LITERATURE OF CAGAYAN VALLEY (REGION 2)

Cagayan Valley (Lambak ng Cagayan in Filipino; Tana' nak Cagayan in the

Ibanag Language; Tanap ti Cagayan in the Ilocano Language)

Agta/ Atta- were the first inhabitants in the region.

- food gatherers who roam the forest without fixed residence.
 Ibanag dialect was a strong factor in Cagayano’s evangelization of the
pagan and hostile inhabitants.
 Evangelization and pacification of the valley were difficult because:
- the communities found by the colonizers were far apart- separated by
wild forest and crocodile infested rivers to cross along which the
missionaries and soldiers had to travel.
- there were great calamities which caused great difficulties and
sufferings to the the people and they blamed these occurrences on the
coming of the white people.

IRRAYAS and GADDANGS

- two of the earliest chronicles of Cagayan Valley
- they were fierce and warlike
- they resisted the abuses committed by the officials and their
encomienderos, to the extent of rising a revolt.
 It was always the missionaries who consoled the natives in time of the
calamities and who pacified them when they revolted.
 Missionaries accomplished their difficult and hazardous tasks and
pacification:
- because they and only they among the Spaniards, learned the Ibanag
- their eagerness to spread Catholic faith unmindful of the difficulties
and dangers, they penetrated even the farthest native communities and
taught the Ibanag to the non- Ibanag speaking natives.

DIALECTS
 Masi (Pamplona) to Lallo to Gattaran- Irraya
 Piat, Tuao, Malaueg, and Santa Cruz- Itawes
 South District including Nassiping to Gamu( Isabela)- Irraya, Gaddang,
Iyogad, Catalagan, Dadayad, Aripa, and Aeta
 Tuguegaro to Ilagan- Irraya
 Reina Mercedes to Bayombong- Gaddang
 Diffun, Towns near Cagayan river- Iyogad
 Dupax, Bambang and Aritao- Isinay and Ilongete

Captain Juan Pablo Carrion (1581)

- smiled to Lallo and founded there the mission of Nueva Segovia which
because the springboard of the missionaries in their
evangelization
 A. Started their evangelization work in the territory from Masi to
Gattaran
B. Learned the spoken dialect which they had to preach
C. Wrote cartillas, catechisms and prayer books in this dialect

Fr. LUIS FLORES and Fr. FRANCISCO MANEGO

- were sent in Pilitan near Isabela
- were ordered to take their parishioners learn Ibanag

Fr. HERRERA- ordered all religious missionaries to study Ibanag and see to it
that the boys and girls recite all the prayers in Ibanag and
to those come down from the mountains and who will be converted
to our Catholic faith. Girls and boys should know the
mysteries to be able to receive the waters of baptism, in the same
language so that in the course of time everybody will
speak the Ibanag dialect.

VERADAD- bilingual ( Spanish- Ibanag) weekly newspaper in Tuguegarao

- published by Honorario Lasam
- Servando LIban maintained a lively, satirical column under his pen
name Allibut

LA SINSERIDAD- bilingual (English- Ibanag)

- published by Antonio Carag and edited by Jose Carag.

IBANAG FOLK POETRY

- is purely sung which explains how it was handed down to the present;
by way of oral transmission.
- Songs are for ceremonial and recreational and they are narrative,
speculative, romantic, ridiculing or titilliating.
* Ibanags have the singular honor of having two epic songs- the Salomon and
Pasion.

SALOMON- to the accompaniment of the “cinco- cinco” ( a five stringed

instrument) is sung during the Christmas season before
improvised home altars, supported through the night with wine, coffee,
chocolate and native cakes.
- is narrative on the conception, birth and life of the Baby Christ, filled
with episodes that teach Cagayan children Ibanag
virtues of truthfulness, honesty, loyalty, industry and devotion.

VERZO- the Ibanag counterpart of the Spanish coplas, a four line rhymed
Spanish songs which appeared during the Golden Age of
Spain’s Literature.
 -Often composed on the spot by the versita during social occasions like
weddings, baptism, it is intended to
entertain and to moralize.
- It may evoke sadness, joy, laughter, ridicule or wisdom

VERZITA- Cagayans version of the scop, ministrel, and bards of England and
European countries who is lavishly by the host with gift or
cash, palay, corn or any food stuff.

“Osse- osse” and the “Kilingkingan”

- two of the most popular versos that usually giving the vocal
accompaniment of dances by those names.

Few examples:

Arri ka mavurung ta
Kabaddi ku lalung, kuak
Ku mamayappak, kannak
Ku utun, gukak.

(Worry not my being a small cock,

For when i fly to attack
I never miss my mark.)

This is an expression of the determination of cock-sureness of the Ibanag in

love, courtship, fight or contest, despite his size, humility, poverty and misery.
This explains why he has survived all adversities under different regimes in the
hands of colonial powers and during the Martial Law days.

Folk Songs

Other folksongs are love songs most often with promises, pledges, assurances,
lessons to teach and guidance to give.

The growth of Ibanag songs and singers reached its peak when the harana or
serenade in rustic communities was both a form of nocturnal recreation among
the "babbagitolay" and a way of starting courtship for a "magingnganay."

There was a stalemate of folksong production and serenading during Martial

Law days and during the twenty-year rule of the Old Regime when the
freedoms were curtailed, and when the province became a critical area.

Love folksongs were common during weddings and other socials.

Here are some:

O lappaw a makayaya
Nga inimmi-immian na mata,
Pare nakuan tu ari ka matay,
Tape manayuk ka gugammay.

(O lovely flo'er
My eyes behold forever,
May you not wither, nor die,
That long you be gem of my eye.)

Some Ibanag folksongs were inspired by the reaction of people toward their
environment; expression of feelings and emotions caused by their work, labors,
government leaders and relationship among fellowmen.

Ibanag Proverbs

Ibanag "unoni" or proverbs are either in prose or poetry. hey are preachy and
pedagogic as well as theological.
Awan tu umune ta uton ng ari umuluk ta davvun.
(Nobody goes up who does not come down)

The above is an advice to those who on reaching the peak of their success look
down, and even insult and oppress the poor and the lowly.

Here is another one:

Mamatugu ka ta gayan nga manututtu ta matam.

(You rear a crow that pecks your eyes.)

It reflects the Ibanag's abhorence and loathe against those who are ungrateful.
Ingratitude has caused feuds, violence and vendetta.

Mammula ka ta mapia, gataban nu noka.

(He who sows goodness, reaps gratitude.)

This proverbs is a sequel and an antithesis to the second example above.

I buruasi nga inikkao, nu ari atazzi, alawa nikaw.

(Borrowed clothes are either loose or tight.)

Among the many interpretations of the above proverbs, the most fitting today is
one addressed to Cagayano leaders: "Power, Authority and Leadership." A
borrowed privilege which cannot please everybody among the governed; that
since it emanates from the people. While they are in power, they must use that
power rightly for the people.
Awat tu serbi na ru nga kukua, nu marake i pinangngapangngua.
(Wealth is useless if character is worthless.)

Character to Cagayanos is synonymous with integrity, charity, considerateness,

love for fellowmen, rich or poor.

Ibanag Riddles

A "palavvun" (riddle) is any misleading, mystifying or puzzling question to be

solved or guessed, either as a mere game or a more serious challenge. For
Ibanags, it is both a folk amusement or a mental excursion. It is aimed at
relaxation, entertainment and at pacifying anger and feuds.

Nu magitubang atannang, nu manaddak, alinno.

(When it sits, it is tall, when it stands it is small.)

The answer is a dog. A dog is a symbol of loyalty. Kick a dog, it runs away.
Then it comes wagging its tail to its master again.

The riddle itself means leadership. When a leader stands to campaign, he

appears small, lowly, humble, a willing servant of the people. When elected and
sits in his position, he begins to be tall. Tall in visions, hopes, aspirations for his
people. Tall in whatever good things he does for the people.

Authors from the Region II of the Philippines and their Literary Works

Florentine Hornedo

 Born on October 16, 1938 in Batches

 He was born to Leon Hornedo and Bienvenida Hontomin.
 Hailing from Sadivug, Sabtang, Batanes, Hornedo obtained his BSE from
the University of Santo Tomas in 1961. He received his Masters in English
and Philosophy from St. Louis University in 1996 and 1972 respectively and
his Ph.D. in Literature from UST in 1977.
 He also completed a post doctorate in History and Political Science from
UST in 1985-88 and has trainings in Journalism and cultural Anthropology.
 As a writer, Dr. Hornedo has authored 13 books in Philosophy,
Education, Culture and History. In addition, he has been an editor of ad
veritatem, a journal of Research at the UST Graduate School, and Ivatan
Studies Journal.
  A recipient of Palanca Awards for Literature in 1988. His winning essay
is entitled, “Discourse of Power in Florante at Laura”.
Number of awards such as “Don Carlos Palanca Memorial Awards “,
“National Catholic Authors Awards”, “Pilak Award for service to
Culture, the Arts and Community”,”Batanes Provincial Achievement
Recognition for Cultural and Social Research”, “Recognition Award
for Social Research” from UST College of Education Alumni
Association, and “Most Outstanding Thomasian Alumni Awardee” in
the Arts and Humanities 2006.
Fernando Maramag
 He was born on January 21, 1893 to a wealthy landowners in Ilagan,
Philippines. His father was Rafael Maramag and his mother was Victoria
Mamuri.
 Finished high school in 1908 at the age of 15, he entered Philippine
Normal School. However, due to the insistence of his father, he
transferred to the University of the Philippines where he started to write
for a school organ.
 At age 21, he was named principal of the Institute de Manila.
 Later, he became an English professor at UP. He also taught at San Juan
de Letran. During his time, he met and married Constancia Ablaza, by
whom he had 6 children.
 In 1917, he became the editor of Rising Philippines. The Philippines
Herald and the National Weekly also benefited from his editorship.
 With his credentials he started to work in the government as chief of the
publications division of the department of Justice.
 Later, he became technical assistant to then Senate President Manuel Luis
Quezon.
 Maramag published countless poems which were devoured and admired
by the reading public, like “My queen Tagala”, “The Atheist”, “A
Christ without cross”, “Jose Rizal”, and “The presentation”.
 He wrote about the history of the English language in the Philippines.
This enabled him to mine the secrets of English poetics, especially it’s
techniques.
 Leopoldo Y. Tables, a noted Literary historian, included seven of
Maramag's works in his book of Filipino essays in English, which has
become a standard textbook in English in Philippine schools and
universities.
 He died on October 23, 1936.
Edith L. Tiempo
 She was born on April 22, 1919 in San Nicolas, Bayombong, Nueva
Vizcaya.
  Her parents are Salvador T. Lopez and Teresa Cutaran.
 She went to high school in Bayombong, and then went to take pre-law
at the University of the Philippines. In 1047, she graduated magna
cum laude from Sullivan University with a Bachelor of Science degree
in education, majoring in English.
 Her graduate studies led her to the States University of Iowa, from
which she gained an international fellowship which lasted from 1947
to 1950. She also took part in the State University of Iowa's creative
writing workshop which was headed by veritable American Poet Paul
Engle.
 She received a scholarship grant from the notable United Board of
Christian Higher Education in Asia and attained a doctorate degree in
English from the University of Denver, Colorado in 1958.
CAREER
 From 1946 to 1965, Tiempo was part of the faculty at Wartburg College,
Iowa. She also taught at western Michigan University from 1965 to 1966,
and the Chinese University of Hong Kong Baptist College from 1978 to
1979. In 1978, she received the Elizabeth Luce Moore Distinguished
Asian Professor award. She also held the L.T. Ruiz Professional Chair in
English from 1981 to 1989..
 Gifted in the use of English language, Edith Tiempo is proclaimed as one
of the Philippines’s foremost writers in English alongside other seminal
writers like Jose Garcia Villa.
 Her poetry I’d hailed for its witty and complex wordplay. This
characteristic is most evident on two of her most famous poems,
“Bonsai” and “The Little Marmoseth”. Literary scholars often refer to
either of these poems in their studies of Tempo’s work.
 Husband Edilberto K. Tiempo

LITERATURE OF THE DIFFERENT REGIONS IN THE PHILIPPINES

REGION 1: Ilocos Region

INTRODUCTION
Ilocanos are descendants of Austronesian-speaking people from Taiwan.
Families and clans arrived by viray or bilog, meaning "boat". The term Ilokano
originates from i-, "from", and looc, "cove or bay", thus "people of the bay."
Ilokanos also refer to themselves as Samtoy, a contraction from the Ilokano
phrase sao mi ditoy, "our language here". Ilocanos are descendants of
Austronesian-speaking people from southern China via Taiwan.
 one of the most active tributaries to the general Philippine literature
PRECOLONIAL TIMES TO THE 19TH CENTURY
 Earliest known written Iloko poems:
 Romances translated from Spanish by Francisco Lopez, who published
his own Iloko translation of the
  Doctrina Cristiana by Cardinal Bellarmine, the first book to be printed in
Iloko.
 Study of Iloko poetry:
 Gramatica Ilokana, published in 1895, based on Lopez's Arte de la
Lengua Iloca, earlier published in 1627, but was probably written before
1606.
 Pedro Bucaneg
 collaborated with Lopez in the translation of the Doctrina into Iloko
 the first known Ilokano poet
 the "Father of Ilokano Poetry and Literature."
 blind since childhood
 authored the popular epic known as Biag ni Lam-ang, who published it in
El Ilocano from December 1889 to February 1890, with Spanish
translation in prose, and also reprinted it in his El Folklore Filipino, under
the title Vida de Lam-ang.
 Leona Florentino
 considered by some as the "National Poetess of the Philippines"
 her poems however, appear to the modern reader as being too syrupy for
comfort, too sentimental to the point of mawkishness, and utterly devoid
of form.
 Fr. Justo Claudio Fojas
 Ilokano secular priest who wrote
 Leona Florentino's contemporary.
 novenas, prayerbooks, catechism, metrical romances, dramas,
biographies, a Spanish grammar and an Iloko-Spanish dictionary.
 Comedia (moro-moro)
 a highly picturesque presentation of the wars between Christians and
Muslims
 Zarzuela
 an equally picturesque depiction of what is at once melodrama,
comic-opera, and the skit interminably preoccupied with the eternal
theme of boy-meets-girl-who-always-live-happily-ever-after-
seemingly-impossible-odds
 presented for the first time in the Ilocos in the 19th century.
 Comedia – scripted from corridos
 Prince Don Juan
 Ari Esteban ken Reyna Hipolita
 Doce Paris
 Bernardo Carpio
 Jaime Del Prado
 Marcelino Mena Crisologo - helped popularize Zarzuela based on culture
& traditions of the Iocos Norte
 “Matilde de Sinapangan”- first Iloko novel printed on 1892 and written by
Rufino Redondo
20TH CENTURY
 more intense in literary activity
EXAMPLES:
 Biag ti Maysa a Lakay, Wenno Nakaam-ames a Bales” (“Life of an
old Man, or a Dreadful Revenge”)– Mariano Gaerlan (1909)
 “Uray Narigat no Paguimbagan” (“Impovement Despite Obstacles”) –
Facundo Madriaga (1911)
 “Apay a Pinatayda ni Naw Simon?” (“Why did they Kill Don
Simon?”) - Leon C. Pichay (1935) – first known detective novel in Iloko
 Iloko literature reached headland
 Many Ilokanos started to write Literary pieces
 Early Bannawag short stories in 1920’s – poor imitations of equally poor
American fiction
 Bannawag resumed publication in 1947
 War
 Guerilla activities
 Japanese Artrocities
 Murder
 Pillage
 Death
 Leopoldo Y. Yabes (UP) – made a brief survey of Iloko Literature (1934)
Findings: Iloko Literature began with Pedro Bukaneg
 Thomas B. Alcid (UST) – made a study on Iloko prose fiction and
discussed the Iloko short story and the Iloko nevel and their possibilities
in Philippine Literature (1940)
Findings: Short stories and novels were still young and needed more
improvement
 Mercedes F. Guerrero (MLQEI) - made a master thesis titled “Critical
Analysis of the Outstanding Iloko Short Stories Published in the
Bannawag from 1948 to 1952”
Findings: Iloko Stories offer a mine of information about the ideals and
customs of the Filipino people
 “Dalang: An Introduction to Philippine Literature in Iloko” – Dr.
Marcelino A. Foronda, Jr. (1967)
 traits and characteristics of the Ilokanos

REGION 2: 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.
Cagayan Valley abounds with natural resources and exudes with
development potentials that consist of rich agricultural areas, forestland and
grasslands, inland and marine resources.
The Ybanags, Itawits and Malawegs are mainly lowland farmers whose
agricultural practices are similar to those of the Ilokanos. The Ybanags used to
inhabit the area along the Cagayan coast but migrated further inland. They
conducted trade with neighboring areas using distinctive seacrafts, and their
commercial interests made their language the medium of commerce throughout
the region before the influx of Ilokano migrants. They are also excellent
blacksmiths and continue to make good bolos. The Ybanags are reputed to be
the tallest of all the ethno-linguistic groups in the Philippines.
The Itawits are almost indistinguishable from the Ybanags. They build
their houses with separate kitchens, connected by a narrow walkway that is used
as washing area for hands and feet. The Itawits are noted for their pottery and
basket-weaving traditions.
The culture of Cagayan is showcased in museums, historical buildings
and archeological sites spread across the province. In Solana, the Neolithic
archeological sites in Lanna have yielded stone tools used as early as 20,000
years back. The Cabarruan jar burial site, also in the town, features ancient
Filipino traditions of taking care of their dead. The Cagayan Museum is a
repository of the province´s cultural heritage. Iron Age pottery, Chinese Ming
and Sung dynasty porcelain pieces as well as Church paraphernalia are on
display together with Paleolithic fossils. The oldest bell in the country, cast in
1592, still peals from the tower of the church in Camalaniugan. The old brick
works in Tuguegarao lie inside the city and speak of a time when bricks were
extensively used to build the beautiful churches of the Cagayan.

Ybanag Dialect: Potent Factor in Cagayan's Evangelization

The Ybanag dialect was a very potent factor in the difficult and hazardous
evangelization of the pagan and hostile inhabitants of the Cagayan Valley.
The evangelization and pacification of the valley were difficult because
the communities found by the colonizers were far apart, separated by primeval
spans of wild forests with crocodile-infested rivers to cross or along which the
missionaries and soldiers had to travel. There were also the great calamities--
epidemic, locust infestations, floods and earthquakes--which caused great
difficulties and sufferings to the people, and though to us today the calamities
were natural phenomena, the pagan natives blamed their occurences on the
coming of the white people.
The early chronicles of Cagayan Valley , the natives, especially the
Irrayas and Gaddangs, were fierce and warlike. This was so, apparently because
living in separate communities, independent of each other, they cultivated fierce
love for freedom. Thus, they resisted the abuses committed by the officials and
their encomienderos, to the extent of rising a revolt--the history of the province
tells of numerous and frequent insurrections in some of which the native rebels
killed all the Spanish officials.
It was always the missionaries who consoled the natives in time of the
calamities and who pacified them when they revolted, for the guns of the
Spanish soldiers were
futile against the fury which the natives displayed in defense of their
rights and sense of freedom.

WRITERS AND LITERARY WORKS:

 Fernando Maramag
 Edith L. Tiempo
 Florentino Hornedo
• Born on October 16, 1938 in Batanes.
• He was born to Leon Hornedo and Bienvenida Hontomin.
• Hailing from Savidug, Sabtang, Batanes, Hornedo obtained his BSE from
the University of Santo Tomas in 1961. He received his Master’s in
English and Philosophy from St. Louis University in 1966 and 1972
respectively and his Ph.D. in Literature from UST in 1977.
IMPORTANT LITERARY PIECES:
NU NUNUK DU TUKUN

Nu Nunuk Du Tukun, minuhung as kadisi na;

Ichapungpung diya am yaken u nilangan na.
Kapatalamaran ava su avang di idaud
Ta miyan du inayebngan na, ta miyan du inayebngan na.

Nu itanis ko an nu an didien ko;

Ta nu taw aya u suminbang diyaken;
Na maliliyak a pahung as maheheyet a riyes.
U minahey niya diyaken.

English Translation
THE NUNUK ON THE HILL

The Nunuk on the hill short forth the leaves and twigs;
Then suddenly all its branches fell and I under it.
On what is left I cannot watch the boats on the sea
For I stand on the side from the sea.

I weep in my grief?
It was the sea that made me an orphan;
The sad news came to me in the roar of the breakers,
WHAT CAUSES EARTHQUAKES
(Y Paggafuanan na Lunig)
Once upon a time, there was a very poor couple who had only one son.
His name was Bernard Carpio. Since this family led only a hand to mouth
existence, both husband and wife had to work for living. Whenever the mother
went out to work, she would lock up the baby in the house. She would just give
him something to play with. Upon coming home, she would find all the toys of
the baby broken into small pieces. This happened everyday until the mother
could no longer give the baby anything to play with. So the baby was lest in the
house without any toy, when she came home to feed him, the mother was
surprised that the walls and studs of their house were either destroy or broken.
She remains silent but observant. As soon as these parts of the house had been
repaired, she again left Bernardo Carpio alone. When she came home, she found
the same in shambles. Next time, the mother deliberately gave her son an iron
rod to play with. Again he broke rod into pieces. Now the parents were growing
alarmed over the extraordinary strength of Bernardo. News of it also spread in
the neighborhood.
As a child grew up, he was recognized as the strongest boy in the
village. He challenged to fight those who dared him and defeated them all. As
man, hid prowess was also acclaimed in the whole country. This popularity
made him very proud. He was so proud that even he dared challenged God. At
first, God gave him the upper hand. But on the third trial, when God asked him
to stop the quarrel between the two big mountains, Bernardo failed. In a
conceited gesture, he impulsively went between the warring mountains. He
extended his arms to stop them but instead, he got between the two mountains
and was buried alive with his head out.
Today, it was believed that whenever Bernardo Carpio struggles to free
himself from the grip of the mountains, the earth quakes. The old folks also say
that when he finally frees himself, that will be the end of the world.

REGION 3: Central Luzon

In 1571, when the Spanish took hold of Central Luzon, they renamed the
area to La Pampanga. Central Luzon is mostly composed of 'Tagalog' speaking
natives. During this period of time, many different literary works arose.

Pampanga Literature

 A showcase of unique and diverse words of art shaped by rich and

colorful traditions.
 Highlights of the local traditions
 Giant Lantern Festival – San Fernando Pampanga
 Lubenas Angeles City
 Lenten Ritual
 Self flagellation
  Putting up puni
 Singing of pasyon
 Tumaila (Pampango Lullabies)
 Familiar to all Grandmothers in Pampanga
 Atin Cu Pung Singsing
 Basulto
 march (flute and drums)
 Courage, sense of pride, and the moral values of the people of Pampanga
are seen in the often categorized as seditious plays of Aurelio Tolentino.
Aurelio Tolentino Plays in Pampango are:
 Sinukuan
 Aslag Tala
 Ing Sundang ning Mengubie
 Bayung Cristo
 Filipinas at Espaňa
 Lua ning Balen
 Holy Angel University - center of Kapampangan studies and with the
direction of Mr. Robby Tantingco an “Outstanding Kapampangan”
awardee
 Riddles
 aeta riddles
 Kapampangan riddles

EXAMPLE:
Are you that Someone
by: Lori Ungacta
Are you that someone
who will love me so deep,
Are you that someone
who won't make me weep......
Are you that someone
who will hold my hand,
Are you that someone
who would be my man......
Are you that someone
who would hold me in your arms,
Are you that someone
who would protect me from harm.....
Are you that someone
who will make me smile,
Are you that someone
who would go the extra mile......
Are you that someone
who will grow old with me,
Are you that someone
who sees my true beauty......
Are you that someone
who will make my life complete,
Are you that someone
who no other can compete......
Are you that someone
who will share good times and bad,
Are you that someone
who with me is always glad......
Are you that someone
who I will love for life,
Are you that someone
willing to have me as your wife.....
FAMOUS WRITERS OF THE REGION:
 Tomas Pinpin - he first Filipino printer and is sometimes referred as the "Prince of the
Filipino Printers." Pinpin is remembered for being the first native Filipino to publish and
print a book, "Librong Pagaaralan nang mga Tagalog nang Uicang Castilla" in 1610,
entirely written by himself in the old Tagalog orthography.
 Francisco Balagtas - a prominent Filipino poet, and is widely considered one of the
greatest Filipino literary laureates for his impact on Filipino literature. The famous epic,
Florante at Laura, is regarded as his defining work.
 Nicanor Abelardo - a Filipino composer known for his Kundiman songs, especially
before the Second World War.
 Damiana L. Eugenio - a Filipino female author and professor who was known as the
Mother of Philippine Folklore, a title she received in 1986. Apart from teaching at the
University of the Philippines, she has several publications in the field of Philippine
folklore, among them a series of seven books which she compiled and edited.
 Rogelio R. SIkat - a prolific Filipino novelist, playwright and short story writer. Sikat is
best known for his classic masterpieces particularly Impeng Negro, a short story based on
a half-black, half-Filipino boy and Moses, Moses, a play in one act that depicts the social
injustices and the abuse of the country’s oppressive politicians. Apart from being one of
the Philippines’ finest modern literary figures, Sikat was also a distinguished educator. He
was a former university professor and former college dean of the University of the
Philippines’ College of Arts and Letters.
 Gregorio C. Brillantes - a Palanca Award Hall of Famer and a multi-awarded fiction
writer,is one of the Philippines' most popular writers in English. Known for his
sophisticated and elegant style, he has been compared to James Joyce.[citation needed]
He often writes about individuals under thirty, adolescent or post adolescent ones who
struggle with alienation from family, society and from themselves. His earlier collection
of short stories earned him the title of the "Catholic Writer".

REGION 4-A: CALABARZON (Southern Tagalog Mainland)

CALABARZON is one of the regions of the Philippines. It is also designated as Region

IV-A and its regional capital is Calamba City in Laguna. The region is composed of five
provinces, namely: Cavite, Laguna, Batangas, Rizal, and Quezon. The region's name is an
acronym of the names of these provinces.
Because of its proximity to the national capital, CALABARZON has seen steady
industrial growth and urbanization in recent years. But the local culture is still very much alive.
Historical landmarks, monuments, old churches, and shrines dot the region’s landscape.
The area is rich in history. It’s where the Philippines’ independence from Spain was first
declared in 1898. It’s the birthplace of national heroes such as Jose Rizal (from Calamba,
Laguna), Emilio Aguinaldo (from Kawit, Cavite), Apolinario Mabini (from Tanauan, Batangas)
and Miguel Malvar (from Sto. Tomas, Batangas).
 CALABARZON is also rich in cultural traditions. Laguna is known for embroidery,
wood carving, and papier-mâché (locally known as taka). Quezon has harvest festivals and
flamboyantly decorated houses. Rizal has artisan villages and art galleries. It’s a colorful region.

FAMOUS WRITERS OF THE REGION:

Dr. Jose P. Rizal

ABOUT THE AUTHOR:

 Rizal was a prolific writer and was anti-violence. He rather fight using his pen than his
might.
 Rizal's two books "Noli Me Tangere" (Touch Me Not) which he wrote while he was in
Berlin, Germany in 1887 and "El Filibusterismo" (The Rebel) in Ghent, Belgiun in 1891
exposed the cruelties of the Spanish friars in the Philippines, the defects of the Spanish
administration and the vices of the clergy, these books told about the oppression of the
Spanish colonial rule. These two books made Rizal as a marked man to the Spanish friars.
EXAMPLES OF HIS WORK:
 Sa aking mga kababata
 Noli Me Tangere ( Huwag mo akong salingin)
 El Filibusterismo -1891
 Huling Paalam -1896
 Sobre la indolencia de los filipinos ( Hinggil sa
katamanran ng mga Flipino.)
 Ala Juventud Filipina ( Sa kabataan Pilipino)
 Filipinas Dendro de cien anos ( Ang Pilipinas sa
loob ng Isangdaang taon).
Teo S. Baylen
 Tinig ng Teenager
 Takipsilim at lumang lambat
Rev. Fr. Arnel S. Vitor
 Ang tutong
Buenaventura S. Medina Jr.
 kapangyarihan at punong-kahoy
Alejandro S. Abadilla
 Ako ang daigdig at sanaysay sa Tula
Claro M. Recto
 Noong bata pa ako
Ligaya Tiamson Rubin
 Taga- Angono , Rizal
 Kasalukuyang nagtuturo sa U.P
 Tagapangulo ng Departamento ng Filipino at Literatura.
EXAMPLE

Our Mother Tongue

(Jose P. Rizal)

IF truly a people dearly love

The tongue to them by Heaven sent,
They’ll surely yearn for liberty
Like a bird above in the firmament.
BECAUSE by its language one can judge
A town, a barrio, and kingdom;
And like any other created thing

Every human being loves his freedom.

ONE who doesn’t love his mother tongue;
Is worse than putrid fish and a beast;
And like a truly precious thing
It therefore deserves to be cherished.
THE Tagalog language akin to Latin,
To English, Spanish, angelical tongue;
For God who knows how to look after us
This language He bestowed us upon.
AS others, our language is the same
With alphabet and letters of its own,
It was lost because a storm did destroy
On the lake the bangka in years bygone

REGION 4-B: MIMAROPA (Southern Tagalog Islands)

The name of this region is an acronym that combines the names of its provinces:
Occidental Mindoro, Oriental Mindoro, Marinduque, Romblon and Palawan.

With its National Parks, World Heritage Sites, protected marine areas and even wild
safari parks, the MIMAROPA region is definitely something different. You won’t find big cities,
bustling highways, or traffic jams here. You will find rugged roads, palm-fringed beaches, and
peace and serenity.

There’s an enchantment to this region, especially underwater. Above land you’ll find
simple towns, delicious seafood, and the quiet, laid-back island life that the people of
MIMAROPA have had for centuries.
EXAMPLE:

Suan, The Good Guesser

There was once an old woman who had an only son named Suan. Suan was a clever,
sharp-witted boy. His mother sent him to school. Instead of going to school, however, Suan
climbed up the tree that stood by the roadside. As soon as his mother had passed by from the
market, Suan hurried home ahead of her. When she reached home, he cried, “Mother, I know
what you bought in the market to-day.” He then told her, article by article. This same thing
happened so repeatedly, that his mother began to believe in his skill as a diviner.
One day the ring of the datu’s daughter disappeared. All the people in the locality
searched for it, but in vain. The datu called for volunteers to find the lost ring, and he offered his
daughter’s hand as a prize to the one who should succeed. Suan’s mother heard of the
proclamation. So she went to the palace and presented Suan to the datu. “Well, Suan, tomorrow
tell me where the ring is,” said the datu. “Yes, my lord, I will tell you, if you will give your
soldiers over to me for tonight,” Suan replied. “You shall have everything you need,” said the
datu.
That evening Suan ordered the soldiers to stand around him in a semicircle. When all
were ready, Suan pointed at each one of them, and said, “The ring is here, and nowhere else.” It
so happened that Suan fixed his eyes on the guilty soldier, who trembled and became pale. “I
know who has it,” said Suan. Then he ordered them to retire. Late in the night this soldier came
to Suan, and said, “I will get the ring you are in search of, and will give it to you if you will
promise me my safety.” “Give it to me, and you shall be safe,” said Suan.
Very early the next morning Suan came to the palace with a turkey in his arms. “Where is
the ring?” the datu demanded. “Why, sir, it is in this turkey’s intestines,” Suan replied. The
turkey was then killed, and the ring was found inside it. “You have done very well, Suan. Now
you shall have my daughter’s hand,” said the datu. So Suan became the princess’s husband.
One day the datu proposed a bet with anyone who wished to prove Suan’s skill.
Accordingly another datu came. He offered to bet seven cascos of treasure that Suan could not
tell the number of seeds that were in his orange. Suan did not know what to do. At midnight he
went secretly to the cascos. Here he heard their conversation, and from it he learned the number
of seeds in the orange. In the morning Suan said boastfully, “I tell you, your orange has nine
seeds.” Thus Suan won the whole treasure. Hoping to recover his loss, the datu came again.
This time he had with him fourteen cascos full of gold. He asked Suan to tell him what was
inside his golden ball. Suan did not know what to say. So in the dead of night he went out to the
cascos, but he could learn nothing there. The next morning Suan was summoned into the
presence of the two datus. He had no idea whatever as to what was in the ball; so he said
scornfully, “Nonsense!” “That is right, that is right!” shouted a man. “The ball contains nine
cents.” Consequently Suan won the fourteen cascos full of gold. From now on, nobody doubted
Suan’s merit.