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Region 2

MAP OF CAGAYAN
VALLEY AND ITS
PROVINCES

BATANES PROVINCE,
PHILIPPINES

The provincial capital isBascoon


Batan Island.

CAGAYAN, PROVINCE,
PHILIPPINES

Its capital isTuguegarao.

ISABELA
PROVINCE,
PHILIPPINES

Ilagan, Isabela, Philippinesis


the capital municipality of
Isabela.

NUEVA VIZCAYA,
PHILIPPINES

Its capital is Bayombong.

PROVINCE OF
QUIRINO,
PHILIPPINES

Its capital isCabarroguis


.

CAGAYAN VALLEY, PHILIPPINES

Cagayan Valley(Filipino:Lambak ng Cagayan,Ibanag:Tana'


nak Cagayan,Ilokano:Tanap ti Cagayan,Itawis:Tanap yo
Cagayan,Malaueg:Ga-dang yo Cagayan) is aregionof the
Philippines(also designated as Region II or Region 02). It is
composed of fiveprovinces:Batanes,Cagayan,Isabela,Nueva
Vizcaya, andQuirino. It has four cities: industrial centerCauayan
City, its regional centerTuguegarao, its primary growth center
and investment hubIlagan Cityand its premier citySantiago City.

Most of the region lies in a large valley in northeasternLuzon,


between theCordillerasand theSierra Madremountain ranges.
The eponymousCagayan River, the country's longest, runs
through its center and flows out from its source in the
Caraballo Mountainsin the south to theLuzon Straitin the north,
in the town ofAparri, Cagayan. The Babuyan and Batanes island
groups that lie in the Luzon Strait belong to the region.

The major dialects spoken in the Cagayan Valley Region are


Ilocano, Ybanag, Ytawes and Filipino but the people can
understand and speak English.

TRIBES IN THE REGION II- CAGAYAN VALLEY


Ibanags

TheIbanagsare anethnolinguistic minoritynumbering a little more


than half a million people, who inhabit the provinces ofCagayan,
IsabelaandNueva Vizcaya. They are one of the largest ethnolinguistic
minorities in thePhilippines. Ibanags speak the same language under
the same name. However, due to the Philippine government's
attempts at displacing minority languages and imposingFilipinoas a
lingua franca, the use ofIbanag languagehas now diminished but
remain strong with Ibanags living overseas. Thus while there may still
be Ibanags around, the language is slowly being displaced. In addition
to this, many if not most Ibanags speakIlocano, which has over the
years, supplanted Ibanag as the more dominant language in the
region.

Ibanag is also known as "Ybanag" and "Ybanak" or "Ibanak".

Their names come from the words "I"- which means "The" and
"Bannag"- meaning river.

Gaddangs Will be report in the selection


Itawis

TheItawes,Itawis,HitawitorItawit(endonym) are a people living in


thePhilippines. Their name is derived from theItawesprefixi-meaning
"people of" andtawidor "across the river".
The Itawes are among the earliest inhabitants of theCagayan Valleyin
northernLuzon. Other than theirmother tongue, they speak Ibanagand
Ilokano. The contemporary Itawes are charming, friendly, and sociable.
They are not very different from other lowland Christianized
Filipino ethnic groupsin terms of livelihood, housing, and traditions. Their
traditional dresses are colorful with red being the dominant color. Farming
is a leading source of livelihood. The average families are educationconscious.

Yogads

TheYogadswere at one time in the town of Diffun, Quirino. They now occupy
the towns of Echague, Angadanan, Santiago City and Jones, of the province of
Isabela. Yogads are a part of the Christianized Kalingas of Western Isabela.
They are predominantly of the Indonesian type with slight mixture of Negrito
and Chinese blood. They vary from reddish brown to dark brown in
complexion, are round-headed, have straight black hair, dark brown eyes and
noses of medium breadth with low regular features. Like other Filipinos, they
are practically beardless.

Their culture, like that of the other Christian groups of the lowland is tinctured
by Spanish civilization. Although the people retain many of the primitive
customs and beliefs. Formerly they practiced the kaingin system.

Their principal product is tobacco, while corn is their important food supply.
Fond of hunting, the Sierra Madre Mountains are their hunting grounds. They
also do considerable basketwork and dwell in a structure of wood like
bamboo, or in mountain cave with a thatched or bamboo roof. The men wear
shirt and trousers and the women wear camisa and skirt. Yogads are fond of
music and dances.

Yogad is also the language used by this ethnic tribe.

Isnegs

TheIsneg(also known as theIsnagandApayao) are tribes living in


Luzon,Philippines. The term "Isneg" was derived from a combination of
"is" meaning "recede" and "uneg" meaning "interior" which refers to
the people who have gone into the interior. They speak theIsnag
language.

The Isnegs have been known to be a headhunting society even before


the colonizers arrived. They Spaniards sought to curb this practice that
they put up three missions in 1610. They fulfilled their mission for a
lengthy 150 years.

AnAustronesianethnic groupnative toApayao Provincein the


Philippines'Cordillera Administrative Region.Their native language is
Isneg(also called Isnag), although most Isnag also speakIlokano.

Two major sub-groups among the Isnag are known: the Ymandaya,
mostly concentrated in the municipality ofCalanasan; and the Imallod,
with populations distributed among the other towns of the province.
Isnag populations can also be found in the eastern part of the adjacent
Provinces ofIlocos NorteandCagayan.

ALAMAT NG CAGAYAN- ALAMAT NG


BUTO NG KASOY
NAKAKITA NA BA KAYO NG KASOY? ITO AY HUGIS KAMPANA, KULAY DILAW AT
MATAMIS PAG HINOG NA. KAIBA SA IBANG PRUTAS, ANG BUTO NG KASOY AY
NASALABAS. KUNG BAKIT NASA LABAS ANG BUTO NG KASOY ANG SIYANG
SASAGUTIN NG ALAMAT NA ITO.
SA ISANG GUBAT AY MAY KASAYAHAN. LAHAT NG URI NG HAYOP AY
NAROROON. SILANG LAHAT AY MASASAYA, NAGKAKANTAHAN AT
NAGSASAYAWAN. HINDI KALAYUAN SA KASAYAHAN AY MAY ISANG BAGAY ANG
NAKIKINIG AT NAIINGGIT SA KAPISTAHANG NAGAGANAP. ITO AY WALANG IBA
KUNGDI ANG BUTO NG KASOY.
"SANAY MAKALAYA AKO DITO SA AKING MADILIM NA KINALALAGYAN!" DASAL
NG BUTO NG KASOY.
NAGPATULOY ANG KASAYAHAN SA LABAS AT PATULOY DIN ANG DASAL NG
BUTO NG KASOY. SA MGA ORAS NA IYON AY MAY ISANG ENGKANTADA NA
NAAKIT SA INGAY NG KASAYAHAN. NAGANYAK SIYANG MAKISAYA SA MGA
HAYOP. SA GITNA NG PAGDIRIWANG AY MAY NAULINIGAN ANG
ENGKANTADATA, ISANG TINIG NG NAGHIHIRAP AT HUMIHINGI NG TULONG.

NAGSALITA AG ENGKANADA. "SINO KAYA IYON, KAWAWA NAMAN SIYA."


NARIRINIG SIYA NG BUTO NG KASOY. "OH, MAKAPANGYARIHANG ENGKANTADA! PARA
MO NANG HABAG, ILABAS MO AKO DITO!" SAGOT NG BUTO.
NAAWA ANG ENGKANTADA. SA ISANG KUMAS NIYA AY BIGLANG LUMABAS ANG BUTO
NG KASOY. TUWANG-TUWA ANG BUTO SA KAGANDAHAN NG PALIGID. "BUTIHING
DIWATA, NAIS KO SANANG MANATILI DITO SA LABAS. AYOKO NANG BUMALIK SA
MADLIM NA PINANGGALINGAN KO," PAKIUSAP NG BUTO NG KASOY SA ENGKANTADA.
PINAGBIGYAN NG ENGKANTADA ANG KAHILINGAN NG BUTO. WALA NAMANG
PAGSIDLANG SA TUWA ANG BUTO NG KASOY. PAGKARAAN NG ILANG ORAS AY TAPOS
NA ANG PAGDIRIWANG. NAGSIUWIAN NA ANG LAHAT AT BUONG PALIGID AY
NALUKUBAN NG KATAHIMIKAN. HINDI NAGTAGAL, ANG LANGIT AY NAGDILIM.
LUMAKAS ANG IHIP NG HANGIN AT BUMAGSAK ANG ISANG MALAKAS NA ULAN.
MALAKAS ANG KULOG AT MATALIM ANG KIDLAT.
SA PAGSUNGIT NA ITO NG PANAHON AY NATAKOT ANG BUTO NG KASOY. MULI
SIYANG TUMAWAG SA ENGKANTADA. OH, MAAWAING DIWATA. PAKINGGAN MO AKO.
IBALIK PO NINYO AKO SA AKING SILID. BASANG-BASA NA AKO AT GINIGINAW NA.
NAKKATAKOT PALA DITO SA LABAS! PAGMAMAKAAWA NG BUTO NG KASOY.

SUBALIT ANUMANG DASAL ANG GAWIN NIYA AY WALANG KASAGUTANG


NANGYARI DAHIL SA WALA SA KAPALIGIRAN ANG ENGKANTADA. NANG
TUMIGIL NA ANG UNOS AY MULING NAGPAKITA ANG ENGKANTADA. NAKITA
NIYA ANG BUTO NA NAKABALUKTOT AT HALOS HINDI NA MAGAWANG
MAGSALITA.

NAGSALITA ANG ENGKANTADA. "ITO'Y ISANG ARAL SA IYO. ANG LAHAT NG


BAGAY AY MAY DAPAT NA KALALAGYAN. ITO AY KAILANGAN MONG
TANGGAPIN DAHIL SA ITO ANG IPINAGKALOOB SA IYO NG DIYOS! PAGKASABI
NITO AY NAGLAHO NA ANG ENGKANTADA. MAGMULA NOON ANG BUTO NG
KASOY AY NASA LABAS NA NG PRUTAS.

Un as Kayaluhan
English Translation
Solo:
Yes, Let Us Hurry
Un as kayaluhan, kayaluhan
Yes, let us hurry, let us hurry
Chorus:
Yes, we pull the oars with rhythm,
Un si payawari, paarinin
so let it be
Solo:
Yes, let it be by rowers like us
Un nuu akma diwiyaaten
Yes, we pull the oars with rhythm,
Solo:
Let us pull
Un as paayawa, paalangen
Yes, the oars, your very oars now
Chorus:
Un si wayaauat, moonay

BATANES SONG

BATANES, RIDDLES
Ivatan English
Lakmen novuchicut ko ta

Hold my tail and I will get our

manghap ako su kanenta.

food.

-Tatari -a sharpened stick to take out Boiled

tubers from the pot

Laylayan an dekey pa, as anDressed when young,


malkem danaam vahasan.

undressed when grown old.

-unas -sugarcane
Makanat ako su rakuh a Puget

I can carry a big log

as makanat ako aya su rayem. But I cannot carry a needle.


-ranum

-sea or water

Ibanag
Ega y tadday nga ulapa

English Translation

Funnuan na kana y bagui na

There is a certain fool

-kandela

that eats up its own body


-candle

Egga y babui ta Manila


Maguinna toye y guni na

My pig in Manila

-arugok

Its mooing can be heard here.


-thunder

CAGAYAN,
RIDDLES

BIUAG AT MALANA
Type

Non-Fiction and Fiction

Form

Short Story

Genre

Drama

Vocabulary Unlocking

Dako Spot, Place

Naghamok Fought

Nanikluhod - Kneeling down

Nagbunyi - Feeling of great joy or hilarious celebration

Nanggalaiti Furious

Nangitngit Intensity, Irritation, Rage, Fury, Hate

Paglukso - Jump, Leap

BIUAG AT MALANA
Ang kuwentong ito ay tanyag sa mga Ibanag. Ito ay may kaugnayan sa dalawang
matitikas na binata may daang taon na ang nakakaraan. Sa Nangalauatan, isang nayon
sa Rizal ang dako na pinaglabanan nina Biuag at Malana, doon makikita hanggang sa
ngayon ang dalawang bundok kung saan naghamok ang dalawa dahil sa nadaramang
pagmamahal ng isang magandang dilag.

Si Biuag ay katutubo ng Enrile, ang pinakatimog na bahagi ng Cagayan. Noong siyay


isinilang, isang di pangkaraniwang dalaga ang dumalaw, at sa pagkakabatid ng ina, ito
ay isang diyosa. Ang ina ay nanikluhod at nagmakaawang pagkalooban ng mahabang
buhay ang kaniyang anak.
Hindi umimik ang diyosa, at sa halip, itinali ang tatlong maliliit na bato sa leeg ng bata.
Diumano ang isa nito ay magiging sanggalang niya sa masasama. Minsan siya ay
nahulog ngunit hindi man lamang ito nasasaktan. Nang siyay lumaki sinubukan niyang
lumangoy sa ilog na tinitirahan ng mga buwaya, subalit walang nangyari sa kanya.

Ang dalawang bato ay bagbigay sa kanya ng kakaibang lakas at bilis. Nagagawa niyang
maging mas mabilis pa sa hangin. Nang siya ay maglalabing-dalawang taong gulang,
kamangha-manghang naihahagis niya ang buong kalabaw sa kanilang burol. May
kakayahan siyang bunutin ang isang punungkahoy sa tulong lamang ng kanyang mga
kamay, na wari moy damo lamang. Dahil sa taglay na kapangyarihan nito, siya ay dinayo
ng mga tao at sinamba.

Kahit na makapangyarihan si Biuag, siya ay hindi maligaya. Natutuhan niyang mahalin ang
isang dalagang tubong Tuao, isang bayan sa Cagayan. Kung sino ang dalaga ay wala ni isa
man ang nakakaalam. Maging ang kanyang pinagmulan ay hindi nila malaman. Gustuhin
man ni Biuag na limutin ang dalaga ay hindi makakasama ang dilag habangbuhay.
Noon din ay may isang balita ng Malaueg, Rizal, na may isang binata rin katulad ng
pagkatao ni Biuag. Siya ay si Malana. Nong siyay labing-walong taong gulang, nagkaroon
ng bagyo sa Malaueg, at itoy nagdulot ng gutom sa mga tao. Ang tanging inaasahang
lugar na pagkukunan ng pagkain ay ang Sto. Nio na malayung-malayo sa kanila. At
kinakailangan pang tumawid ng ilog na tinitirhan ng maraming buwaya.

Bunga nito, si Malana ay gumawa ng paraan. Naglakbay siya hanggang marating ang Sto.
Nio, at sa kanyang paglalakbay ay ipinagdasal ng mga tao ang kanyang tagumpay.

Nang siyay makabalik, marami siyang dalang bigas, nagbunyi ang mga tao alam nilang
hindi sila magugutom. Matapos niyang maipamahagi ang mga bigas ay nagpasiya na itong
umuwi.

Pagdating sa kanilang bahay ay isang pana ang nakita ni Malana. Ang buong pag-aakala
niya ay ang kanyang Ama ang gumawa dito. Dinampot niya ito at ibinato sa hangin,
subalit ito ay bumalik sa kanya. Namangha siya dahil sa dulo nito ay may dalawang
batong tulad ng kay Biuag.

Nakarating sa kaalaman ni Biuag ang pagsamba ng mga tao kay Malana. Ipinagwalangbahala ito ni Biuag dahil ang nasa isipan niyay ang napakagandang dalaga.

Isang araw dinalaw niya ang dalaga. Nakiusap itong hingin ang kanyang kamay upang
pakasalan siya. Ngunit binigo niya si Biuag at sinabi niyang si Malana ang kanyang tanging
minamahal.

Nagpanting ang tainga ni Biuag sa narinig. Hindi niya ito tatanggapin. Nagsabi siyang
hindi karapat-dapat si Malana para sa kanya, dako ng kinaroroonan ni Malana. Dinampot ni
Malana ang pana. Tanda ng pagsang-ayon sa hamon ni Biuag.

Sumapit ang takdang araw ng kanilang labanan. Ang mga bundok ay napaligiran ng mga
taong nais sumaksi sa paghahamok na iyon ng dalawa. Sa may di-kalayuan ay ang tagaMalaueg ang dumating. . Sa unahan ay ang matikas at matipunong si Malana. Nang
makita si Biuag, siyany nanggalaiti sa matinding galit. Naunang nagsalita siMalana, Alam
ko na kung bakit mo ako hinahamon,sabi niMalana. Ibig mong agawin ang minamahal ko.
Ipinagbabawal ng Diyos ang pag-agaw na kahit ano na hindi mo pag-aari. Subalit
tinatanggap ko ang hamon mo. Kung nanaisin ng dalagang minamahal ko ay aking
ipaglalaban ang pagmamahal ko.

Si Biuag ay sinamahan ng mga taga-Enrile. Siyay nakatayo sa kabilang bundok tangan


ang panat isang punong niyog na binunot. Dinig na dinig niya ang malakas na sigaw ng
taga-Malaueg para kay Malana. Sa isip niyay gusto niyang patayin lahat ang mga tao ni
Malana.

Si Malana naman ay nasa kabilang bundok. Sa kanilang kinalalagyan sa tuktok ng mga


kapwa napansin nila ang pagdating ng isang bangkang tumatawid sa pagitang ng
dalawang bundok na lulan ang dalagang pinag-aawayan. Nalungkot ang dalaga sa mga
nagaganap. Subalit sa tingin ng dalawang magtutuos ay sadyang napakaganda ng dalaga.

Nang mapatapat ang dalaga sa kanila, biglang sumigaw siBiuagMalana, ang babaing
kapwa natin minamahal ay nasa harap natin. Kung sadyang malakas ka ay humanda ka sa
aking regalo na nagbuhat pa sa Enrile, dala ko para sa iyo.

Walang sabi-sabing inihagis ni Biuag ang punong niyog kay Malana. Mabilis ang pagsalo ni
Malana, at hindi sa kalabaw inihagis ang punong niyog kundi sa dako ng nayong Il-Luro sa
bayan ng Rizal.

Pinaniniwalaan na dito nagsisimula ang maraming niyugan sa lugar na iyon.

Lalong nagngitngit sa galit si Biuag. Hinugot ang sibat at gustong ipukol kay Malana na
inaasahang sa puso nito tatamaan. Subalit sa kasamaang-palad, itoy nagmintis. Hindi sa
puso ni Malana kundi sa ilog tumama ang sibat.

Humanda ka, matikas na Biuag,sigaw niMalana. Wala nang lahat ang armas mo.
Pagkakataon ko naman ngayon.

Ngunit bago matapos ni Malana ang pagsasalitay biglang lumukso sa ilog sa ibaba si
Biuag. Biglang nagkaroon ng malalaking alon na humampas sa malalaking bato at ito ang
yumugyog sa bundok na kinatatayuan ni Malana. Nang magpakitang muli si Biuag ay
tangan-tangan niya ang pinakamalaking buwaya na siyang ikinamangha ng mga taong
sumaksi sa labanang iyon.

Pinilit niyang ibuka ang bunganga ng buwaya at hinamon si Malana na lumukso sa ilog.

Tinanggap ni Malana ang hamong iyon ni Biuag. Sa kanyang paglukso mula sa tuktok ng
bundok ay sinalubong sa himpapawid ng dalaga si Malana. Itoy ginawa niya upang hindi
mapahamak si Malana. Tiningnanng dalagasi Biuag at sinabing :Pinatunayan mong isa
kang duwag dahil nagpatulong ka sa isang buwaya. Nais kong ipaalam sa iyo, ako ang
anak ng diyosang nagkaloob sa iyo ng mga kapangyarihan. Hindi ka karapat-dapat sa mga
bigay sa iyo ng aking diyosang Ina.

Sa tulong ng kanyang mahiwagang patpat, ang lahat ng mga taong naroon ay kanyang
binasbasan, maging si Malana, pumaimbulong sila sa kalangitan kung saan naroon ang
kaharian ng hangin at siya ang mahal sa Reyna. Sa tindi naman ng pagkapahiya, nilunod
ni Biuag ang kanyang sarili sa ilog. At siya ay hindi na nasilayan mula noon.
Pinaniniwalaan ng mga tagaroon na ang kaluluwa ni Biuag ay namamahay sa dalawang
kakatwang bundok ng Il-Luru.

SIGNIFICANT MEANING:

Wag abusuhin kung ano ang meron tayo dahil di mo nalang


napapansin na masamang bagay na pala ang iyong nagagawa at,
di mo makukuha ang isang bagay na gusto mong makuha o
makamit gamit ang pang daraya.

PERSONAL INSIGHTS:

Natutunan ko na kapag may natanggap kang isang bagay na


importante, dapat ito ay ingatan mo dahil maaari itong mawala,
dahil di mo napapansin na itoy napapabayaan mo na pala.

RELEVANCE:

Na rerelate ko ang kwentong ito sa gobyerno, dahil may mga


taong ginagamit ang kanilang yaman at kapangyarihan upang
makuha nila ang kanilang mga kagustuhan habang may ibang
taong mga nahihirapan.

PROF. CAROLINA A. ARCEO AUTHOR OF


FRUSTRATED WISH

Carolina A. Arceo is an assistant professor of English and Filipino at the Tarlac State
University. A former coordinator of the Office of Public Affairs of the same University and a
translator Panrehiyong Sentro ng Wikang Filipino.

FRUSTRATED WISH
So happy and trusted
These people in love
For their sorrow they have
Somebody to share.

My destiny thats so lonely


Am I alone with this?
For I said I wont think twice
Because suffering I am now.

If ever I fall in love to a lady


Theres nothing I could see
That I have my counterpart.

Time I shall forget when I was born


Better is a thousand years
If at birth I was gone.
I should have tried to explain
But tounge-tide I was
For I could clearly see
That I wont be lucky.

And it really pleases me much


That my love for you know
So I swear and promise you
That my life is just for you.

INTERPRETATION:

A person, who has someone to share with love,


problems, care, happy and sorrow, has a wonderful life story.
His life that seems to be sorrowful, he feels lonely that no one
will comfort him and share his emotions. When he will start
falling in love with a girl, he might found a person to be his
guide and inspiration in every sorrow. He gets back in his
memory when he was born. He thought bad things like what if
he was died when he was a baby. He is trying to know why he
is not lucky to have a good and thoughtfulness lady. He
thought that maybe he is unlucky to have it and time will truly
come. And when the time will come that his love for the lady
was know, he promised to love, care and trust each other and
his whole life is also given only to the lucky girl.

MA. LUISA AGUILAR IGLORIA


AUTHOR OF THE GIANTESS AND
THE 3 CHILDREN

Luisa A. Igloria, also known asMaria Luisa AguilarCariois aFilipinopoet and author of various award-winning
anthologies. She is an Associate Professor in the MFA Creative
Writing Program, Department of English of the Old Dominion
University in Norfolk, Virginia, United States.

She was born on 3 September 1961 inBaguio City. She received her Ph.D. in
English/Creative Writing from the University of Illinois at Chicago in July 1995 as a
Fulbright Fellow. She finished her Master of Arts major in Literature degree from the
Ateneo de Manila University(ADMU) in 1988. She was also a Robert Southwell Fellow
and received her first degree from theUniversity of the Philippines, Baguioin 1980
(B.A. Major in Humanities -Cum Laude - Comparative Literature, English, and
Philosophy).

Her works have appeared in various anthologies and journals likePoetry,Crab Orchard
Review,The Missouri Review,Indiana Review,Poetry East,Smartish Pace,Rattle,The
North American Review,Bellingham Review,Shearsman (UK),PRISM International

CORDILLERA TALE THE GIANTESS AND THE THREE CHILDREN


RETOLD BY MA. LUISA B. AGUILAR-CARINO

(1) ONCE THERE WERE three orphans who lived in a small house that had a garden,
because they had no rice fields and no one to hunt for them, each night they would
lay sharp shells and sticks across their garden path. In this way, they would catch an
occasional wild boar for food.
(2) But though they would manage to trap a wily animal in their
frontyardfromtimetotime,itwouldalwaysbeeatenbythevulturesor other wild
animals because they had no fire on which to roast them eat. Only the giantess,
Bekat, had fire.
(3) Thechildrenwerethinandhungry.Onedaytheycouldstanditno longer. They
had just caught a large boar in their garden, and now they decided to ask Bekat for
fire.

(4) Bekat, Bekat, the children called in giantess garden.


(5) The giantess came out of her house. She was larger than a house, and the
children trembled but tried not to show it. What do you want? asked the giantess.
When she spoke, the children could see her sharp teeth.
(6) We have come to ask for fire, replied the children.
(7) That is easy to have, said the giantess wickedly. But you must give me a hog
in exchange for it.
(8) The childrenlooked ateachother indismay.One whispered,Howis that? If we
get the fire and give her the boar, we will be as hungry we were before!
(9) I have a plan,whispered his sister. Let us pretend to leave.
(10) Yes, said the third child, then let us follow her into her house and steal fire
when sheis not looking.
(11) So the children pretended to look sad. We have no hog, they told the
giantess.
(12) Then you cannot have fire! bellowed Bekat.

(13) Thegiantessstompedbackintoherhouse.Thechildrencreptalong its walls and


peered into the house of Bekat. There she was in the corner, taking the tangles out of
her matted hair. In the middle of the room was a small fire. The children tiptoed in,
walking in the shadows. Then they grabbed a burning twig and ran home as fast as
they could, taking care not to putout the fire.
(14) Thechildrenjoyfullycutupthewildboarsmeatandroasteditover their fire.
However, Bekat smelled their cooking and followed the smoke to the childrens
house.
(15) Ah, ha! she exclaimed. You took fire from me! You must give me part of what
you have to eat,or I shall roast you on my fire!
(16) Thechildrenlethersitwiththem.Bekattooktheirfoodbasketsand took charge
of dividing the meat. The bones and tough parts she dropped into the childrens
baskets, and the fat and slices she kept for herself.
(17) Thechildrenlookedateachother.Then,oneofthemsaid,Letus swim in the
river before we eat. Can you dive well? he asked Bekat.We can dive very well,
hecontinued boastfully.

(18) Bekat followed them to the river. The children dived into the water first; then
they surfaced and said, Your turn, Bekat. Do you know how?
(19) Bekat dived; she had a difficult time coming up because she was so heavy.
While she was still in the water, the children raced back to the house. They
emptied Bekats food basket and putthe meat into
theirs.TheypouredlargestonesintoBekatsbasketandthentheyhid on a branch
of a tree growing near the river.
(20) Bekat came out of the water and called the children. There was no answer, so
she resumed to their house. She did not see them there either, so she picked up
her food basket and went home. When she opened it to eat the boar meat, she set
up a great howl. The children had tricked her! She stomped through the forest,
breaking young trees and kicking up bushes in her fury.
(21) Coming to the river, she saw the childrens reflections in the water; they had
not moved from their hiding place on the tree. Bekat thought the children were
hiding in the water. She dived but could not find them there. when she came out,
she looked up and saw where they were. The children screamed. Oh, Kabunian,
they prayed, Save us now!

(22)The giantesslaughed anevil laugh.She tookan axeout ofher pocket and


began to hack at the tree. Oh, Kabunian, prayed the children again, Let her
not hit the tree; Let her hit her knee instead. The giantess suddenly gave a great
yelp. She had cut off her leg at the knee so she fell over backward and died. That
was the end of the giantess Bekat

THE RETURN
BY EDITH TIEMPO

Edith L.Tiempo (22 April 1919 21 August 2011) is


a renowned Filipino poet and fictionist. She is also a
teacher and a literary critic. She has established herself
as a major figure in Filipino Literature with works that
have been remarked for both style and substance.
BORN: April 22, 1919 in San Nicolas, Bayombong,
Nueva Vizcaya.
Married to another well- known writer, Edilberto K.
Tiempo and mother of Maldon Tiempo, and
Rowena Tiempo-Torrevillas.
1947, she would graduate magna cum laude from
Silliman University with a Bachelor of Science degree
in Education, majoring in English.

Her graduate studies led her to the State 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.
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.

AWARDS AND RECOGNITION:

National ArtistAward for Literature, 1999

grand prize,CCPLiterary Contest, 1978 forHis Native Coast

first prize,Philippine Free Pressliterary contest, 1959 for


The Dimensions of Fear

first prize,Philippine Free Pressliterary contest, 1955 for


Chamber of the Sea

DonCarlos Palanca Memorial Awards for Literature

Third prize, Poetry in English, 1951 for The Black Monkey

Second prize, Short Story in English for The Dam

First prize, forTracts of Babylon and Other Poems

THE RETURN by Edith L. Tiempo


Type: Fiction
Genre: Poem
Vocabulary Unlocking:
Shun-to keep away from (a place, person, object, etc.),
from motives of dislike, caution, etc.; take pains to avoid.
Stratagema plan, scheme, or trick for surprising or deceiving
an enemy.
Hedge-a fence or boundary formed by a dense
row of shrubs or low trees.

If the dead years could shake their skinny legs and run
(symbolism: dead years-old age)
As once he had circled this house in thirty counts,
He would go thru this door among these old friends and they
would not shun
Him and the tales he would tell, tales that would bear more
than the spare
Testimony of willed wit and his grey hairs (symbolism, grey
hair-old age)
He would enter among them, the fatted meat about his
mouth,
As he told of how he had lived on strange boats on strange
waters
Of stratagems with lean sly winds,
Of the times death went coughing like a sick man on the
motors, (simile, death compared to a sick man)

Their breaths would rise hot and pungent as the lemon rinds (simile,
breaths compared to lemon rinds)
In their cups and sniff at the odors
Of his past like dogs at dried bones behind a hedge, (simile, past is
compared to dogs)
And he would live in the whispers and locked heads.
Wheeling around and around and turning back was where he started:
The turn to the pasture, a swift streak under a boy's running;
The swing, up a few times and he had all the earth he wanted;
The tower trees, and not so tall as he had imagined;
The rocking chair on the porch, you pushed it and it started rocking,
Rocking, and abruptly stopped. (imagery-memory of youth stopped
abruptly by time)
He, too, stopped in the doorway, chagrined.
He would go among them but he would not tell, he could be smart,
He, an old man cracking bones of his embarrassment apart.

Significant Meaning:
The poem reflects how an individual from erection to
resurrection . The manreminisceevery moment of being a
youth and describes how he cherish every moment of his life.
The poem 'The Return' by Edith Tiempo, is a poem about an
old man who is reliving in his the mind the long days of his
youth. The poem stresses the importance of cherishing every
moment and every breath a person takes in life.

PERSONAL INSIGHTS:

"The Return" is not only a remembrance of things past, but it


seems to suggest that a man can never return to the place
from where he came. For example, when reflecting on
returning to the place of his memories, the narrator calls
himself "an old man cracking bones of his embarrassment
apart." The idea is that time represents a prison for anyone
seeking to go back, and perhaps the idea of returning brings
more anguish than satisfaction.

GADDANG

GADDANG

Derives from "ga" meaning "heat" or "fire," and "dang"


meaning "burn," and means "burned by heat." The name
probably alludes to the skin color of the Gaddang, which is
darker than any of the native peoples of the old Mountain
Bayombong Province.

The Gaddangs are found in Northern Nueva Vizcaya,


especially Bayombong , Solano and Bagabag on the western
bank of the Magat River; Santiago, Angadanan, Cuayan, and
Riena Mercedes on the Cagayan River for CHRISTIANIZED
GROUP; in western Isabela, along the edges of KAlinga and
Bontoc, in the towns of Antatet, Dalig and the barrios of
Gamu and Tumauini for the non-Christian communities.

RELIGIOUS BELIEFS OF NON-CHRISTIAN


GADDANG

NANOLAY-considered as both the creator of all


things and a culture hero for the non-Christian upland
Gaddang.
Dasal, to whom the epic warriors Biwag and Malana
prayed for strength and courage before going off to
their final battle.
Bunag- the god of the earth.
Limat-the god of the sea.

SHELTER

The Gaddang live in the forested areas of Cagayan Valley where it was
difficult for people to get to where they lived. Their houses are built off the
ground on poles while some live in tree houses. This helped to keep them
dry when it rained. They used bamboo to build their walls and thatched
roofs. They lived near a stream for reliable water supply, and near their
fields, which were usually on the slopes of a valley .

CLOTHING

GADDANG
LEGEND OF MAGAT RIVER
Magat Riveris ariverin thePhilippineisland ofLuzon. It is the
largest tributary ofCagayan River, the longest and largest river
system in the country, with an estimateddrainage areaof 5,
110km,roughly twenty percent of the total drainage area of the
river.

GADDANG
The Legend of Magat River

GADDANG
The Legend of Magat River
Type: Fiction
Genre: Ethological Legend
Vocabulary Unlocking:
Seclusion-the act of placing or keeping
someone away from other people.
Lamentedmournedfor,asapersonwhoisdead.
Stream-a small, narrow river.

SUMMARY:
Magat was a handsome and strong-willed youth who saved a
lovely maiden bathing in a stream from the clutches of a python.
He proposed marriage to the woman, who consented on
condition that Magat would swear not to see her at noon. One
day, Magat could no longer contain his curiosity and broke into
his wifes seclusion. In place of his wife, he saw a crocodile,
who turned into his wife. You broke your promise. lamented
the woman. Having said this, she slowly turned once more into a
crocodile and died. After burying his crocodile-wife in his front
yard, Magat drowned himself in the same stream where he first
espied her. Over time, the stream grew into the mighty Magat
River. It widens and grows, it is said, because Magat wants to
claim the remains of the wife he buried in the heart of the town.

Significant Meaning:
Never make a promise to a person when you have no
intentions of keeping it.

Personal Insights:
Expectation hurts and curiosity kills.

THE END