma".
Ullalim was the official means of communication then so they sang as they talked. Banna too had a strong, masculine voice and it was apparent he could sing well.
In his ullalim Banna revealed his search for a wife. Dongdongan introduced him to her daughter, Edonsan, who readily accepted Banna's handshake.
Banna, then and there proposed to Edonsan. Edonsan in turn, accepted the proposal and there was a flurry of activity, as all the village folk were invited to a meeting and then a "canao" (festivities with dancing and singing). Banna and Edonsan dance the "salidsid" (courtship dance) to the tempo of the gongs, while the community participated in the "tadok" (dance for all). The celebration lasted the whole day, with everyone in the village participating. No one had gone to the fields and to the kaingin as people usually did. The village people were the witnesses to the exchange of vows between the two. There were no officiating priests or Judges, no official documents to sign, but the vows were always kept and were considered sacred by everyone in the village.
Tradition also dictated that Banna had to stay with Edonsan's family for 7 days to prove his sincerity and purity of intention. Banna and Edonsan had their honeymoon along the slope of the Patokan Mountain picking guavas and wild strawberries, making love and dropping by the river to catch fish for supper.
In the evening of each day for the seven days that Banna was there, Edonsan took Banna to each of her relative's house. It is considered good luck to do so, as it is believed that the blessings and approval of relatives are vital to the happiness of the couple.
At the end of the 7th day, the couple prepared to leave for Banna's village where they will establish residence. The parents of Edonsan and the village people prepared native cakes and tobacco as gifts for the departure of the newly married couple.
As dawn broke, the village people came together to see them off. The two left happily, with their hands entwined against each other. The trail was adorned with guavas and strawberries and they had a handful as they trek towards the summit of Patokan. It took them 8 arduous hours to get to the top.
As soon as they reached the top, they heard unusual noises coming from Banna's village which was a few miles below them.
Banna had a premonition that it was something dangerous so he instructed Edonsan to stay put and wait for him. He was going down to his village to investigate the cause of the ruckus.
Banna ran all the way down to the village. As soon as he was seen by the village people, a cheer reverberated in the air. He was informed hastily that their village was under siege and that his leadership was needed to drive the trespassers away.
The bloody, face to face encounter of the two warring tribes went on for hours, spears and bolos clashed against each other as more bodies piled up in between the cluster of the nipa huts. The great number of the invading tribe slowly weakened Banna's men. One by one they fell, bloodied, to the ground. He could not possibly go back to Edonsan, Banna thought. He would fight up to his very last breath - but he had to make sure Edonsan does not come down to the village.
Hastily, he instructed one of his men to warn Edonsan, but the man never made it far. He and Banna were simultaneously wounded and fell bleeding to the ground. Banna died with his spear in his hand and his last vision was the face of Edonsan .
Edonsan, on the other hand, waited and waited...and waited. But there was no Banna to take her home. She was weak from weariness and heartache. She had no desire to live without her Banna.
When it was evident, Banna was not coming for her, she slowly crumpled to the grassy- matted forest and wept uncontrollably. Tears flowed down from her cheeks as she grew weaker and weaker and the tears flowed more and more copiously.
Night came and Banna had not returned yet...and Edonsan had grown weak with grief and fatigue, her breath slowly coming out in gasps... until she closed her eyes and breathed her last.
On the spot where her body was laid to rest, sprang two waterfalls which are believed to be the tears of Edonsan.
In Tinglayan, one can clearly see from a distance, the beautifully, shaped body of a reclining woman.
And that is the legend of "The Sleeping Beauty" folks, as handed down orally, from one generation to another.
As the story is passed on, additions and omissions are done by each set of generation. What is important is that the undying love of Banna and Edonsan will always be remembered by the people of Kalinga.

Legend of the Dama de Noche

A thousand years ago, there was a rich maharlika, or nobleman, who spent his early bachelor days recklessly, wining and dining in the company of nobility. He drank the finest wines, ate the most delectable food and enjoyed the company of the loveliest, perfumed and bejewelled women of the noble class.
After years of this kind of life, the maharlika finally felt it was time to settle down and marry the woman of his choice. "But who is the woman to choose?" he asked himself as he sat in the rich splendour of his home, "All the women I know are beautiful and charming, but I am tired of the glitter of their jewels and the richness of their clothes!" He wanted a woman different from all the women he saw day and night, and found this in simple village lass. She was charming in her own unaffected ways, and her name was Dama.
They married and lived contentedly. She loved him and took care of him. She pampered him with the most delicious dishes, and kept his home and his clothes in order. But soon, the newness wore off for the maharlika. He started to long for the company of his friends. He took a good look at his wife and thought, she is not beautiful and she does not have the air of nobility abouther, she does not talk with wisdom. And so the maharlika returned to his own world of glitter and splendor. He spent his evenings sitting around with his friends in their noble homes , drank and talked till the first rays of the sun peeped from the iron grills of their ornate windows.
Poor Dama felt that she was losing her husband. She wept in the silence of their bedroom. "I cannot give my husband anything but the delights of my kitchen and the warmth of my bed. He is tired of me." She looked to the heavens. "Oh, friendly spirits! Help me. Give me a magic charm. Just one little magic charm to make my husband come home again, that he will never want to leave my side, forever!"
It was midnight when the maharlika came home. He opened the door of their bedroom and called for Dama to tell her to prepare his nightclothes. "Dama! Dama, where are you?" he called. He shouted all around the bedroom. He sarched the whole house. Still the nobleman could not find his simple wife. Finally the nobleman returned to their bedroom, tired and cross. But, as he opened the door, he stopped.
He smelled a very sweet and fragrant scent. It was a scent he had never smelled before. He entered the room and crossed to the window where the scent seemed to be floating from. A strange bush was growing outside the window. Some of its thin branches had aleady reached the iron grills and were twisting around. And all over the bush were thousands of tiny starlike, white flowers, from which burst forth a heavenly, enchanting scent!
He stood there, completely enraptured by the glorious smell. "Dama..." he whispered softly, onderingly, could this be Dama? The rich maharlika sat by the window, and waited for the return of his loving simple wife. But she did not come back. She never returned to him again. Only the fragrance of the flowers stayed with him, casting a spell over his whole being.
In the moonlight, Dama of the night, or Dama de Noche would be in full bloom, capturing the rich maharlika, making him never want to leave her side, forever.

The End.

Legend of the Banana Plant

In the early days when the world was new, spirits and ghosts lurked everywhere. They lived in gloomy caves, they hid in anthills and tree trunks they frolicked in nooks and corners under the houses. In the dark, sometimes their tiny voices could be heard dimly, or their ghostly presence be felt. But they were never seen.
It was during these days of phantoms and unseen spirits that a young and beautiful girl lived. Her name was Raya, and she was a girl bold and daring. She was never afraid of spirits. She would walk in the shadowy forests, bringing along a lighted candle.
Then she would tiptoe into dark and dirty caves, searching the place for spirits. Raya only felt or heard them never having seen them. But Raya always felt the presence of one kind spirit, whenever she walked in the forest the spirit was with her at all times.
One day she heard someone call her name, and she looked up to see a young handsome man. She asked him who he was, and he replied that his name was Sag-in, and he was the spirit who followed her around, and even confessed that he had fallen in love with a mortal.
They married had a child and lived happily, but Sag-in knew that his time on earth was short for he was a spirit-man, and would have to return to the spirit world soon. When he knew his time had come, he called Raya and explained why he had to leave. As he was slowly vanishing, he told Raya that he would leave her a part of him. Raya looked down and saw a bleeding heart on the ground. She took the heart and planted it. She watched it night and day. A plant with long green leaves sprouted from the grave.
One day, the tree bore fruit shaped like a heart. She touched the fruit and caressed it. Thinking could this be Sag-in's heart? Slowly the fruit opened , Long golden fruits sprouted from it. Raya picked one, peeled it and bit into it. Then, she heard Sag-in's voice floating in the air:
"Yes, Raya, it is my heart. I have reappeared to show you that I will never forsake you and our child. Take care of this plant, and it will take care of you in return. It's trunk and leaves will give you shelter and clothing. The heart and fruits will be your food. And when you sleep at night, I will stand and watch by your window. I will stay by your side forever!"
The End.

Legend of the Firefly

Fireflies!
Lovely little creatures, glittering, sparkling, throwing fragments of light in the dark night skies. How did the fireflies or alitaptap come about?
Once, along time ago, in the valley of Pinak in Central Luzon, one of the islands in the Philippines. There was a deep large lake rich with fish. There, the people of Pinak fished for their food, and always, there was plenty for all. Then suddenly, the big river dried up. In the shallow mud, there wasn't a fish to catch. For months, there were no rains. Out in the fields, the land turned dry. The rice-stalks slowly withered. Everywhere in Pinak, there was hunger. Night after night, the people of Pinak prayed hard.
"Dear Bathala," they would recite together in their small and poorly-built chapel, “send us rains, give us food to eat. For the people are starving, and there is want among us!"
Then one black and starless night, the good Bathala answered the prayers of the faithful people of Pinak. For suddenly up in the dark skies appeared a blaze of gold! A beautiful chariot of gold was zooming thru the sky. The people started to panic but a big booming voice came from the chariot soothing them with words.
" I am Bula-hari, and I have come with my wife, Bitu-in. We are sent to the heavens to rule Pinak from now on. We have come to give you good life!" As Bulan-hari spoke, the black skies burst open. The rain fell in torrents. Soon the dry fields bloomed again. The large lake rose and once again was filled with fish. The people were happy once more under the rulership of Bulan-hari.
Soon Bulan-hari and Bitu-in had a daughter. She grew up to be a beautiful maiden. Such long dark hair! Such lovely eyes under long curling lashes! Her nose was chiselled fine. Her lips like rosebuds. Her skin was soft and fair like cream. They named her Alitaptap for on her forehead was a bright sparkling star.
All the young, brave handsome men of Pinak fell in love with Alitaptap. They worshipped her beauty. They sang songs of love beneath her windows. They all sought to win her heart.
But alas! The heart of Alitaptap wasn't human. She was the daughter of Bulan-hari and Bitu-in, who burst from the sky and were not of the earth. She had a heart of stone, as cold and as hard as the sparkling star on her forehead. Alitaptap would never know love.
Then one day, an old woman arrived at the palace. Her hair long and dirty. Her clothing tattered and soiled. Before the king Bulan-hari, Balo-na, the old, wise woman whined in her sharp voice... that she had come from her dwelling in the mountains to bear the king sad news. The news being that she saw the future in a dream and it betold of their fate... the warriors of La-ut are coming with their mighty swords to conquer the land, the only solution is to have a marriage between Alitaptap and one of the young men, so as to have a heir to win the war.
At once Bulan-hari pleaded with his daughter to choose one of the young men in their village. But how could the beautiful maiden understand? Alitaptap's heart of stone merely stood in silence. Bulan-hari gripped his sword in despair... " Alitapatap!" he bellowed in the quiet palace, "You will follow me, or you will lay dead this very minute!"
But nothing could stir the lovely young woman's heart. Bulan-hari blind with anger and fear of the dark future finally drew his sword. Clang! the steel of his sword's blade rang in the silence of the big palace. It hit the star on Alitaptap's lovely forehead!
The star burst! Darkness was everywhere! Until a thousand chips of glitter and light flew around the hall. Only the shattered pieces of the star on Alitaptap's forehead lighted the great hall, flickering as though they were stars with tiny wings.
Alitaptap, the lovely daughter from the heavens lay dead.
And soon, Balo-na's prediction had come true. Riding in stamping wild horses, the warriors of La-ut came like the rumble and clashes of lightning and thunder. They killed the people of Pinak, ruined crops, and poisoned the lake. They spread sorrow and destruction everywhere.
When it all ended, the beautiful, peaceful valley of Pinak had turned into an empty and shallow swamp. At night, there was nothing but darkness. But soon, tiny sparkles of light would flicker and lend glimmers of brightness in the starless night.
And so, the fireflies came about. Once, a long time ago, they were fragments from the star on the forehead of Bulan-hari's daughter, the beautiful Alitaptap.
The End.

Next lesson: Bugtong (Riddles)
Salawikain and Sawikain
Epic
Songs