BAGOBO

THE BAGOBO

Scattered throughout the Southern Philippine Archipelago slowly disappearing tribes untouched by neither time nor colonization still exist in present time. Along the desolate eastern coast of the Davao Gulf, centuries ago, new migrants mixed with the native population, forming a new community that was given the name Bagobo. This tribe traces its origin from the people who brought Hinduism to Mindanao, its name was derived from the words bago meaning new and obo meaning growth. Throughout centuries a strong social structure has enabled these native groups to blend well with the original population, retaining their indigenous customs, beliefs and values.

The mountainous region between the upper Pulangi and Davao rivers is the homeland of the Upland Bagobo, the coastal Bagobo once lived in the hills south and east of Mount Apo, where according a legend, their supreme god and common ancestor Apo Sandawa ruled as God. Mount Apo is the Bagobo ancestral domain and their sacred place of worship. Sibulan is an ancient settlement of the Bagobo, located at the foot of a dormant volcano Cuernos de Negros, meaning the Horns of Negros but also known to the natives as Magaso.

Sibulan was the center of all the Bagobo tribes when the Spaniards try to conquer the island of Mindanao at the end of the nineteenth century. The Spaniards gave this region its name; the Land of Sibuls or land of numerous springs. Long time ago a group of Spanish soldiers met a group Bagobo women carrying bamboo tubes, tools they used to fetch water from the many springs in the area. None of the women understood the soldiers when they were asked what the name of the place was. The women thought the Spaniards were asking them for the source of the water, so they replied, Sibuls, meaning spring.

The Bagobo are by origin a nomadic tribe, they travelled from one place to the other by hacking their way through the virgin forests. The region was abundant with cogonal land with tall trees and had a wide area of hunting grounds. The bow and arrow were used both in hunting wild boar, deer or monkeys and fishing in crystal pure waters gushing from the slopes of Mount Apo. Apo means grandfather of all mountains and is the highest mountain peak in the Philippines. The land was also cultivated with various crops, but left behind after harvest time in search of a better place to cultivate.

The inhabitants in the early settlements feared the Anitos, spirits, which include deceased ancestors and nature-spirits or diwatas, who could grant their desire through offering of sacrifices. Their religion is an array of innumerable gimokods (spirits) who have to be shown respect. The Bagobo also believe in a supreme being who inhabits the sky world, as well as a deity, a supernatural immortal being who will brings sickness and death to incestuous couples. The principal Spirit is the great creator named Eugpamolak Manobo or Manama.

The knowledge of spirits and ancient legends resides in old tribal women, better known as mabalian, often they tell story of Tuwaang, a brave and strong warrior with different powers. One legend recalls the fight between Tuwaang and a giant from the land of Pinanggayungan. A maiden of the Buhong Sky who was fleeing from the giant of Pangumanon came across Tuwaang who was riding the sky on lighting. Tuwaang and the giant fought for the maiden, the giant used his magical powers and threw a flaming bar at Tuwaang. He was able to escape this ordeal by using his own magical ability and call the wind to fan the fire and let the giant be engulfed by his own flames.

The mabalian are also the ritual practitioners which include healing, they are also skilled as weavers.The women weave abaca cloths with earthly tones, heavily embroidering it with beads and stitch work. They are known for their inlaid metal betel boxes, finished with bells and baskets that are trimmed with multi-colored beads, fibers and horses hair. The never ending jingling of the many tiny brass bells woven into the clothing became a Bagobo symbol. It is not rare that the heavily ornamented Bagobo are considered the most colourful people of the Philippines.

Some Bagobo people have abandoned their tribal roots and embraced modern life, but most of the tribe’s members remain proud of their heritage, traditions and their native cultural identity. They still wear their colorful costumes and play their ritual music with gongs and kulintang, they dance their indigenous dances, stomping their feet on the ground and sing their harvest rituals in solemn chants. They will pass on their skills and knowledge to preserve their living, ethnic culture, a culture that is built to endure throughout generations to come.

IBALOI

Nabaloi

Nabaloi is the word for the dialect of the Ibaloi. It is also called Inibaloy. Among the Ilocanos, the term means "language of strangers".

Otto Scheerer, a German scholar, has not found any evidence of Chinese influence as claimed in certain Spanish documents, but he did find in the Nabaloi some pure Japanese words, like karui (not heavy), takai (dear), and the name Sioco. He believes that the Nabaloi is composed of three elements -- Pangasinan, Ilocano, and the genuine Nabaloi. Pangasinan and Ilocano words that have infiltrated Nabaloi are, however, disfigured by the idiomatic pronuciation of the Ibaloi. Nabaloi is spoken only within the tribe. On official occasions and in conversation with outsiders, the Ibaloi uses Ilocano as medium of speech.

The Ibaloi does not pronounce the same word consistently. The word for "no" is sometimes heard as chi, nchi, or times aishi, but seldom the correct form anchi which is the andi in Pangasinan and hindi in Tagalog. Another difficulty encountered by students of the Ibaloi language is the fact that different valley communities do not employ the same term for one particular thing. This is noted by Scheerer even in the same rancheria or settlement.

The following observations are culled from the scholarly study of Sheerer. The letter b is pronounced as is. In some words, however, like budai (land, soil, country) and balei (house), the b is heard as f.

The letter d in the Ilocano words dalan (road), adalem (deep), dila (tongue), dua (two), and others is converted to ch; thus, chalan, achalem, chila, chua. Still there are many words that retain the sound of d. The Nabaloi d stands sometimes for 1 in other dialects. Mabadin (possible) is the Ilocano (mabalin). Idoko is Iloko, Manida is Manila. Chukudan (bedstead) is the Pangasinan dukulan. D is added before the sound of y, as adyab from the Iloko ayab (call), dyo from yo (your) in Iloko.

The letter e is pronounced open and broad, but it is usually rendered with the nasal sound of u, similar to oe. Thus, the name Benguet is pronounced by natives as Bengngoet; and the Iloko ules (blanket, shawl) is heard as uloes.

F is used indifferently as f or p. One may say apil or afil (different). Rice wine is heard as tapui or tafei. As in other Philippine dialects, g is always hard and ng is nasal. There is no aspirate h in Nabaloi. There are no J; Juan is pronouced as Kuan. The Nabaloi l is pronounced as in Spanish; chala (blood), chila (tongue).

There is no ll sound. The Ibaloi converts ll to ldy. The Spanish silla is heard as sildya. M and N are pronounced in the usual manner. The Spanish letter N (enye) is non-existent. O is heard sometimes as pure and at other times as u, as asu for aso (dog). P retains its pure sound in some words and passes into f in others. There is no Q in Nabaloi. R is pronounced softly. In borrowed words, the r becomes l; as chala from the Iloko dara. Not much difference is noted in the use of S, T, and U. X has the sound of CH; thus Ixamen (mat) is heard as Ichamen, puxau (hawk) as puchau.

Ibaloi Literature

Backward as the Ibalois were compared to their Christian brothers in the lowlands, they have developed an oral literature of their own. They have riddles for fun and fables for entertainment. They also have short stories and legends. The riddles and fables are not just problems and animal stories. They reflect the societal experience of the Ibalois. Many of their legends pertain to their mythical world and reflect the influence of their beliefs and practices. The origin of the world, the beginning of man and woman, the derivation of the names of municipalities, barrios, and other place names. as well as of plants and trees are the subjects of their legends.

The Ibaloi stories are short and simple, each with a clear plot. The Ibalois have not thought of classifying their narratives. However, stories handed down from generation to generation are called Ul-ulit. The term ul-ulit, which is also an Ilocano word, refers to things that are repeated time after time. As used by the Ibaloi, the word means "twice told tales retold manyfold".

Their poetry consists mostly of songs, ballads, elegies and prayers. They may be hunting songs, war songs, love songs, feast songs, dirges, lamentations for the dead. For epic, their Kabuniyan and Bindian rank with the Lam-ang of the Ilocanos, the Hudhud of the Ifugaos, and the Lumalindao of the Gaddangs.

Ibaloi Dress

The indigenous body covering for the Ibaloi men was the kubal or bahag (G-String). The original kubal was called tinuto, after the name of a tree bark. It is of different types, depending on the social status of the wearer. The padasan is a black G-String used only by the rich. The kolibao has white and black colors in straight horizontal lines. The pinlak has plain white colors in straight horizontal lines. The sinalibubo has a combination of red, white and black thread linings. The younger people wore the lunas, a G-string of red or white color. Other than the wearing of a kubal, the Ibaloi men were naked.

The women are, as they were, better and more fully dressed. From the age of twelve years, the women wear a piece of cloth called libet or tapis and the kambal. The libet, which is literally full-waisted and long, is wrapped around the waist to serve as skirt. It is made of Ilocano, loom-woven material with colored stripes of red, green, black, yellow and white. The Ibaloi's favorite colors are green and yellow, and the rest are just are added. In most cases the colors run horizontally in parallel lines when the clothes are worn, producing a plaid effect that gives a pleasant impression of stability, solidity, and serenity. Sometimes the women wear the balkes, a kind of belt used to hold the libet in place.

For blouse or upper shirt, the women wear the kambal or sadey, or sadi. The sadi is a kind of jacket worn to complete the dress ensemble.

Sometimes the Ibalois wear a blanket flung over their shoulders like a shawl to keep themselves warm, especially during the cold season. These are called shindi or dil-li and tinwang for the common people. The rich ones wear what is called sinakwit and al-laddang.

For headwear the Ibaloi wears a turban-like piece. That of the men is called kundiman, while that of the women chengnget is of two varieties, the shinalibubo and the binayyek. These are pieces of bright-colored cloth, twisted and tied around the crown.

For body decoration, the women wear necklaces of beads and smaller ones around the head. They also wear gold earrings, armlets or bracelets, and leglets. To enhance their beauty, the women have their arms and legs tattoed. The tattoo on the bodes of the men are in effect records of their headhunting and battle exploits, which raise their prestige, especially among the women, and make them desirable and acceptable as husbands. The Ibaloi men used to carry spears, but these have been replaced generally by a long heavy bolo placed in a sheath carried by means of a belt.

HISTORY OF PHILIPPINE LITERATURE

 Philippine is a country rich in diversity and language heritage. Even before Spanish colonization, its literature had evolved tremendously. Some of the notable literatures are a general reflection of the influence exerted by Spaniards during the colonization of Philippine. During pre-colonial times, there has been widespread evidence that the island inhabitants display a culture rich with traditions. Folk speeches, folk songs and indigenous rituals are part of their daily lives. The infusion of such elements represents a lifestyle deeply ingrained in the locals. An understanding on the history of Philippine literature will allow us to appreciate the literary riches of this nation.

The colonization by Spain did not subject literature development to a halt. Rather, it breathed a different kind of life into the local literary works. European civilization was imbued into the local traditions through religion and institutions. During that period of time, performing theaters were introduced and the local languages experienced enrichment. Much later, Spain brought about liberal ideas and a sense of internationalism to the people of Philippines. Similar to the period of renaissance, it has substantial influence on local intellectuals. They start to question and portray the meanings of "liberty and freedom" in their works. The history of Philippine literature demonstrates that the combination of realism and surrealism gives rise to some of the greatest Philippines literature today.

19th century marks a change in the literary development when Filipino intellectuals educated in Europe wrote about colonization and the associated downsides. This realization brought about a reformation movement which eventually led to the downfall of the Spanish colonial. The history of Philippine literature was once again marked by a change when English was introduced. The introduction of English language led to the slow demise of Spanish, and subsequently literature written in Spanish. The sustaining use of English language birthed some of the well known English poems, short stories and once again enriched the local literature in a unique way.

Upon examination, we will discover that Philippine literature encompasses a way of life and values cherished by the locals. The local literature is a uniting element among its people, and will continue to evolve as enriched by modern changes.

MY PROVINCE : CAGAYAN VALLEY

                                                                                                                                                                        

                                                                                                                                                                              
The most important event in the history of Cagayan Valley took place in 1572 when Spanish Conquistador Don Juan de Salcedo traced the northern coast and landed at the mouth of the Pamplona River. Before his visit, early Cagayanos reveled in a civilization of their own.
The Spanish occupation in Cagayan was recorded to have started in 1581 when Gobernador Gonzalo Ronquillo de Penaloza sent Juan Pablo Carreon to the north to drive away a Japanese fleet under the command of Taifusa. Carreon succeeded in his mission and proceeded upriver to look for future pueblo sites and thus making a name for himself in the process. 
Lal-lo-c(old name of Lallo), one of the first four (4) cities in the Philippines(others: Manila-I571;Cebu-1565; Naga-1575) was named Ciudad Nueva Segovia in 1581 by Carreon. It was chosen as capital of Cagayan Valley Region because of its favorable location and navigable river. It was also the seat of the Diocese created by Pope Clement VII on August 15, 1595 until the seat was transferred to Vigan, Ilocos Sur in 1755. Very famous among the missionaries at that time was Bishop Miguel de Benavidez, OP, the first bishop elected to the Diocesan home in Ciudad Nueva Segovia. He later founded the University of Sto. Tomas.
It was from Lallo that authorities governed the province and was the capital of Cagayan up to 1839 when Cagayan Valley Region was subdivided. On May 24, 1839 the province of lsabela was created comprising the towns of Cordon to Ilagan, including the sitio of Palanan. Nueva Vizcaya comprised the region from Aritao to Bayombong and later to Diadi. Cagayan comprised that part of the valley from Tuguegarao to Aparri and the Babuyanes. And the provincial government was moved to Tuguegarao from Lal-lo.
Cagayan Valley abounds with natural resources and exudes with development potentials that consist of rich agricultural areas, forestland and grasslands, inland and marine resources.
Geographically, the valley is located at the northeastern part of mainland Luzon covering an area of about 26,858.79 square kilometers making it the 2nd largest region in the country. Bounded with the Pacific Ocean in the east and the protective mountain range of Cordillera on the west and Caraballo Mountain, the provinces of Nueva Ecija and Aurora on the south. Between the ranges is the valley where most of the population live and is criss-crossed by the mighty Cagayan River, the longest and widest in the country and its tributaries, which flow into the Babuyan Channel in Aparri. The Pacific Ocean on the east cost and the Babuyan Channel on the north also skirt the mainland.The Batanes group of island is located at the northernmost tip of the Philippine Archipelago surrounded by Bashi Channel on the north, Pacific Ocean on the east, Balintang Channel on the south and China Sea on the west.
It has more than 890 kilometers of coastline and rich fishing grounds, particularly with the Babuyan and Balintang Channels on the north and the Palanan and Divilacan Bays on the east including its territorial seas within the 200 kilometer Exclusive Economic Zone (EEZ). The region has four (4) minor volcanoes with several inactive fault lines, which include the Digdig Fault. The climate in the valley falls under Type 3 characterized by not very pronounced seasons - relatively dry from November to June and wet during the rest of the year.
Cagayan Valley Region is composed of five provinces - Batanes, Cagayan, Isabela, Nueva Vizcaya and Quirino and three cities - Cauayan, Santiago and Tuguegarao. The region's population based on the year 2000 census of the population was 2,813,159.

                                                                                                                                                                                                                                                                   
                                                                                                                                                                                                                                                                   
                                                                                                                                                                                                                                                                   


.     

                                                                                                                                  
                                                                                                                                  
                                                                                                                                  

KATAPUSANG HIBIK NG PILIPINAS

KATAPUSANG HIBIK NG PILIPINAS

SA INANG ESPANYA

Andres Bonifacio

Sumikat na Ina sa sinisilangan

Ang araw ng poot ng Katagalugan,

Tatlong daang taong aming iningatan

Sa dagat ng dusa ng karalitaan.

Walang isinuway kaming iyong anak

Sa bagyong masasal ng dalita't hirap,

Iisa ang puso nitong Pilipinas

At ikaw ay di na Ina naming lahat.

Sa kapuwa ina'y wala kang kaparis

Ang layaw ng anak dalita't pasakit;

Pag nagpatirapang sa iyo'y humibik

Makinahi't 'biting parang isang hayop

Ito baga, Ina, ang iyong pag-irog?

Lunas na gamot mo ay kasakit-sakit.

Gapusing mahigpit ang mga Tagalog,

Hinain sa sikad, kulata at suntok,

Ipabilanggo mo't sa dagat itapon,

Barilin, lasunin nang kami'y malipol,

Sa aming Tagalog ito baga'y hatol,

Inang mahabagin, sa lahat ng kampon?

Aming tinitiis hanggang sa mamatay,

Bangkay nang mistula ayaw pang tigilan,

Kaya kung ihulog sa mga libingan

Linsad na ang buto't  lamuray ang laman.

Wala nang namana itong Pilipinas

Na layaw sa Ina kundi nga ang hirap;

Tiis ay pasulong, patente'y nagkalat

Rekargo't impwesto'y nagsala-salabat.

Sari-saring silo sa ami'y inisip

Kasabay ang utos tutuparing pilit;

May sa alumbrado bayad kami'y tikis

Kahit isang ilaw ay walang masilip.

Ang lupa at bahay na tinatahanan,

Bukid at tubigang kalawak-lawakan

At gayundin naman mga halamanan

Sa paring Kastila ay binubuwisan.

Bukod pa rito'y marami pang iba,

Huwag nang saysayin, O, Inang Espanya!

Sunod kaming lahat hanggang may hininga

Tagalog di'y siyang minamasama pa.

Ikaw nga, O, Inang pabaya't sukaban,

Kami'y di na iyo saanman humanggan,

Ihanda mo, Ina, ang paglilibingan

Sa mawawakawak na maraming bangkay.

Sa sangmaliwanag ngayon ay sasabog

Ang barila't kanyong katulad ay kulog;

Ang sigwang masasal ng dugong aagos

Ng kanilang bala na nagpapamook.

Di na kailangan sa Espanya'ng awa

Ng mga Tagalog, O! Inang Kuhila;

Paraiso namin ang kami'y mapuksa

At langit mo naman kung kami'y madusta.

Paalam na, Ina, itong Pilipinas,

Paalam na, Ina, itong nasa hirap;

Paalam, paalam, Inang walang habag,

Paalam na ngayon, katapusang tawag.

STA VICTORIA CAVES

STA VICTORIA CAVE

The Santa Victoria Caves are more than 12 Philippine limestone caves that are found in the foothills of the Sierra Madre Mountain Range. The caves are known for their beautiful and unusual rock formations, their sparkling rocks, and their subterranean waterfalls. They are also of archaeological significance as they are believed to have been occupied by the nomadic Agta or Dumagat people in the past. The caves are located within the Isabela Sanctuary, which is part of the Fuyot Springs National Park (FSNP) in Ilagan, Isabela. This area is included in the Palanan Wilderness Area or Northern Sierra Madre National Park in the province of Isabela in Cagayan Valley.

The 2 distinctive geological features that the Sta. Victoria Caves are known for are their sparkling rocks can be found in the Sta. Victoria Caves. In addition, the caves are their naturally-formed lattices. Underground waterfalls can also be found in the Sta. Victoria Caves.

The local indigenous people known as the Agtas or Dumagats, a nomadic people, are believed to have used the Sta. Victoria Caves as shelter at one time. In modern times, the area came to be frequented by small game hunters as well as by spelunkers. In addition, kaingin grew rampant in the area surrounding the caves.
In recent times, the Sta. Victoria Caves and the area surrounding it have been undergoing improvement under the supervision of the local government of Isabela. This zone within the Fuyot Springs National Park, which includes forests and rivers as well as the caves, is now called the Isabela Sanctuary.
Brand new facilities have been constructed in the Isabela Sanctuary for the comfort and pleasure of tourists. Aside from simply exploring the Sta. Victoria Caves, there are opportunities for other activities in the Isabela Sanctuary. For one, it now features a sanctuary for endangered species and a botanical garden in addition to the caves. Tourists may also go white-water rafting, cycling, and horse-back riding here as well as trekking, spelunking, and mountain climbing throughout the area. Visitors can also go swimming in the basin of the Pinzal Falls within the sanctuary. There is also an Environmental School in the sanctuary where visitors may listen to lectures, get seedlings to plant, and receive certificates.
Most of these improvements were completed early in 2009.Under the initiative of Ilagan mayor Jose Marie L. Diaz, 28 non-government organizations that are based in the area signed a memorandum of agreement in 2009 in which they pledged to take responsibility for the maintenance, protection, preservation, and nurture of the environment covered by the Isabela Sanctuary. National and government agencies have also been rallied to aid in the conservation of the site.

THE LEGEND OF THE SUN, MOON AND STARS

The Legend of the Sun, Moon, and Stars

( Why the Sky is High )

Long ago, our elders say, the sky was so close to the earth that one could touch it. But there were only two people who could avail of that fact. They were the first man and woman.

It has been said that the first woman was so vain. She wore so much jewelry and despised work. Whenever the first man would ask her to do something, she would pout. She pouted when he asked her to clean the house. She pouted whenever he asked her to cook. She pouted whenever he asked her to grind the rice grains everyday for their food.

"But if you don’t grind the rice, we don’t get to eat," the first man reasoned, and even the vain first woman could not dispute that.

But it was so much work grinding the rice with a little pestles and mortars. So she poured all their rice for the day into a very large mortar and took up a very large pestle to grind it with. The pestle was so tall that when it hit the mortar, it touched the sky. The first woman was oblivious to this. She only knew she had to grind all the rice before her husband came home for supper.

She still wore all her jewelry. She noticed that her jewelry kept falling off or hampered her in any other way whenever she worked. So she hung her larger pieces of jewelry upon the sky, which were her silver comb, her gold ring, and her long pearl necklace. And then she went to work with the huge pestle, unknowing that as one end of the pestle pounded onto the rice grains, the other end was pounding onto the sky. The first woman only knew that having the sky so low only made her task more difficult. So she pounded harder and harder on the rice. Higher and higher the sky went, until with one enormous stroke, the first woman sent the sky flying up, never to come so close to the earth again.

She sensed a draft behind her neck and looked up. She was astonished to see that the sky had risen so high – and taken her most precious things with it! She could see her silver comb shining where the moon is now, and the beads of her lovely necklace twinkling all around it. Her golden ring was nowhere in sight. The first woman grumbled, "I would have worn those things again if I’d known they would go to waste."