Tuesday, November 27, 2007


This is poem of Jose Rizal in Spanish. There is no known translation.

A Talisay

Ninos somos, pues nacimos,
Mas el alma tenemos lozana
Y hombres fuertes seremos manana
Que sabran sus familias guardar.
Somos ninos que nada intimada,
Ni las olas ni el baguio ni el trueno;
Pronto brazo y el rostro sereno,
En el trance sabremos luchar.
Nuestros brazos manejan a turno
El cuchillo, la pluma, la azada,
Companeros de la fuerte razon.


Monday, November 26, 2007





ThE BANGA dance is classified under Mountain-Igorot dances.This is from Kalinga, LUZON. The dance shows the Igorot maidens go to the river and prepare for a marriage ceremony. They display not only their grace and agility, but also their stamina and strength as they go about their daily task of fetching water and balancing the banga, claypots full of water, on their heads.

Apayao Courtship Dance-Mountain-Igorot Dances

image of apayao courtship dance
Th APAYAO COURTSHIP DANCE comes from the northernmost section of the Mountain provinces in Luzon. Classified under Mountain-Igorot Dance, the couple raise and wave their arms and hands like the wings of a bird in flight, and the ceremonial blanket worn by the woman is lightly wrapped around her. The man's movements resemble those of a fighting cock in the preening, strutting, and flying-off-the-ground gestures.

photocredit: Bibak


Sunday, November 25, 2007




is classified under Mountain-Igorot dances. It is a war dance that originated from Luzon Known also as the Bontoc War Dance, Pattong is part of the headhunting and war ceremonials inciting feelings of strength and courage as the warriors prepare to stalk their enemy. In Central Bontoc, the dance is also performed in February, March, and April, to implore the god Lumawig to send rain, similar in purpose to that of the rain-calling ceremony of Native American tribes. Much of the movements are improvised; two camps of warriors are usually featured pursuing each other, culminating in a melee where a fighter from one tribe kills one of his opponents.

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Saturday, November 24, 2007


Ang Awiting-Bayan o Kantahing Bayan. Marahil sa lahat ng mga tula ang awiting bayan ay may pinakamalawak na paksa at uri. Ang mga paksa nito'y nagbibigay hayag sa damdamin, kaugalian, karanasan, relihiyon, at kabuhayan. Ang mga sumusunod ay mga halimbawa ng ibaĆ­t ibang uri nito, isa ang talindaw. Ang talindaw ay awit sa pamamangka. Ikalawa, ang Kundiman ito ay awit sa pag-ibig. Ikatlo, ang Kumintang ito ay awit sa pakikidigma. Ikaapat, ang Uyayi o Hele ito ay awit na pampatulog ng sanggol. Nabibilang rin dito ang Tigpasin, awit sa paggaod; ang Ihiman, awit sa pangkasal; ang Indulain, awit ng paglalakad sa lansangan at marami pang iba.

Para sa mga halibawa pumunta dito para sa Awiting Bayan.

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Friday, November 23, 2007


BINDIAN is classifeid under MOUNTAIN-IGOROT DANCES and originated in LUZON.

image of bindian dance


Bindian is a victory dance. The Ibaloys who inhabit the southernmost mountain regions in Northern Luzon perform victory dances to extol the bravery of the warriors of yesterday. In this version from the barrio of Kabayan, hand movements are downward, suggesting the people's affinity with the earth. The basic step consists of a stamp by the left foot and a light, forward movement by the right. Instrumentalists lead the line, followed by male dancers, while the female dancers bring in the rear.

Wednesday, November 21, 2007

Talindaw-Awitin o Kantahing Bayan

Talindaw-Awaiting bayan tungkol sa pagsagwan.

Sagwan, tayoy sumagwan
Ang buong kaya'y ibigay.
Malakas ang hangin
Baka tayo'y tanghaliin,
Pagsagwa'y pagbutihin.

, ,,

Tuesday, November 20, 2007

Oyayi o Hele- Awitin of Kantahing Bayan

Oyayi o Hele

Matulog ka na, bunso,
Ang ina mo ay malayo
At hindi ka masundo,
May putik, may balaho.

, ,,

Monday, November 19, 2007

Hinilawod- Visayan Epic


Adventures of Datu Paubari and his Sons

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 their luck 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.
Rainforest in Panay-Negroes Area.

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, 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 batlike monster with sharp poisonous claws. There ensued a bloody battle between the Humadapnon and the monster. They fought for seven months and their skill and prowess seemed to be equal. But on the seventh month, Humadapnon 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 they were fighting broke into two and there was an earthquake. Half of the ridge became the island of Buglas (Negros) and the other became the island of Panay.

Dumalapdap married Lubay-Lubyok Hanginun si Mahuyokhuyokan and then took her home. Datu Paubari was very happy when he was reunited with his three sons and he prepared a feast in their honor. After the celebration, the three brothers left for different parts of the world. Labaw Donggon went to the north, Humadapnon went south, Dumalapdap to the west and Datu Paubari remained in the east.

[edit] The Adventures of Humadapnon

A message from his spirit friends, Taghoy and Duwindi, came to Humadapnon in his sleep. In his dream he was told that a lovely maiden named Nagmalitong Yawa lived in a village by the mouth of the Halawod river. Humadpnon was the chief of the Sulod Nation whose people occupied an area close to the source of the Pan-ay river.

Humadapnon went to look for the maiden. He rode his golden boat for the journey. One day his boat was taken by a mysterious force that led it to a stagnant sea where the water was the color of human blood. It took Humadapnon and his crew seven months to cross this body of water.

They all thought they were safe until a strong wind came upon them and the boat was blown into a passage near the mouth of the Saruma river where two islands continuously hit each other at intervals. With the help of his spirit friends Humadapnon was able to navigate his boat through the channel safely.

One day they came upon an island called Tarangban which was inhabited by beautiful women headed by a sorceress named Ginmayunan. Through the use of her charms and magic she persuaded Humadapnon to stay. Later Humadapnon and his crew were imprisoned by the women in the island for seven years.

Taghoy and Duwindi went to seek the help of Nagmalitong Yawa to free their friend. Nagmalitong Yawa, disguised as a man named Buyung Sunmasakay, won the freedom of Humadapnon and his crew. Afterwards Buyung Sunmasakay performed a ritual which removed the charms of Ginmayunan on Humadapnon. When Buyung Sunmasakay transformed back into Nagmalitong Yawa, Humadapnon was struck by her beauty and immediately asked for her hand in marriage.

The maiden, who also was in love with him, told Humadapnon that she has to go back home to ask the blessings of her parents before she gets married. So they proceeded to Halawod. Along the way Humadapnon encountered Buyung Paglambuhan who ruled an island fortress in the middle of the sea. He vanquished the latter. Humadapnon and Nagmalitong Yawa were married in Halawod.

During the wedding feast, Dumalapdap met Huyung Adlaw, the daughter of one of the guests, Nabalansang Sukla who was the god of the Upperworld. Dumalapdap requested his brother Humadapnon to help him talk to the maiden's parents. They planned to go to the Upperworld after the wedding feast.

The journey took seven years. Matan-ayon, Humadapnon's mother suggested to Malitong Yawa that she should marry again for it seems that her husband is not coming back. Nagmalitong Yawa decided to re-marry this time to a man named Buyung Sumagulung, son of Mamang Paglambuhan who ruled an island fortress. The wedding ceremony was about to start when Humadapnon and Dumalapdap returned. At a distance Humadapnon blew his horn to signal his arrival. Those who were gathered for the ceremony grew fearful and some of the men went to the shoreline to meet the brothers and inform them of what was happening. The two were so angered that they killed all guests and the groom.

Humadapnon confronted his wife about her treachery. She explained that it was his mother who made the suggestion for her to re-marry. Humadapnon stabbed his wife to death. Later his conscience bothered him for what he did to his wife. His spirit friends also told him that his wife was not at fault and that what he did was unjust.

With remorse in his heart he approached his sister Labing Anyag and asked for her help for she had the power to bring back life to the dead. Seeing that her brother was geniunely sorry for what he did, she complied and brought back Nagmalitong Yawa from the dead.

Nagmalitong Yawa also felt shame for what she did to her husband so she ran away from him and went to the Underworld which was ruled by her uncle, Panlinugun, who is lord of the earthquake. Humadapnon followed her to the Underworld killing the eight-headed snake that guarded the channel leading to the place. She ran towards the Upperworld but half-way between the Middleworld and the Upperworld she was spirited away by a young man riding on the shoulders of the wind.

Humadapnon caught up with them and challenged the stranger to a duel. They fought for seven years with no one gaining the upperhand. The long fight was being witnessed by Alunsina from above. She got tired watching the contest so she came down to settle the case.

During the deliberations it was revealed to everyone's surprise that the stanger was Amarotha, also a son of Alunsina who died at childbirth but was brought back to life by her to keep her company. Alunsina decided that each man was entitled to a part of Nagmalitong Yawa so she ordered that the latter's body be cut in half. One half went to Humadapnon and the other to Amarotha. Alunsina then turned each half into a whole live person.

Humadapnon brought his wife back to Panay and ruled the island for centuries.


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Sunday, November 18, 2007

Kundiman-Awitin o Kantahing Bayan

Ang Kundiman ay awitin na nagsasaad ng maalab na agmamahal sa isang iniibig. Ito ay nagmula sa mga salitang kung hindi man na pinaiksi na ang ibig sabihin ay kung hindi lang sa...

Ang unang kundiman ay tungkol sa pag-ibig sa Inang Bansa na ginamit nila sa pagsasaad ng kanilang naysyonalismo na ipinagbabawal ng mga Kastila.

Kaya ang kundiman na Jocelynang Baliwag ay hindi pag-ibig sa isang babaing taga Baliwag kung hindi ito ay kundiman para sa rebolusyon. Ginamit lamang nila ang dalagang nagngangalang Josefa Tiongson Lara upang itago ang tunay na mensahe ng

Ang panahon ng kundiman ay sa kapanahunan ng 1800 at 1930 kung saan ang kundiman ay nagkaroon nang pagbabagong anyo sa pamamagitan ng pagsama ng mga himig na ginagamit sa sayaw katulad ng waltz at fandanggo.

Nang dumating ang mga manunulang kinabibilangan ni Jose Corazon de Jesus na siyang sumulat sa Bayan Ko, Deogracias A. Rosario at Jose Balmori ang mga kantahin ay mga pagsasaad ng pag-ibig ng pagtanggap ng kabiguan.

Nang mga unang taon ng ikadalawampung dekada, ang kundiman ay muling nagkaroon ng pagbabago dahil sa ang mga manunulat ng kanta ay nagkaroon ng pormal na pag-aaral ng musika kagaya nina Francisco Santiago at Nicanor Abelardo.

Si Fransisco Santiago ang kumtha ng "Anak Dalita, (Child of Woe, 1917); Pakiusap (Plea) at ang Madaling Araw (Dawn).

Si Nicanor Abelardo ang sumulat ng “Mutya ng Pasig” (Muse of Pasig), “kundiman ng Luha” (kundiman of Tears at “Nasaan Ka Irog” (Where are You, My Love). Ginamit ng mga nagtatanghal ng sarswela ang mga kundiman.

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Saturday, November 17, 2007


Ang kasabihan ay nagpapakita ng asal, moralidad, at pag-uunawa sa pang-araw-araw na gawain.


Saan mang gubat
Ay may ahas.

Kung ano ang itinaas-taas,
Siyang binaba-baba sa pagbagsak.

, ,,,

Thursday, November 15, 2007


This is the English translation of Por La Educacion which can be found in this page.

Education Gives Luster To The Motherland

Wise education, vital breath
Inspires an enchanting virtue;
She puts the Country in the lofty seat
Of endless glory, of dazzling glow,
And just as the gentle aura's puff
Do brighten the perfumed flower's hue:
So education with a wise, guiding hand,
A benefactress, exalts the human band.

Man's placid repose and earthly life
To education he dedicates
Because of her, art and science are born
Man; and as from the high mount above
The pure rivulet flows, undulates,
So education beyond measure
Gives the Country tranquility secure.

Where wise education raises a throne
Sprightly youth are invigorated,
Who with firm stand error they subdue
And with noble ideas are exalted;
It breaks immortality's neck,
Contemptible crime before it is halted:
It humbles barbarous nations
And it makes of savages champions.

And like the spring that nourishes
The plants, the bushes of the meads,
She goes on spilling her placid wealth,
And with kind eagerness she constantly feeds,
The river banks through which she slips,
And to beautiful nature all she concedes,
So whoever procures education wise
Until the height of honor may rise.

From her lips the waters crystalline
Gush forth without end, of divine virtue,
And prudent doctrines of her faith
The forces weak of evil subdue,
That break apart like the whitish waves
That lash upon the motionless shoreline:
And to climb the heavenly ways the people
Do learn with her noble example.

In the wretched human beings' breast
The living flame of good she lights
The hands of criminal fierce she ties,
And fill the faithful hearts with delights,
Which seeks her secrets beneficient
And in the love for the good her breast she incites,
And it's th' education noble and pure
Of human life the balsam sure.

And like a rock that rises with pride
In the middle of the turbulent waves
When hurricane and fierce Notus roar
She disregards their fury and raves,
That weary of the horror great
So frightened calmly off they stave;
Such is one by wise education steered
He holds the Country's reins unconquered.

His achievements on sapphires are engraved;
The Country pays him a thousand honors;
For in the noble breasts of her sons
Virtue transplanted luxuriant flow'rs;
And in the love of good e'er disposed
Will see the lords and governors
The noble people with loyal venture
Christian education always procure.

And like the golden sun of the morn
Whose rays resplendent shedding gold,
And like fair aurora of gold and red
She overspreads her colors bold;
Such true education proudly gives
The pleasue of virtue to young and old
And she enlightens out Motherland dear
As she offers endless glow and luster.


Wednesday, November 14, 2007

Espadang Bali-bali-tulang Pambata

Ang Tulang Pambata.

Ito ay nagsisilbing pag-unawa noong kamusmusan ng ating mga ninuno. Ito rin ay nagpapahayag at nagpapa-alala sa mga maliligayang karanasan noong sila'y bata pa.



Espadang bali-bali
Nahulog sa pusali
Kunin mo sandali
Uupahan ng kahati

Tuesday, November 13, 2007


Ang palalisipan ay katanungang nangangailangan ng mabilis na nguni’t masusing pag-iisip. Karaniwan sa palaisipan ay sinusubok ang kakayahan sa pag-unawa sa mga ibinigay na impormasyon para masagot ang katanungan.


Ilang buwan sa isang taon ang may 28 na araw ?

(a) 1
(b) 2
(c) 12

Sa unang tingin ang tamang sagot ay isa. Pero ang tunay na sagot ay 12.

Ang tanong ay hindi ilang buwan ang may 28 araw lang.

Saturday, November 10, 2007

Putak, putak!-Tulang Pambata

Ang Tulang Pambata.

Ito ay nagsisilbing pag-unawa noong kamusmusan ng ating mga ninuno. Ito rin ay nagpapahayag at nagpapa-alala sa mga maliligayang karanasan noong sila'y bata pa.


Putak, putak!
Batang duwag!
Matapang ka't nasa pugad!

Thursday, November 8, 2007


This is the English translation of Jose Rizal's poem, Sa Mahal na Birhen found in this page.

To The Virgin Mary

Mary, sweet peace, solace dear
Of pained mortal ! You're the fount
Whence emanates the stream of succour,
That without cease our soil fructifies.

From thy throne, from heaven high,
Kindly hear my sorrowful cry !
And may thy shining veil protect
My voice that rises with rapid flight.

Thou art my Mother, Mary, pure;
Thou'll be the fortress of my life;
Thou'll be my guide on this angry sea.
If ferociously vice pursues me,
If in my pains death harasses me,
Help me, and drive away my woes !


Wednesday, November 7, 2007

Lagari-Tulang Pambata

Ang Tulang Pambata

Ito ay nagsisilbing pag-unawa noong kamusmusan ng ating mga ninuno. Ito rin ay nagpapahayag at nagpapa-alala sa mga maliligayang karanasan noong sila'y bata pa.



Simbahan sa Paete
'Pag hindi nayari
Magagalit ang pari
Sa batang bungi!

Monday, November 5, 2007

Palu-palo from Laguna

In Laguna, the village labanderas, or washerwomen, spend a relatively calm day doing their laundry when tsismis, or gossip, among them gets out of hand, and drama ensues. Through fighting with their palos (laundry paddles) to resolve their disputes, their dance comes to life.


Palu-Palo Dance from Batanes

One is from Ivatan, Batanes

Palu-palo, is a war dance that shows how the community joins forces as one to defend themselves. It is a dance showing how the Ivatans defended themselves against the Christian intruders and how they learned to accept Christianity and live a virtuous life. The dance was a simple one performed by men who wore simple flesh-colored garments. The tapping of wooden sticks as background music to the dance produced an echoing sound as the Ivatans reenacted their battle with the Christian invaders.

The steps are just like sakuting and other stick dances like in this video.


Sunday, November 4, 2007

Ang Tsinelas -Anekdota ni Jose Rizal

Ang Tsinelas -Anekdota ni Jose Rizal

Maganda ang dagat at ang ilog sa aming bayan sa Laguna. Bughaw na may halong luntian kapag walang sigwa. Ang tubig sa wawa ay napapaligiran ng mga kawayang sumasayaw na tila umiindak kapag nahihipan ng hangin.

Ang mga bangkang may layag ay parang mga paru-parong puti na naghahabulan.

Ang bangka ay karaniwang gawa sa kahoy na inukit sa matibay na kahoy na nakukuha sa aming gubat. Kung minsan ito ay may dalawang katig na gawa sa matitibay at mahabang kawayan upang ang bangka ay hindi gumiwang kapag ito ay nakatigil sa tubig.

Karamihan sa gamit nito ay pangingisda nguni't sa aming lalawigan, ang ay ginagamit namin sa paglalakbay lalo na sa pagtawid sa ibayo ng dagat. Mas mabilis ito kaysa gumamit ng kalabaw o ng karetela.

Naalala ko pa noon kasalukuyang kaming nakasakay sa bangka nang humulagpos ang isa kong tsinelas. Ang tsinelas ay ang gamit namin sa pagpasok at pagpunta sa mga lakaran kung saan ang bakya na gawa sa kahoy ay hindi nararapat.

Mabilis itong inanod sa tubig bago ko nahabol para kunin. Malungkot ako dahil iniisip ko ang aking ina na magagalit dahil sa pagkawala ng aking tsinelas.

Tiningnan ako ng nagsasagwan nang kinuha ko ang aking isa pang tsinelas at dali dali kong itinapon sa dagat, kasama ang dasal na mahabol nito ang kapares na tsinelas.

"Bakit mo itinapon ang iyong isa pang tsinelas?" tanong sa akin ng kasamahan ko sa bangka.

"Isang tsinelas ang nawala sa akin at walang silbi sa makakakita. Ang isang tsinelas na nasa akin ay wala ring silbi sa akin. Kung sino man ang makakuha ng pares ng tsinelas ay magagamit niya ito sa kaniyang paglakad.

Napatingin ulit sa akin ang mama. Marahil naunawaan niya ang isang batang katulad ko.

Jose Rizal


Thursday, November 1, 2007

Pen Pen Desarapen-Tulang Pambata


Ito ay nagsisilbing pag-unawa noong kamusmusan ng ating mga ninuno. Ito rin ay nagpapahayag at nagpapa-alala sa mga maliligayang karanasan noong sila'y bata pa.



Penpen de sarapen
Penpen de sarapen
De kutsilyo
De almasen
Bawbaw de kalabaw
Sipit namimilipit
Gintong pilak namumulaklak
Sa tabi ng dagat
Sayang pula, tatlong pera
Sayang puti, tatlong salapi.