METRO MANILA COLLEGE

U-Site, Brgy. Kaligayahan, Novaliches, Quezon City

BASIC EDUCATION DEPARTMENT

MODULE #4: Visayas Literature

Prepared by: Ms. Florifaye D. Langga

 LESSON 1: WESTERN VISAYAS LITERATURE

Sub-cover 1. Pintados (Justin Umali,2020)

Esquiremag.ph

CONTENT STANDARD:

The learner…
[CS.LIT.1] understands and appreciates the elements and contexts of 21st century Philippine
literature from the regions.

PERFORMANCE STANDARD:

The learner will be able to demonstrate understanding and appreciation of 21st Century Philippine
literature from the regions through:
[PS.LIT.2] an adaptation of a text into other creative forms using multimedia

OBJECTIVE:
At the end of the module, you should be able to…

[MELC.LIT.1.6] infer literary meaning from literal language based on usage

[MELC.LIT.1.7] analyze the figures of speech and other literary techniques and devices in the text
[MELC.LIT.1.8] explains the literary, biographical, linguistic, and sociocultural contexts and discuss
how they enhance the text’s meaning and enrich the reader’s understanding
[MELC.LIT.1.9] situate the text in the context of the region and the nation
Literary Map of Western Visayas
West Visayas comprises of the following areas:
Ilo-Ilo, Capiz, Antique, Aklan, Guimaras and Negros
Occidental. People who lived here speak languages that
brought into literary legacy; Hiligaynon and Aklanon which
came from Kiniray-a.

During the pre-colonial period there is an oral tradition of

Hiligaynon literature which includes poem (Binalaybalay),
riddle (Paktakon), proverb (Hurubaton), lullaby (Ili-Ili), love
song (Balitaw), long song (Ambahan), tale (Asoy), poetic
duel (Siday).

Folk songs are usually done through the use of string, percussion or wind instruments. While Panay
epics blossom from “Labaw Donggon” and the Hinilawod. Their popular zarzuela came from the
“moro-moro” and the corrido; a play “Rodrigo de Villas” was the most popular during the time.
The arrivals of Spaniards, Americans, post-war period and government initiatives has the big
impact of flourishing the Hiligaynon literature in which the literary tradition of the region has widely
spread across the centuries.
Throughout those years there are some Filipino writers who contributed into writing of
literature. They are the following:
✓ Mariano Perfecto (Imprenta La Panayana, Alamanake Panayanhon which contains :
passion, novenas and works of Hiligaynon writers)
✓ Delfin Gumban, Flavio Zaragoza, Cano, Santiago Alv. Mulatom, and Serapion Torre are
exemplary poets.
✓ Angel Magahum, Ramon L. Musones, Jose E.Yap and Magdalena Jalandoni are notable
novelist.
✓ Jose Ma. Ingalla, Jose Ma.Nava and Miguela Montelibano are the prominent
playwrights.
✓ Rosendo Mejica, Augurio Abeto and Abe Gonzales are excellent essayists.
✓ Mario L. Villaret, Nilo P. Pamanog,Romeo Garganera, Ismaelita Floro-Luza and Ma. Luisa
Defante Gibraltar are short story writers
✓ Mejica was responsible for the establishment of Makinaugalingon Press in Ilo-Ilo City.

Important young writers in West Visayas today include:

✓ Hiligaynon-Alicia Tan-Gonzales, Peter Solis Nery, Edgar Siscar, Resurreccion Hidalgo,
Alfredo Siva, Alain Russ Dimzon
✓ Kinaray-a- Ma. Milagros C. Geremia Lanchica, Alex C. de los Santos, John Iremil E.
Teodoro, Jose Edison C. Tondares, Maragtas S. V. Amante, Ma. Felicia Flores;
✓ Aklanon- Melchor F. Cichon, Alexander C. de Juan, John E. Barrios.
The hard work of these writers paved a way into the glorious literature of Western Visayas in
which we still enjoy today.
 READ THE FOCUS SELECTION

TAGALOG TRANSLATION ng pag-asa at pangarap.

Umaawit Ako ng Pag-asa Ramdam din natin ang bigat nito,

ni Genevieve L. Asenjo
at nakilala na pag-ibig.
Kahit sa mito ng mga Griyego
Madalas, pinaniniwalaan natin.
hiningi ni Pygmalion kay Venus
Minsan, hinayaan ko ito
na buhayin ang kanyang estatwa
na dumuyan sa akin
para maging asawa.
sa parehong tuwa’t lungkot.
Sa epiko ng aking mga ninuno,
Minsan, bumubulong ito na maupo sa tabi,
nagsa-anyo ang diyosa bilang mandirigma:
malayo sa ingay, doon sa bintana na may langit
si Nagmalitong Yawa naging Buyong Sunmasakay
para muling paniwalaan.
upang mailigtas sa Kuweba ng Tarangban
Kung ang langit isang bahay,
si Humadapnon niyang naging salawahan.
wala akong naiwan roon na damit,
Bakit kahangalan
tsinelas, toothbrush.
ang magtiwala sa hangin
Daan lamang ito patungo sa’yo
patungo sa’yo
at walang marka’t bakas.
kung naamo na ito
Pumupunta ako sa’yo,
ng mga eksperto?
isang bansa,
May teknolohiya laban sa lamig
at buong mundo.
at dala ko ang init.
Maaaring ibang bansa,
Nagpapatubo ang init ng tanim
langit at dagat,
at ang lahat na buhay
ang ating bahay.
kumakain.
Ano ang kuwento ng aking katawan?
Kahit pa isa lamang ako sa mga init,
Ano ang kuwento ng iyong balat?
at sa mga buhay.
Sino ang makapagsalaysay kundi ang mga oras
Sumpa ba ito ng aking bansa?
na ipinagkaloob sa atin ng hangin
Maliit at magkakahiwalay na mga isla,
at nagpayabong ng ating hardin?
pagiging bayani ang pakikipagsapalaran;
Ang apoy nasa dulo ng baril
talino sa pag-amo ng tubig at hangin.
na aking pinangangambahan
Gabi mo ang aking umaga.
para sa’yo. Kahit pa alam mo
Sa pagitan nila, ang ating oras;
kung paano gumamit nito’t pumatay.
isang bayan saan may bahay tayo:
Minsan, lumakad tayo patungo sa dagat,
mula sa hardin,
wala tayong lungkot na pinaanod.
kumakain tayo ng prutas
Nakagawa na tayo ng sariling barko.
Guide Questions:

1. Who is the persona talking in the poem? Explain.

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2. What is the poet trying to say?

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3. What is the theme and tone of the poem?

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4. Describe the imagery that the poem had.

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5. What lesson does the poetry try to impart?

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[ACTIVITY 4.1.] LET US ANSWER!
DIRECTIONS: Read the selection below and supply the necessary information required by the table.

HINILAWOD

When the goddess of the eastern sky Alunsina (also known as Laun Sina, “The Unmarried One”) reached maidenhood,
the king of the gods, Kaptan, decreed that she should marry. All the unmarried gods of the different domains of the
universe tried to win her hand to no avail. She chose to marry a mortal, Datu Paubari, the mighty ruler of Halawod.

Her decision angered her other suitors. They plotted to bring harm to the newlyweds. A meeting of the council of gods
was called by Maklium-sa-t’wan, god of the plains, where a decision by those present was made to destroy Halawod by
flood.

Alunsina and Paubari escaped harm through the assistance of Suklang Malayon, the goddess and guardian of happy
homes and sister of Alunsina, who learned of the evil plot and warned the two so they were able to seek refuge on higher
ground.

After the flood waters subsided, Paubari and Alunsina returned to the plains secretly. They settled near the mouth of the
Halawod river.

Several months later Alunsina became pregnant and told Paubari to prepare the siklot, things necessary for childbirth.
She delivered a set of triplets and summoned the high priest Bungot-Banwa to perform the rites of the gods of Mount
Madya-as (the mountain abode of the gods) to ensure the good health of the children. The high priest promptly made an
altar and burned some alanghiran fronds and a pinch of kamangyan. When the ceremony was over he opened the
windows of the north side of the room and a cold northernly wind came in and suddenly the three infants were
transformed into strong, handsome young men.

Labaw Donggon, the eldest of the three, asked his mother to prepare his magic cape, hat, belt and kampilan (sword) for
he heard of a place called Handug where a beautiful maiden named Angoy Ginbitinan lived.

The journey took several days. He walked across plains and valleys, climbed up mountains until he reached the mouth of
the Halawod river. When he finally met the maiden’s father and asked for her hand in marriage, the father asked him to
fight the monster Manalintad as part of his dowry. He went off to confront the monster and with the help of his magic
belt Labaw Donggon killed the monster and to prove his feat he brought to Angoy Ginbitinan’s father the monster’s tail.

After the wedding, Labaw Donggon proceeded home with his new bride. Along the way they met a group of young men
who told him that they were on their way to Tarambang Burok to win the hand of Abyang Durunuun, sister of Sumpoy,
the lord of the underworld and whose beauty was legendary.

Labaw Donggon and his bride continued on their journey home. The moment they arrived home Labaw Donggon told his
mother to take care of his wife because he is taking another quest, this time he was going to Tarambang Burok.
Before he can get to the place he has to pass a ridge guarded by a giant named Sikay Padalogdog who has a hundred
arms. The giant would not allow Labaw Donggon to go through without a fight. However, Sikay Padalogdog was no
match to Labaw Donggon’s prowess and skill in fighting so he gave up and allowed him to continue.

Labaw Donggon won the hand of Abyang Durunuun and also took her home. Before long he went on another journey,
this time it is to Gadlum to ask for the hand of Malitong Yawa Sinagmaling Diwata who is the young bride of Saragnayan,
the lord of darkness.

This trip required him to use his biday nga inagta (black boat) on which he sailed across the seas for many months, went
across the region of the clouds, and passed the land of stones until finally he reached the shores of Tulogmatian which
was the seaside fortress of Saragnayan. The moment he set foot on the ground Saragnayan asked him, “Who are you
and why are you here?”

To which he answered, “I am Labaw Donggon, son of Datu Paubari and goddess Alunsina of Halawod. I came for the
beautiful Malitong Yawa Sinagmaling Diwata.”

Saragnayan laughed. He told Labaw Donggon that what he wished for was impossible to grant because she was his wife.
Labaw Donggon then challenged Saragnayan to a duel saying that whoever wins will have her.
The challenge was accepted and they started fighting. Labaw Donggon submerged Saragnayan under water for seven
years, but when he let go of him, Saragnayan was still alive. The latter uprooted a coconut tree and started beating
Labaw Donggon with it. He survived the beating but was not able to surpass the powers of Saragnayan’s pamlang
(amulet) and eventually he gave up and was imprisoned by Saragnayan beneath his house.

Back home Angoy Ginbitinan and Abyang Durunuun both delivered sons. Angoy Ginbitinan’s child was named Aso Mangga
and Abyang Durunuun’s son was called Abyang Baranugon.

Only a few days after they were born, Aso Mangga and Abyang Baranugon embarked to look for their father. They rode
their sailboats through the region of eternal darkness, passed the region of the clouds and the land of stones, finally
reaching Saragnayan’s home. Saragnayan noticed that Abyang Baranugon’s umbilical cord have not yet been removed, he
laughed and told the child to go home to his mother.

Abyang Baranugon was slighted by the remarks and immediately challenged Saragnayan to a duel. They fought and
Abyang Baranugon defeated Saragnayan and won his father’s freedom.

Labaw Donggon’s defeat and subsequent imprisonment by the Lord of Darkness also angered his brothers. Humadapnon
was so enraged that he swore to the gods of Madya-as that he would wreak revenge on all of Saragnayan’s kinsmen and
followers.

Humadapnon prepared to go to Saragnayan’s domain. He employed the aid of Buyong Matanayon of Mount Matiula who
was well-known for his skill in swordsmanship. For their journey they rode on a sailboat called biday nga rumba-rumba.
They travelled through the region of the clouds, passed by the region of eternal darkness and ended up at a place called
Tarambang Buriraw. In this place was a ridge called Talagas Kuting-tang where a seductive sorceress named Piganun
lived.

Piganun changed herself to a beautiful maiden and captured the heart of Humadapnon. Buyong Matanayon begged with
Humadapnon to leave the place with him but the latter refused. After seven months passed, Buyong Matanayon
remembered that they have brought with them some ginger. One evening at dinner time Buyong Matanayon threw seven
slices of ginger into the fire. When Pinganun smelled the odor of burning ginger she left the dinner table because
sorcerers hated the odor of ginger. Immediately Buyong Matanayon struck Humadapnon, who became unconscious. He
dragged his friend with him and they were able to escape.

They continued with their trek and everywhere they went they exacted revenge on all of Saragnayan’s people and
relatives. One day they reached a place called Piniling Tubig who was ruled by Datu Umbaw Pinaumbaw. There was a big
gathering in the village and when they asked what was going on they were told that the datu was giving his daughter for
marriage to whoever could remove the huge boulder that rolled from a mountain into the center of the village. Many men
tried their luck but no one so far was able to even move the stone.

Humadapnon took off his magic cape and used it to lift the stone and threw it back into the mountain. The datu kept his
word and Humadapnon married his daughter. During the wedding feast Humadapnon heared about the beauty of the
goddess of greed Burigadang Pada Sinaklang Bulawan from a guest minstrel who sang at the celebration.

After the wedding, Humadapnon went to seek the hand of the goddess in marriage. Along the way he encountered
Buyong Makabagting, son of the mighty Datu Balahidyong of Paling Bukid who was also travelling with the same purpose
in mind. Upon learning of Humadapnon’s intent, Buyong Makabagting challenged him to a duel. They fought and Buyong
Makabagting was no match to Humadapnon’s strength and skill. The fight ended when Buyong Makabagting surrendered
and even promised to aid Humadapnon in his quest. Humadapnon married the goddess and brought her home.

Meanwhile, right after Humadapnon left to seek Saragnayan’s followers and relatives his brother Dumalapdap left for
Burutlakan-ka-adlaw where the maiden Lubay-Lubyok Hanginun si Mahuyokhuyokon lived. For the trip he brought along
Dumasig, the most powerful wrestler in Madya-as.

Several months later they came to a place called Tarambuan-ka-banwa where they encountered the two-headed monster
Balanakon who guarded a narrow ridge leading to the place where the maiden lived.

With the aid of Dumasig, Dumalapdap killed Balanakon. However, upon approaching the gate of the palace where the
maiden lived he was confronted by Uyutang, a bat-like monster with sharp poisonous claws. There ensued a bloody battle
between the Dumalapdap and the monster. They fought for seven months and their skill and prowess seemed to be
equal. But on the seventh month, Dumalapdap was able to grab on to Uyutang’s ankle and broke it. Then he took his
iwang daniwan (magic dagger) and stabbed Uyutang under the armpit. Uyutang cried out so loud that the ridge where
[ACTIVITY 4.1.] LET US ANSWER! Story Analysis

Elements of the Story Answers

Characters ( Describe each)

Conflict

Rising Event

Climax
Falling Action

Resolution

Theme

Tone

Point of view
 ===============================================
LESSON 2: CENTRAL VISAYAS LITERATURE

Sub-cover 2. Balanghay (Michael Charleston Chua, 2013)

xiaochua.ne

This region prides itself for being called “The Queen of the South”
Literary Map of Central Visayas
which is Cebu. The people here speak the Cebuano dialect, and this
has allowed Cebu to create traditional and modern literary works
alike.

The oral roots of Cebuano literature could be traced through its

poetic forms:
✓ Balak which contains a balaybay or metaphor.
✓ Tigmo (riddles)
✓ Panultihon (proverbs)
✓ Garay( verses)
✓ Balitaw (a poetic debate)

Their literary works in both prose and poetry continue to flourish throughout the centuries. As
such, Cebu focuses on these efforts:
1. Translating their literary works into other dialects and languages so that it will be known to others.
2. Publishing the literary works for public use.
3. Reinventing their literature for future references of the next generation.

Here are some notable writers and their works that made the Cebuano literature known:
✓ Vicente Y. Sotto ( “Maming”, “Sugilanon”, “Sugilambong” ,“ Elena”)
✓ Uldarico, Aviola, Angel Enemecio, and Flaviano Boquecosa ( “Bag-ong Kusog”, “Nasud”
and “Babaye”)
✓ Vicente Ranudo ( “Hikalimtan?”, “Pag-usara”)
✓ Amando Osorio, Tomas Bagyo, Vicente Padriaga (poetry writers)
✓ Claude Al Evangelio and Allan Jayme Rabaya (playwrights)
 With the help of other writers the Cebuano literature remains strong. These includes: Lubas sa
Dagang Bisaya (LUDABI), Bathalan-on Halad sa Dagang (BATHALAD) and the Women in Literary Arts
(WILA), Cornelio Faigo Memorial Writers Workshop of the University of San Carlos.
[ACTIVITY 4.2.] KEEP GOING!
DIRECTIONS: Read the selection below and answer the following activity. Use a separate piece of
paper for your answers.
The First Visayan and Woman

In the olden days, there lived in the heavens two gods, Kaptan and Maguayan. Kaptan fell in love
with Maguayan, and they were married. One day, Kaptan and Maguayan had a quarrel as many
couples do after the honeymoon. In a fit of anger, Kaptan told his wife to go away. With a heavy
heart, Maguayan left.

When the goddess was gone, the god Kaptan felt very lonely. He knew that he had done his wife
wrong; he had made an unjustifiably hasty decision, and this thought bothered him. However, it was
too late for him to ask to be forgiven. He scoured the heavens, but his efforts were in vain;
Maguayan was nowhere to be found. She had vanished like smoke into thin air.

So, to while away his sorrows, the repentant god created the earth and planted bamboo in a garden
called Kahilwayan. He also planted other plants like rice, corn, and sugarcane. Among these plants,
the bamboo sprouted first. It grew to be a beautiful tree with pliant branches and feathery leaves
dancing to the rhythmic wafting of the breeze.

Beholding the splendor of his creation, the great Kaptan was filled with happiness. "Ah," he sighed,
"were Maguayan here, she would enjoy this beautiful sight amid the sighs of the breeze and the
rustle of the leaves!"

The bamboo continued to grow. The garden became more beautiful each day. Then one late
afternoon, while Kaptan was watching the bamboo leaves play in the breeze, a thought came to him,
and, before he realized what it was all about, he was murmuring to himself, "I will make creatures to
take care of these plants for me."

No sooner had he spoken these words than the bamboo split into two halves. From one stepped out
the first man. To the man, Kaptan gave the name Sikalak, meaning "the sturdy one." And from that
time on, men have been called si lalak or lalaki for short. From the other half stepped out a woman.
The god called her Sikabay, meaning "partner of the sturdy one." Thenceforth, women have been
called sibabaye or babaye for short.

Together, the two creatures tended the garden and took care of the plants. Meanwhile, Kaptan left
for a faraway place to look for Maguayan. One day, when the god had left, Sikalak asked Sikabay to
marry him. The woman, however, refused. "Don't you know that you are my brother?" she reproved
the man sternly.

"I know. But there are no other people in this garden," Sikalak argued. "And we need children to help
us take care of this wide place for our lord and master."

The woman was unmoved. "I know," she replied, "but you are my brother. We were born of the
 Legend of Dumaguete

The story dates back to the distant past. It was glorious and chivalrous time of the Spanish Señores and the
Moros. Now, the Moros were plundering the neighboring islands, abducting the women and the children, who
we were told, were being ground and minted into money and gold by the Moros.

These plunderings grew very intense in some nearby islands and there were terrible rumors that these Moros
were coming to Dumaguete. It was not called “Dumaguete” then. The people were concerned and they prayed
hard for protection. The families, gathered at night to pray to the Nuestra Señora and to Santa Catalina to
deliver them from this danger. The people had a special devotion to Santa Catalina, and Santa Catalina had
also a special patronage and affection for these people. Seeing their plight, she was swift in giving them her
protection.

Santa catalina was known to have a stalwart and a military woman. Everytime the Moros intended invading
the island she would send a swarm of bees to cover the whole place, so that it would not be seen from afar as
big cloud, swallowing the island into the bosom of the horizon; so the Moros could not find the island.

If they went a little nearer, this cloud of bees would attack them, warding them off. The Moros could never
land on the island and they were not able to daguit, i.e.to abduct the women and the children. With the
protection of Santa Catalina the people were dili- na-daguit, i.e cannot be abducted: Through the years this
phrase coined itself into the name the place is known today; Dumaguete.

Today, in front of the parish church which is under the patronage of Santa Catalina, there stands a very big
and a very old acacia tree. Hanging very high up on its trunk is what it looks like a big, odious black bag which
is a very huge beehive. When the little boys would throw stone at it, in order to tease the bees inside, the old
folks promenading in the place on which the tree stands would scold them gravely or even in hushed manner
wave a hand before their faces and point and look up to that beehive almost reverently.

It is simple but beautiful tale of a simple yet beautiful people. It is always told in a hushed and reverent
manner and with pride for it expresses what is deep down in heart-gratitude and a sense of being a specially
favored people.

===============================================

[ACTIVITY 4.2.] KEEP GOING! – Critique Paper

1. How would you compare the two stories? In what ways are they similar or different?
2. In these stories, how would you describe the relationship between humans and the
supernatural? How do the human characteristics interact with the divine beings?
3. What do the stories say about the beliefs and values of the Cebuano-speaking people?
4. These stories prove that Cebu has a rich religious and spiritual tradition. What important
events happened in the history of Cebu pertaining to the growth of religion? Support your
answer by citing historical research.
5. What lessons can we get from the two stories? Explain.

===============================================
 LESSON 3: EASTERN VISAYAS LITERATURE

Sub-cover 3. Art of Writing (Shelby Abrahamsen, 2021)

littlecoffeefox.com

Literary Map of Eastern Visayas Region 8 is composed of Biliran, Eastern Samar,

Leyte, Northern Samar, Southern Leyte, Samar and smaller
neighboring isles. The people who lived here speak two
major languages such as Waray and Cebuano.

Waray literature had its glory due to the help of locals

and foreigners who have come and embraced the place as
their home. Literature from East Visayas has been
documented and collected by early academics during the
Spanish regime and it gained the attention of the national
scene.

Some examples of the documented poetry forms by Fr. Ignacio Francisco Alzina are the awit,
ambahan, candu, and the haya. He was also able to document the narrative forms known as the
posong and susumaton.

Scholars also were able to record vibrant genre of drama and performed during ceremonies.
The town fiesta became the occasion for Waray drama while the plays were headed by Hermano
Mayor (the person in charge for all the preparation of fiesta celebration).

These are also lists of Literature from Eastern Visayas:

✓ Modern East Visayan literature, particularly Waray, revolves around poetry and drama
produced between the 1900’s and the present.
✓ The flourishing economy of the region and the appearance of local publications starting
in 1900 with the publication of An Kaadlawon – the first Waray newspaper that saw the
flourishing poetry in Waray.
 ✓ Eco de Samar y Leyte – long running magazine in the 1900’s, published articles in
literary works in Spanish, Waray and English. An Lantawan – printed religious and
occasional poetry.
✓ Sanghiran San Binisaya 1909 – writers as well as the illustrados in the community
banded together for the purpose of cultivating the Waray language. In the 70’s up to
the present, poetry sent to the radio stations were written mostly by local folk –
farmers, housewives, and students.
✓ Fiction in Waray did not flourish because it lacks a venue for publication.
✓ An Pagtabang Ni San Miguel (Norberto Romualdez) -the earliest zarzuela production
staged in Tolosa, Leyte in 1899.
✓ The Literature of the playwrights, Iluminado Lucente stands out in terms of literary
accomplishments. He wrote about 30 plays and most of these dealt with domestic
conflicts.

Waray Language Writers:

✓ Pedro Acerden - a Filipino zarzuela playwright who writes in the Waray language.
✓ Francisco Alvarado - a noted playwright of zarzuela in Lineyte-Samarnon. He was a
member and literary luminary of the Sanghiran San Binisaya organization which was
founded in 1909 to cultivate the Waray language.
✓ Literary Works: Poetry- Panhayhay hin Bungtohanon, 1921 (Hinagpis ng Isang Taga-
Bayan), An Marol, 1925 (Ang Sampaguita), Kaadlawon, 1925 (Araw), Kagab-ihon, 1925
(Gabi), Nihaga, 1930; Pilipinas, 1931
✓ Iluminado Lucente- a Filipino writer primarily writing poetry and drama in the Waray
language, he is considered by many as the greatest writer in the Waray. He was a
member of the Sanghiran San Binisaya ha Samar ug Leyte (Academy of the Visayan
Language of Samar and Leyte). His most famous work is the poem “An Iroy Nga Tuna”
– The Motherland.
✓ Literary Works: Poetry-An Iroy nga Tuna, Baga Durogas Ngan Baga Tinuod (1939),
Hangin Gad La (1960), Pilipinas , An Higugma , Panhayhay (Ginsa- aran),Bumangon ka
Pepe, It’s Just The Wind.
✓ Drama : Abugho .An Duha nga Sportsmen , Diri Daraga, Diri Balo, Diri Inasaw-an, Up
Limit Pati An Gugma.
✓ Norberto Romualdez - a Filipino writer, politician, jurist and statesman. Literary Works:
Drama; An Pagtabang ni San Miguel (The aid of St. Michael), An Anak han Manaranggot
(The Tuba Gatherer’s Child).
===================================================

READ THESE SELECTIONS:

Merlie Alunan

“Fallen in battle in the mountains of Santa Sure I had them in my backpack,

Catalina, Negros Oriental, A.D. 1987, a hill the piyaya, just as i had promised,
warrior talks to his daughter, three years old, and the baye-baye from ‘Nay Asyon.
from the trail where his bones lie unburied” She was asking about
the grandchild she’d never seen.
Also a comb for your mother.
 Also a comb for your mother. Nagdara gihapon ako hin sudlay, para kan imo nanay.

The road from Siaton blew up. Nagbuto an agi-an tikang ha Siaton.
Crossing the valley to our hut Basi kumita ako ha imo ha urhi nga higayon,
to see you for the last time,
I left no footprints anyone could find. tinabok ko an kabubkiran tikanhi ha aton payag,
So many things I couldn’t waray ako magbilin hin mga tamak
bring with me– my gun, my boots,
left behind forever in the hidden trail. nga makakagtututdo nganhi han hin-o man.
Unseen, I watched your mother kadamo han butang ha akon kinabuhi
waiting while you slept,
combing her hair by the gaslight nga akon tinipigan—an akon botas ,an akon pusil,
with slow patient fingers. dayuday nga nahibayaan didto ha tinago nga dapit.
If they ever come
and cut your mother’s hair Aanhi ako, di mo nakikit-an, ha hayag han lamparilya,
and bind her to bed, nagkukulaw kan im’ nanay nga naghuhulat
run and hide.
Whatever you see, do not cry. samtang nakaturog ka,nagsusuru-sudlay

You will grow up, little one, han iya buhok pinaagi han iya mga tudlo.
bearer of this vicious bond–
Bangin la, simba ko, matul-tulan kamo nira,

anger of your daughters, uutdon an buhok nimo nanay,

revenge of your sons.
ngan ig-gagaud hiya ha salug,

dalagan ha? ngan tago.

An mangaraway han Santa Catalina, naanaw Ano man an imo makit-an, ay’ gud pagtuok.
ha pag-awayan hadto’n 1987 ha kabubkiran
han Negros Oriental, kinahimangraw an iya Madako ka, ha? – di man matadong–,
anak nga babaye, naedad hin tulo ka tu-ig,
tikang ha dapit nga kun diin an iya mga tul-
an waray mailubong
Merlie Alunan

Aw, Oo, dara ko ha akon bakpak,

an piyaya, sugad han iginsaad ko,

an Baye-baye nga hatag ni ‘Nay Asyon.

Siring nimo Apoy Asyon kumusta ngay-an kuno.

Naibi ngani adto kay waray pa hiya kumita ha imo.

Nagdara gihapon ako hin sudlay, para kan imo nanay.

Nagbuto an agi-an tikang ha Siaton.

[ACTIVITY3.] KEEP IT UP!
DIRECTIONS: Answer the following questions. Use Separate paper for your answer.

1. What are the figures of speech, literary devices and imagery of the poem?
2. What is the tone and theme of the poem?
3. What is the situation that unfold in the poem? What happened to the persona?
4. Why did the warrior reach out to this daughter?
5. What mindset or emotion is conveyed in this poem? What emotion did you feel while reading
the poem?
6. What could be the reason for the Waray poet to translate the English text into his own
language?
7. What is the beauty of rendering another person’s words into one’s own language?

===============================================

THINK PIECE
In this lesson, I learned that…
 BIBLIOGRAPHY
Content References:

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Ang, J.G. (2016) Literatura: 21st Century Philippines and World Literatures for Senior High School.
Mindshapers Co., Inc.

Supporting References (Book):

Redoblado, S.V.D., Anastacio, T.M., Noval, J.C., Coralejo, E.F. (2017). Contemporary Literature: 21st
Century from the Philippines and the World. Brilliant Creations Publishimg, Inc.

Mata, E.L.I., Gabelo, N.C., Ambon, F.M., Babasa, E.E., (2016). 21st Century Literature from the
Philippines and the World for Senior High School. Mutya Publishing House, Inc.

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Pch.vector (2020). Focused tiny people reading books [Digital Image]. https://www.freepik.com/free-
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Abrahamsen, S. (2021) Art of Writing. Little Coffee Fox,A Roaming Fox Media, Llc Website.
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Bidana, K. (2019). Region 6 Map. Slideshare. https://www.slideshare.net/KristineDarlBidana/region-6-

basic-geography

Chua, M.C. (2013) Balanghay. Xioachua. https://xiaochua.net/tag/bangka/

EV Mail (2021).Region 8 Map. https://www.evmailnews.net/?p=8640

National Geographic (2021).Region 7 Map. https://www.nationalgeographic.org/encyclopedia/gulf/

Talal, A. (2021) Literature Picture. The Times of Youth. https://www.timesofyouth.com/racism-

literature-examining-literature-for-answers/

Umali, J. (2020). Pintados. esquiremag.ph. https://www.pinterest.ph/pin/299207968992907549/

Internet Sources:

Balay Sugidanun (2021). Nagkanta Ako Kang Paglaum.

https://balaysugidanun.com/2016/10/22/nagakanta-ako-kang-paglaum/comment-page-1/

Cabrera, P.F. (2017). Visayas Litarature. Slideshare. https://www.slideshare.net/FionaCabrera/the-

literature-of-eastern-visayas-81035625
Deriada, P. (2021) The Hiligaynon Literature. National Commission for Culture and the Arts.
http://gwhs-stg02.i.gov.ph/~s2govnccaph/subcommissions/subcommission-on-the-arts-sca/literary-
arts/hiligaynon-literature/

Esteria, P. (2021). The First Visayan Man and Woman - A Visayan Folktale. The Kahimyang Project .
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Evans, Z. (2017). Legend of Dumaguete. Folklore Thursday.

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Hinilawod Story. (n.d). Hinilawod. https://hinilawod.wordpress.com/the-story/

Sugbo, V. (2021). The Visayas Literature. National Commission for Culture and the Arts. shttp://gwhs-
stg02.i.gov.ph/~s2govnccaph/subcommissions/subcommission-on-the-arts-sca/literary-arts/the-
literature-of-eastern-visayas/