REPUBLIC OF THE PHILIPPINES
DEPARTMENT OF EDUCATION
I. OBJECTIVES
A. Content Standards
B. Performance Standards
C. Learning Competencies /
Objectives.
II. CONTENT
III. LEARNING
RESOURCES
A. References
1. Teacher’s Guide pages
2. Learner’s Materials pages
3. Textbook pages
4. Additional Materials from
Learning Resource (LR)
portal
B. Other Learning Resources
V. PROCEDURES
Introductory Activity
( 10 minutes).
Activity/Strategy
(10 minutes).
Analysis
(5 minutes).
Abstraction
REGION X
DIVISION OF MISAMIS OCCIDENTAL
SAPANG DALAGA NATIONAL HIGH SCHOOL
The Learner demonstrates understanding of the elements of Shintoism:
a. Founders: Prehistoric animists of Japan
b. Sacred texts: Kojiki and Nihongic.
c. Doctrines: belief in kami, divinityof emperorsd.
d. Gods: kami (animist and naturespirits)
e. Issues: Shrine visits of Japanese prime ministers.
The learner interprets the Kojiki creation story creatively.
 Narrate the Kojiki creation story, (EsP-PD11/12EI-Ii-j-14.1).
Shintoism
Cg, Books, E-Book, Laptop, downloaded from the internet references.
Introduction to the world religion and belief system, by: Jose Ong.
LM pp. 167
Laptop and audio speaker; Internet and PowerPoint presentation.
Review: The teacher will ask the students the following question:
a. What other religion you know that is found in Japan?
b. Do you hear about Shintoism Religion?
Drawing One's Emotions: The teacher will show a picture portraying the religious
activities practice by Shintoism. Let the students brainstorm what is the importance
of that religious practices to the Shinto.
Transition: the teacher will invite and encourage the students to maintain the good
condition as they prepare the next session by having healthy and sound body and
mind.
Introduction of the topic. The teacher will introduce the creation of Kojiki to the
students.
The teacher group the students into four groups. Each group will presents a role play
on a certain creation story they know.
Processing questions:
 How did you find the activity? Why?
• Do you like the activity
 In you own opinion what is the importance of creation story?
Every culture and every religion has various and different story to tell about creation
story. The purpose of these stories wants to tell us that there is really someone who
is greater than us which for Catholic called God, Allah for Muslims, Brahma for
Hinduism, etc. For some especially those who are not really grounded in their faith it
will create confusion. For some especially those who are not church goers and
religious don’t care about it, but for those who are really faithful creation story in
relation to their belief is very important. This morning we dwell on studying the
creation of Kojiki; one of the most important religious literature of the Japanese
people.
KOJIKI CREATION STORY
(10 minutes). The Kojiki, which translates to “Records of Ancient Matters”, contains Japan’s native creation
myths and other mythology. Like all mythology, it was considered both factually true and
Truth through most of history. This translation comes from Basil Hall Chamberlain and dates
to 1932. This excerpt includes the introduction of the first volume and Japan’s creation story.
The story about the creation of Japan’s deities comes from a 1929 translation by Yaichiro
Isobe. I include these two different translations to give you an idea of how these ancient
texts can feel different depending on who is translating.

Hereupon all the ‘heavenly Deities commanded the two Deities His Augustness the Male-
Who-Invites and her Augustness the Female-Who-Invites, ordering them to “make,
consolidate, and give birth to this drifting land.” Granting to them a heavenly jewelled spear,
they deigned to charge them. So the two Deities, standing upon the Floating Bridge of
Heaven, pushed down the jewelled spear and stirred it, whereupon, when they had stirred the
brine till it went curdle-curdle, and drew the spear up, the brine that dripped down from the
end of the spear was piled up and became an island. This is the island of Onogoro.

Birth of the Eight Great Islands

The 8 islands of ancient Japan

Hereupon the two Deities took counsel, saying: “The children to whom we have now given
birth are not good. It will be best to announce this in the august place of the Heavenly
Deities.” They ascended forthwith to Heaven and inquired of Their Augustnesses the
Heavenly Deities. Then the Heavenly Deities commanded and found out by grand divination,
and ordered them, saying: “They were not good because the woman spoke first. Descend
back again and amend you words.” So thereupon descending back, they again when round
the heavenly august pillar as before. Thereupon his Augustness the Male-Who-Invites spoke
first: ” Ah! What a fair and lovely maiden!” Afterward; his younger sister Her Augustness the
Female-Who-Invites spoke: “Ah! what a fair ad lovely youth!” In such way did they give
birth to a child the Island of Ahaji, Honosawake. Next they gave birth to the Island of Futa-
na in Iyo. This island has one body and four faces, and each face as a name. So the Land of
Iyo is called Lovely Princess, the Land of Sanuki is called Prince Good Boiled Rice; the
Land of Aha is called Princess of Great Food; the Land of Tosa is called Brave Good Youth.
Next they gave birth to the Islands of Mitsugo near Oki, another nae for which is Heavenly
Great Heart Youth. Next they gave birth to the island of Tsukushi. This island likewise has
one body and four faces, and each face has a name. So the Land of Tsukushi is called White
Sun Youth; the Land of Toyo is called Luxuriant Sun Youth; the Land of Hi is called Brave
Sun Confronting Luxuriant Wonderous Lord Youth; the Land of Kumaso is called Brave Sun
Youth.

Next they gave birth to the island of Iki, another name for which is Heaven’s One Pillar. Next
they gave birth to the Island of Tsu, another name for which is Heavenly Hand net Good
Princess. Next they gave birth to the Island of Sado. Next they gave birth to Great Yamato
the Luxuriant Island of the Dragon Fly, another name for which is Heavenly August Sky
Luxuriant Dragon fly Lord Youth. The name of Land of the Eight Great Islands therefore
originated in these eight islands having been born first. After that, when they had returned,
they gave birth to the Island of Ko in Kibi, another name for which is Brave Sun Direction
Youth. Next they gave birth to the Island of Adzuki another name for which is Ohonudehime.
Next they gave birth to he Island of Oho, another name for which is Tamaru-wake. Next they
gave birth to he Island of Hime, another name for which is Heaven’s One Root. Next they
gave birth to he Island of Chika, another name for which is Heavenly Great Male. Next they
gave birth to he Island of Futago, another name for which is Heaven’s Two Houses.

The Birth of Dieties

Izanagi and Izanami, Amaterasu’s parents.

Having, thus, made a country from what had formerly been no more than a mere floating
mass, the two Deities, Izanagi and Izanami, about begetting those deities destined to preside
over the land, sea, mountains, rivers, trees, and herbs. Their first-born proved to be the sea-
god, Owatatsumi-no-Kami. Next they gave birth to the patron gods of harbors, the male deity
Kamihaya-akitsu-hiko having control of the land and the goddess Haya-akitsu-hime having
control of the sea. These two latter deities subsequently gave birth to eight other gods.

Next Izanagi and Izanami gave birth to the wind-deity, Kami-Shinatsuhiko-no-Mikoto. At the
moment of his birth, his breath was so potent that the clouds and mists, which had hung over
the earth from the beginning of time, were immediately dispersed. In consequence, every
corner of the world was filled with brightness. Kukunochi-no-Kami, the deity of trees, was
the next to be born, followed by Oyamatsumi-no-Kami, the deity of mountains, and
Kayanuhime-no-Kami, the goddess of the plains. . . .

The process of procreation had, so far, gone on happily, but at the birth of Kagutsuchi-no-
Kami, the deity of fire, an unseen misfortune befell the divine mother, Izanami. During the
course of her confinement, the goddess was so severely burned by the flaming child that she
swooned away. Her divine consort, deeply alarmed, did all in his power to resuscitate her, but
although he succeeded in restoring her to consciousness, her appetite had completely gone.
Izanagi, thereupon and with the utmost loving care, prepared for her delectation various tasty
dishes, but all to no avail, because whatever she swallowed was almost immediately rejected.
It was in this wise that occurred the greatest miracle of all. From her mouth sprang
Kanayama-biko and Kanayama-hime, respectively the god and goddess of metals, whilst
from other parts of her body issued forth Haniyasu-hiko and Haniyasu-hime, respectively the
god and goddess of earth. Before making her “divine retirement,” which marks the end of her
earthly career, in a manner almost unspeakably miraculous she gave birth to her last-born,
the goddess Mizuhame-no-Mikoto. Her demise marks the intrusion of death into the world.
Similarly the corruption of her body and the grief occasioned by her death were each the first
of their kind.

By the death of his faithful spouse Izanagi was now quite alone in the world. In conjunction
with her, and in accordance with the instructions of the Heavenly Gods, he had created and
consolidated the Island Empire of Japan. In the fulfillment of their divine mission, he and his
heavenly spouse had lived an ideal life of mutual love and cooperation. It is only natural,
therefore, that her death should have dealt him a truly mortal blow.

He threw himself upon her prostrate form, crying: “Oh, my dearest wife, why art thou gone,
to leave me thus alone? How could I ever exchange thee for even one child? Come back for
the sake of the world, in which there still remains so much for both us twain to do.” In a fit of
uncontrollable grief, he stood sobbing at the head of the bier. His hot tears fell like
hailstones, and lo! out of the tear-drops was born a beauteous babe, the goddess
Nakisawame-no-Mikoto. In deep astonishment he stayed his tears, a gazed in wonder at the
new-born child, but soon his tears returned only to fall faster than before. It was thus that a
sudden change came over his state of mind. With bitter wrath, his eyes fell upon the infant
god of fire, whose birth had proved so fatal to his mother. He drew his sword, Totsuka-no-
tsurugi, and crying in his wrath, “Thou hateful matricide,” decapitated his fiery offspring. Up
shot a crimson spout of blood. Out of the sword and blood together arose eight strong and
gallant deities. “What! more children?” cried Izanagi, much astounded at their sudden
appearance, but the very next moment, what should he see but eight more deities born from
the lifeless body of the infant firegod! They came out from the various parts of the body,–
head, breast, stomach, hands, feet, and navel, and, to add to his astonishment, all of them
were glaring fiercely at him. Altogether stupefied he surveyed the new arrivals one after
another.

Meanwhile Izanami, for whom her divine husband pined so bitterly, had quitted this world
for good and all and gone to the Land of Hades.

These creation stories, though strange to modern readers, speak of several truths. First, the
story speaks with affection about the Japanese homeland. Much of Japanese history is
characterized by a special affinity toward the land. Several times throughout Japanese history
there were movements to restore the forests and other habitats. When everything has a spirit
or god behind it, people tend to hold a respectful, reverent view of the environment and how
it supports their lives. This can also be seen in Native American cultures. This myth and
those like it suggest how we should retain our respect for the world around us and its
 resources. To do otherwise disrespects the divine and jeopardizes our ability to live.

The story about the gods’ births sets the stage for several reoccurring themes in Japanese
literature and culture. Harmony is emphasized. Japanese culture places the quest for harmony
between people and between people and nature in the center. Their honorific system grew out
of this. The story shows how the decay of harmony and the reality of sorrow can lead to
unintended consequences. In his grief, Izanagi kills his son, creating more sons and daughters
in the process–much to his surprise. The story lays out a thread found throughout Japanese
literature. The blissful, harmonious life Izanagi and Izanami shared couldn’t last. Izanami’s
tragic death introduces sorrow to what was a happy story. Japanese literature enjoys
balancing happiness with sorrow. Tragedy completes the story. Without sorrow, happiness
cannot be understood. Few stories end “happily ever after” but this reflects a clear-eyed view
of reality. Buddhism carries a similar thread. Buddhism stories focus on how suffering
permeates our experiences. This overlap helped Shintoism (which is what these creation
stories originate from) and Buddhism mingle. Whenever you read Japanese literature, you
will see this interweaving of religions.

When you read some of these old translations, archaic Japanese is either depicted in Old
English as you will see here or in Latin. Chamberlain’s excerpt contained a few sections of
Latin that I translated for you. During the time these stories were written, the Imperial Court
used a different dialect of Japanese than the rest of the country. This dialect fell out of style
rather quickly but reappeared in literature. Imperial characters and gods spoke it to
emphasize their separateness. The use of the language is similar to the Western use of Latin
after the fall of Rome. Latin become the language of the Catholic Church and of educated
noble elites. It was used to write court and religious documents. This similarity prompted
some early translators to use Latin for Imperial Court Japanese. Unlike Latin, which still
appears in academia and the Catholic Church, Imperial Court Japanese disappeared. A few
remnants appear in Japanese language, but it lacks the cohesion that endures in Latin. You
can still find vestiges of it in the speaking style in joseigo, the speaking style of Japan’s
Lolita subculture, and with the Japanese Imperial family.
Application Role play activity: The teacher will require the students to make a role play about
(5 minutes). the creation of Kojiki story. Each group will be graded base on the following
criteria.

Creativity - 25 percent
Mastery – 25 percent
Content – 25 percent
Audio visual impact -15 percent
Audience impact - 10 percent
Assessment the teacher requires the students to make a sequence of the event in the creation of
(20 minutes). the Kojiki story.

V. REMARKS
Indicate special cases
including but not limited to
continuation of lesson plan to
the following day in case of
re-teaching or lack of time,
transfer of lesson to the
following day, in cases of
class suspension, etc.
VI. REFLECTION
Reflect on your teaching and
assess yourself as a teacher.
Think about your student’s
progress. What works? What
else needs to be done to help
the students learn? Identify
what help your instructional
supervisors can provide for
you so when you meet them,
you can ask them relevant
questions. Indicate below
whichever is/are appropriate.
A. No.of learners who earned
80% on the formative
assessment.
B. No.of learners who
require additional activities
for remediation.
C. Did the remedial lessons
work? No.of learners who
have caught up with the
lesson.
D. No.of learners who
continue to require
remediation
E. Which of my teaching
strategies worked well? Why
did these work?
F. What difficulties did I
encounter which my
principal or supervisor can
help me solve?
G. What innovation or
localized materials did I
use/discover which I wish to
share with other teachers?

Prepared by:

BENJIE L. MANANZAN
SHS Teacher