Name: Caacbay, Albert John G.

Section: ABH 2A

Worksheet 3 – Proper Citation of Sources

Due Date: October 6, 2021

Do a Bibliographic citation of your sources for your research topic. Follow the Bibliographic
entry format of Chicago Turabian. Press the link for the example.
https://www.chicagomanualofstyle.org/tools_citationguide/citation-guide-
1.html?fbclid=IwAR1IMRsYWkL8cdm_GSX2bFoSL6HL5dc1JRaSepwUaoP8NpcS_NhawNO
X7FQ
https://owl.purdue.edu/owl/research_and_citation/chicago_manual_17th_edition/cmos_formattin
g_and_style_guide/chicago_manual_of_style_17th_edition.html

1. Chongson, Arlene M. "The Philippine Pasyon: A Transforming and Transformative Musical

Practice." Musika Journal 7, no. 1 (2011): 68-96.
The Pasyon, also known as the Pabasa, is a popular ritual that is celebrated during the Lenten
season of Catholic culture in the Philippines. It is a narrative poem with a theme that focuses on
the life, death, and resurrection of Jesus Christ. This article features a profile on the formal
constitution of the pasyon perfomance, a discussion of its musical and textual characteristics, an
examination of the pasyon and the notion of power. A main concern of this work is in looking at
the pasyon an expression of popular religiosity, or more specifically, local Catholicism. 2.
2. NaDsFil. “Pabasa : Kulturang Minamahal, Nananawagan Ng Aksyon.” Mga Sanaysay ng
Klase ng 9Q ng Mataas na Paaralang Ateneo, March 7, 2016.
https://nadsfil9qmgasanaysay.wordpress.com/2016/03/06/pabasa-kulturang-minamahal-
nananawagan-ng-aksyon-3.
Ang tradisyong Pabasa ay nagsimula sa pagdating ng mga Espanyol. Habang lumalaki ang
Kristiyanismo sa Pilipinas, masigasig ang mga kapatid sa pagtuturo ng katekismo sa mga
katutubong katutubo ng Kristiyano. Sa paglipas ng panahon, ang unang madamdaming libro ay
nailimbag noong 1704 ni Gaspar Aquino de Belem. Ang " Casaysayan ng Pasiong Mahal ni Jesu
Christong Panginoon Natin na Sucat Ipag – alab nang Puso nang Sinomang Babasa " ay napasikat.
Ang mga himig at paggalaw ni Pabasa ay maaaring ipaliwanag sa dalawang seksyon: matatanda
at bata. Ang himig na minamahal ng mga matatanda noon ay tinawag na " patagul – aylay," na
literal na nangangahulugang mabagal, malungkot, at kumplikado. Sa pinakabatang larangan,
nasiyahan siya sa simple at mabilis na himig at kilusan na tinawag na " tres caidas ".

3. Online, Balita. “Ang Pasyon at Ang Pabasa.” Balita, March 25, 2017.
https://balita.net.ph/2017/03/26/ang-pasyon-at-ang-pabasa/.

Sa apat na Pasyon na isinulat ng dalawang monghe at dalawang ordinaryong tao, ang pasyon
na isinulat ni Padre Mariano Pirapil o Pason Pirapil ang nagging paborito ng mga tao. Isinalin ito
sa lahat ng mga diyalekto o wikang ipinamamahagi sa Pilipinas, kabilang ang Bikol, Iluko,
Bisaya at Kapampangan. Sa kasaysayan, ang Pasyong Pilapil ay nagamit na ni Pabasa sa iba`t
ibang bayan tulad ng Pampanga. Sa Pampanga, ang Pabasa ay isang buhay na tradisyon sa
pagitan ng Kuwaresma at Mahal na Araw.

4. Apung Mamacalulu: Ang Sto. Entierro Ng Pampanga.” Accessed October 6, 2021.

https://www.researchgate.net/publication/282905716_Apung_Mamacalulu_Ang_Sto_Ent
ierro_ng_Pampanga.
Ang ispiritwalidad ng Pilipinas ay makikita sa iba’t ibang mga nakasanayan na kanilang
isinagawa sa kanilang relihiyon. Ang mga gawaing panrelihiyon sa Pilipinas ay karaniwang
nakatuon sa ilang mga teritoryo. Ipinapakita sa mga resulta na ang mga taong pumupunta sa Apu
ay tinitiyak na mahawakan ang imahe, nagsisimba, nagkumpisal, at muling nagsindi ng kandila.
Hindi lamang sila nakatuon sa paghahanap ng tulong at patnubay mula kay Apu, ngunit
nagpapasalamat sila sa kanya para sa mga biyayang natanggap. Ang debosyon at pagaalay ay
nakapagdudulot ng ginhawa at mas malakas na pananampalataya sa kanilang buhay.
5. Espiritu, Elaine Rose Z. "Flagellation: isang pagsipat sa tradisyon ng pagpepenitensiya ng mga
Mandarame at Kristo ng San Pedro, Cutud, Pampanga." (2009).
Ang pagdiriwang ng Mahal na Araw ay isa sa mga taunang pagdiriwang na pinakahihintay at
pinaghahandaan ng mga Pilipino. Kinakatawan nito ang kanilang relihiyosong mga tao. Sa
pagdiriwang ng mga araw na ito, makikita mo ang maraming mga ritwal o tradisyon na bumubuo
sa iyong itinatag na kaugalian. Ang ilan sa mga ito ay Bisita Iglesia, Pagbabasa ng Pasyon,
Salubong, atbp. Ngunit para sa mga taga-Pampanga, ito ay oras ng pagsasakripisyo. Isa sa kanilang
mga aktibidad sa Kuwaresma ay ang pagpapako sa krus dahil sa pagdurugo at pagdikit. Sa
katunayan, kilala ang lugar sa mga Lenten Rites nito, lalo na ang mga pamamalo na ito, na
kinikilala hindi lamang sa Pilipinas, kundi pati na rin sa iba`t ibang bahagi ng mundo na mga
pasyalan ng turista.
6. Scalice, Joseph. "Reynaldo Ileto’s Pasyon and Revolution revisited, a critique." Sojourn:
Journal of Social Issues in Southeast Asia 33, no. 1 (2018): 29-58.
Pasyon and Revolution: Popular Movements in the Philippines, 1840–1910, by Reynaldo Ileto,
published in 1979, attempted to recreate the categories of perception of "the people" by using the
religious performance of Christ's suffering and death, the pasyon, as source material. A closer inspection
of his work indicates that it was severely defective. It regarded the pasyon as if it were a literary piece,
ignoring the significance of its performance and treating it as if it were ahistorical. The pasyon was a
cross-class and linguistically specific phenomenon, as evidenced by a focus on performance. This
insight dramatically attenuates the argumentative force of Ileto’s claim to provide an historical
understanding of the consciousness of the masses and their participation in revolution.
7. Chongson, Mary Arlene Pe. Pasyon and Holy Week: A study of music, acculturation, and
local Catholicism in the Philippines. The University of Texas at Austin, 2000.
In contemporary Filipino Catholic culture, the Pasyon is a widely observed annual rite. It
entails the collective singing of a narrative poem about Jesus Christ's life, death, and resurrection.
This research focuses on music and ritual. I look at the formal characteristics that make up the
pasyon's singing styles, as well as the meanings that they convey. In the pasyon, I look at the
intricate interweaving and sometimes converging patterns of tension and resolve found in
traditional and contemporary religious acts. I demonstrate how local values form, define, and
regulate the event's actions and activities.
8. Guss, C. D., and Oliver I. Pangan. "Cultural influences on disaster management: A case study
of the Mt. Pinatubo eruption." International journal of mass emergencies and
disasters 22, no. 2 (2004): 31-58.
Natural catastrophes are more common in Central America and Southeast Asia (poor countries
with inadequate human and financial resources), thus disaster-management agencies there will
request foreign assistance more frequently. In the future, disaster management teams made up of
professionals from many countries will become increasingly widespread. This article examines
disaster management in the Philippines before, during, and after the 1991 eruption of Mt. Pinatubo.
This was one of the largest eruptions in the last century, and it taught us a lot about disaster
management today. This calamity impacted various ethnic groups in the Philippines. Experts from
the Philippines and other countries collaborated to solve difficulties that arose before and after the
calamity.
9. Gaillard, J. "Traditional societies in the face of natural hazards: the 1991 Mt. Pinatubo
eruption and the Aetas of the Philippines." International Journal of Mass Emergencies
and Disasters 24, no. 1 (2006): 5.
Resilient civilizations are those that are able to recover from the effects of natural disasters,
either by preserving their pre-disaster social fabric or by accepting minor or major changes in order
to live. Through the prism of the notion of resilience, this article examines traditional communities'
responses to catastrophic disasters. It suggests that traditional social systems' capacity for
resilience and the concurrent degree of cultural change are dependent on four factors, citing the
case of the 1991 Mt. Pinatubo eruption in the Philippines and its impact on the Aeta communities
who have lived on the volcano's slopes for centuries.namely: the nature of the hazard, the
community's pre-disaster sociocultural context and potential for resilience, the geographical
setting, and the authorities' rehabilitation policy From one tragedy to the next, these factors differ
significantly in time and space.
10. Bautista, Cynthia Banzon. "The Mount Pinatubo disaster and the people of Central
Luzon." Fire and mud: Eruptions and lahars of Mount Pinatubo, Philippines (1996):
151-161.
Mount Pinatubo has changed the landscape of central Luzon since its massive eruptions on June
12-15, 1991, evicted thousands of citizens from their homes and livelihoods, and influenced the
agendas of local, regional, and national governments as well as nongovernmental organizations.
This document seeks to present an outline of the volcanic eruption's social and psychological
effects, as well as some of the concerns and problems associated with resettlement.