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BATANES - Basco CAGAYAN - Tuguegarao City ISABELA - Ilagan NUEVA VIZCAYA - Bayombong QUIRINO - Cabarroguis
BATANES - Basco CAGAYAN - Tuguegarao City ISABELA - Ilagan NUEVA VIZCAYA - Bayombong QUIRINO - Cabarroguis
● BATANES - Basco
● CAGAYAN - Tuguegarao City
● ISABELA - Ilagan
● NUEVA VIZCAYA - Bayombong
● QUIRINO - Cabarroguis
● The name Cagayan Valley is derived from the famous Cagayan river.
● Second biggest region in the country
● 3.640 million hectares
● The largest and longest river in the Philippines is found in this region and that is
Cagayan River
● INDIGENOUS PEOPLE/NATIVES OF REGION 2
● Gadang/Gaddang
● Isinay
● Ilongot/Ilungot
● Ivatan
● Ibanag
Magat was a handsome and strong-willed young man who save a lovely maiden
bathing in a stream from the clutches of 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 wife’s
seclusion. In place of his wife, he saw a crocodile, who turned into his wife. “You broke
your promise,” lamented the woman. “ I can no longer be happy. Thus, I must now die.”
Having said this, she slowly turned once more into crocodile and died.
After burying his crocodile-wife in his frontyard, 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 remain of the wife he buried in the heart of
town.
Excerpted from the Philippine Encyclopedia, p.254
HUDHUD HI ALIGUYON
Once upon a time, in a village called Hannanga, a boy was born to the couple
named Amtalao and Dumulao. He was called Aliguyon. He was an intelligent, eager
young man who wanted to learn many things, and indeed he learned many useful things
from the stories and teachings of his father. He learned how to fight well and chant a
few magic spells. Even as a child, he was a leader for the other children of his village
looked up to him with awe.
Upon leaving childhood, Aliguyon betook himself to gather forces to fight against
his father’s enemy, who was Pangaiwan of the Village of Daligdigan. But his challenge
was not answered by Pangaiwan. Instead, he faced Pangaiwan’s fierce son,
Pumbakhayon. Pumbakhayon was just as skilled in the arts of war and magic as
Aliguyon. The two of them battled each other for three years, and neither of them
showed signs of defeat.
Their battle was a tedious one, and it has been said that they both used only one
spear. Aliguyon had thrown a spear to his opponent at the start of their match, but the
fair Pumbakhayon had caught it deftly with one hand. And then Pumbakhayon threw
the spear back to Aliguyon who picked it just as neatly from the air.
At length, Aliguyon and Pumbakhayon came to respect each other, and then
eventually they came to admire each other’s talents. Their fighting stopped suddenly.
The two of them drafted a peace treaty between Hannanga and Daligdigan, which their
peoples readily agreed to. It was fine to behold two majestic heroes finally side by
side. Aliguyon and Pumbakhayon became good friends, as peace between their
villages flourished. When the time came for Aliguyon to choose a mate, he chose
Pumbakhayon’s youngest sister, Bugan who was little more than a baby. He took
Bugan into his household and cared for her until she grew to be beautiful.
Pumbakhayon, in his turn, took for his wife Aliguyon’s youngest sister, Aginaya. The
two couples became wealthy and respected in all Ifugao.
Region 3: PROVINCES & CAPITAL
● AURORA - Baler
● BATAAN - Balanga City
● BULACAN - Malolos City
● PAMPANGA - San Fernando City
● NUEVA ECIJA - Palayan City
● TARLAC - Tarlac City
● ZAMBALES – Iba
● Skilled with the use of bows and arrows, it is still the primary weapon today of the
Aeta.
● They are very good hunters day or night and are very effective with the bow and
arrow.
● Often employing a variety of techniques, they are also agile in using traps to
capture animals for food such as spear traps and pit traps.
● Aeta also practice scarification from tradition, which consists of elaborate scars
from all over the body as a form of bodily ornament.
● They also chip their teeth fro decorative purposes; and also boring (making of
holes) of the nose, which is decorated by a silver or bamboo. They also produce
necklaces, anklets, and bracelets to be used as jewelry.
● Aeta’s literary arts are limited to legends, riddles, narratives, and myths.
● Some of their riddles take the forms of our “bugtong” which are structured in two
lines and rhymed.
● These are used to describe some things found in Aeta culture.
● A riddle recorded among the Aeta of Northern Cagayan Province comes in two
lines with assonantal rhyme (rime).
● Mumin
uddukum ● It wears a crown but it isn’t a
queen.
A ningngijitam. (Pinnia)
It has scales but it isn’t a fish.
(Pineapples)
● Assini nga pinasco ni Apu
Nga magismagel you ulo na. (Simu)
● There is a cave with a bolo in it.
Full of bones it isn’t grave. (Mouth)
● Legends and myths are used by Aeta to describe the origin of their environment.
With a central cause and effect theme, this legends and myths are taken as fact
by the Aeta.
● Since Aeta are skilled craftsmen, they also produce their own musical
instruments, which accompany their dances. Among the Aeta groups, instruments
vary in name, and construction, but all serve the same purpose. They make harps
and guitars from bamboo joints, flutes from mountain cane, and the coconut
resonator. The most common type of the bamboo flute is the nose flute. Some
instruments are made from metal such as brass and metal plates and basins. The
Aeta also have produced several songs and chants used from courtship to
religious ceremonies. These songs and chants are usually traditional with fixed
verses syllables, tones, and pitch. Passed on from generations to generations,
these songs and chants are done in rituals, which are usually accompanied by
dancing.
● Dances of the Aeta come in two forms:
● Festive dancing is usually held when meeting friends, after a good hunt, and other
festivities.
● Ceremonial dances are usually religious and always held during a full moon.
Combined together, music and dancing form a ritual for good luck and mourning
the dead.
The kakanap is a question and answer game song sung by two Agta.
Each musical phrase of the kakanap has six syllables. Performer 1 and performer 2 sing
the phrases alternately, but the last phrase is sung together.
Example of a Christian kakanap:
SI AMA
Edgardo M. Reyes
Sabi raw ni Ama kay Ina nang sila’y makanakaw ng pagkakataong magkausap,
“Di ko kaya ang hinihingi nila, at kaya ko ma’y di ako lokong magpapalaklak nang gayon
sa mga taong may malalaklak naman sa kanilang bahay. Dalawang manok, kaya kong
magbuwal; kung lalagpas pa roon ang gusto nila’y sabihin mong kanila ka na at akin na
ang dalawang manok ko.”
Nasakyan naman ni Ina ang punto ni Ama; katunayan, para ipakilala ni Ina na
hindi mahalaga sa kanya ang magarbong kasal, ay niyakag niya si Ama na magtanan
sila.
Latero si Ama. Tumatanggap siya ng ano mang gawaing may kaugnayan sa lata,
paatip ng bahay, alulod. Ang silong ng aming bahay ay talyer na gawaan niya ng batya,
palanggana, sandok, rigadera, imbudo, kung anu-ano pa. Apat kaming anak (Si Ate
Maring, si Kuya Selmo, si Dikong Ige, at ako), at kami’y katu-katulong niya sa talyer.
May oras kami para sa laro, may oras para sa iskuwela, may oras na ukol sa
pagtatrabaho. Sa kanya’y walang bata-bataris. Mapapahiya sa kanya ang sino mang
makikihinang ng balde. Dapat siyang bayaran ng bayad na sa palagay niya’y katumbas
ng kanyang ipinagtrabaho. Hindi siya napababataris at hindi naman nambabataris.
Umaga nang umalis si Ama at nang bumalik ay gabi na; ang bayong ay may
lamang apat na salop na bigas.
“Gutom na’ng mga bata kaya nanghiram muna ‘ko ng sanggatang kina Iska at
siya kong inilugaw,” balita ni Ina kay Ama. Nagalit si Ama. Masakit din ang salitang
sinabi niya kay Ina.
“Pano po kung magkabisita tayo?” minsan’y nasabi ni Ate Maring kay Ama.
“Baka po magdatingan dito ang mga kaklase ko.”
“Harapin mo, tapos!” sabi ni Ama. “Di baleng magpakain tayo ng iba kung hindi
makagigipit sa’tin, pero sa’tin lang e di magkahusto ‘ng kabuhayan natin, paanong
gagawin mo?’’
“Di ko kayo pakikialaman,” sabi niya sa amin. “Ke Hudas at Hudesa ang mapili
n’yo, bahala kayo. Me mga isip naman kayo. Isang bagay lang, pag-aasawa n’yo ‘y
magsasarili kayo. At sa kasal, ayoko nang mangungutang kayo, o hihingi ng
pangpakasal sa’kin.”
Sa naging kapalaran namin, hindi lahat ay pumupuri kay Ama; nariyan din ang
mga pumupula.
Sa mga may pinagtapusan ay hindi mahirap ang pagsulong. Ilang taon lamang at
si Kuya Selmo, empleyado sa bangko, ay nakapagpatayo ng bahay sa Makati. Si
Dikong Ige, kimiko sa habihan ng tela, ay nagkakotse at nagkabahay sa Pasig. Si Ate
Maring, maestra sa haiskul, ay may bahay na rin sa Caloocan. Ako’y nangungupahan
ng “apartment” sa Quezon City, ngunit may hinuhulugan na akong lote at nagbabalak
na ring magpatayo ng bahay.
Umuwi kami at ang aming napag-usapan ay sinabi namin kina Ama. Inaasahan
naming matutuwa si Ama, ngunit nagkamali kami.
“Magtigil nga kayo,” sabi sa amin ni Ama. “Handa kami sa pagtanda namin ng
ina n’yo, anong’kala n’yo? At kayo ba’y papagsarilinin ko ng ano?”
“Ipagiba natin ang bahay na pawid at ipagpagawa natin sila ng bago,” mungkahi
ni Kuya Selmo, at iyon ay sinang-ayunan namin.
“Tama ne’tong bahay ne’to sa’min ng ina n’yo,” sabi ni Ama. “Tama na sa tao
yaong pagtulog ay hindi nahahamugan.”
Minsan, sa awa ko, ay nilihim ko si Ina. Inaabutan ko ng pera si Ina, ngunit iyon
ay ayaw niyang kunin.
“Hindi ko magagawa, anak,” sabi ni Ina. “Hindi nga niya malalaman, pero ang
kaso’y di ko kayang maglihim sa kanya. Di ko kayang magtago ng ano man sa kanya.
Saka di naman namin masyadong kailangan ang pera. Pagkain lang naman ang
pinagkakagastahan namin.”
“Sa edad n’yong ‘yan e di na kayo dapat magtrabaho,” sinasabi namin sa kanya.
“At anong gusto n’yo, mamatay ako nang nakatunganga?’’
Bunga ng katandaan ay malimit nang dapuan ng sakit si Ama. Kayat nang isang
araw ay lumuwas ang isa naming pinsan at ibinalitang patay na si Ama, naiyak kami
ngunit ang balita’y hindi naging kagulat-gulat sa amin.
“Pihong aasahan sa atin ang malaking libing at isang malaking lamayan,” sabi ni
Kuya Selmo. “Kahiya-hiya sa baryo natin at sa mga kamag-anak natin kung sa ating
kalagayang ito’y hindi natin maibigay iyon sa Ama.”
“Gastahan natin nang todo ang Ama. Antalahin natin ang libing para
maipagpagawa natin siya ng libingang marmol. Ibili natin siya ng maganda at mahal na
ataul. Kumasundo tayo ng musiko. Umarkila tayo ng mga dalawampung karitela para
walang maglakad sa mga makikipaglibing. Sa lamayan, ibigay natin ang kaya nilang
kainin.”
“Tama,” sabi ko. “Tutal, ngayon lamang naman natin pagkakagastahan ang
Ama.”
Si Ama ay nakaunat sa papag. Alam kong siya’y patay na ngunit aywan ko kung
bakit pilit kong isinasaisip na siya’y natutulog lamang. Ibig kong huwag umiyak pagkat
lalaki ako, ngunit sa gayong pagkakataon pala ang lalaki’y nawawala sa kanyang
pagkalalaki.
“Para sa’n ‘to? tanong ni Ina nang ibigay na sa kanya ni Ate Maring ang pera.
“Magpabili na ‘gad kayo ng baboy, saka maraming manok,” sabi ni Dikong Ige.
“Patigilin na n’yo ang gumagawa ng ataul at bumili na lang tayo ng yari,” sabi ni
Kuya Selmo.
Ngunit hindi nasunod ang aming nais pagkat tumutol si Ina.
“Hindi ko magagawa ‘yon sa ama n’yo,” sabi ni Ina. “Lalo na ngayong nanahimik
na siya”
Puntod lamang ang pinaglibingan kay Ama, ngunit damang – dama ko ang
dangal at katapatan ng libing na iyon. Hanggang sa huling hantungan ay dala ni Ama
ang kawalan ng pagkukunwari.