GEED 10133

Panitikang Filipino
Kabanata 2 - Gawain 3
(pahina 44 – 50 sa modyul)

Gawain 3 - Mga Katutubong Awitin

Pakinggan ang awiting Un Potok na likha ni Fr. Oliver Castor. Maaaring puntahan ang link
https://www.youtube.com/watch?v=dajOvBL9ZPQ na ginawan ng rendisyon ng Talahib
People’s Music. Un potok ng lupa libingan ng
aming ninuno lalamunin na ng
Un Potok tubig ng dam na itatayo
Un potok nayenade naayenade nimakijapat
Un potok nayenade naayenade nimakijapat Un potok nayenade
Un potok nayenade naayenade nimakijapat naayenade nimakijapat
eyan yanade para de orat
Un potok ng lupa nilikha nimakijapat gak mukati
Un potok nayenade
Agta para sa mga Dumagat sa pusod ng Sierra
naayenade nimakijapat
Madre tahimik ang aming daigdig nang dumating
ang mga gahaman dala ay ligalig
Talasalitaan:

Un potok nayenade naayenade nimakijapat On Potok- Ang Lupa

Un potok nayenade naayenade nimakijapat Nayenade nimakijabat- Nilikha
ni
Un potok nayenade naayenade nimakijapat
Makijapat
Un potok ng lupa nilikha nimakijabat Makijapat- Maylikha ng mga
binulabog na ng ingay ng lagareng dimakina Dumagat
Sierra Madre- Pinakamahabang
Angg yaman ng kagubata’y kanilang kinukuha
Bulubundukin sa Pilipinas.
panaghoy ng Sierra Madre aming ina Mula sa Cagayan (Hilaga)
hanggang sa Probinsya ng
Un potok nayenade naayenade nimakijapat Quezon (Timog).

Un potok nayenade naayenade nimakijapat

Un potok nayenade naayenade nimakijapat
Un potok nayenade naayenade nimakijapat Un potok nayenade naayenade nimakijapat eyan yanade para de
orat.

Matapos pakinggan ang awitin, basahin ang susunod na artikulo.

In the Philippines, A Dam Struggle Spans Generations, Inspires Songs of Unity For the
Environment

By Marya Salamat | December, 2018

MANILA — Two proofs stand out today showing how long and how determined the people of Sierra
Madre have defended its rivers from private mega-dam projects. One, over the years, they have generated
what’s shaping up into a soundtrack of the indigenous people’s defense of the rivers and forested ancestral
lands in Rizal and Quezon. Two, they have leaders and organizers of environmental defenders today who were
youth activists or kids going with their parents in protest actions of the past.
A Dumagat spokesperson of Imaset, Wilma Quierrez, is one of such leaders. As early as when she was six
months old, her mother was organizing the Dumagat seeking to stop the Laiban dam project then of the
Marcos administration.

Dumagat Wilma Quierrez with son at the launch of the Network Opposed to the New
Centennial Water Source Project (NO to NCWS) October 2018 (Photo by M. Salamat / Bulatlat)

Wilma grew up watching her mother Marillyn Quirrez working actively for the cause. She is grateful to her
mother.

“She raised me mindful of the plight of the indigenous people, of our right to self determination, and
inextricably linked to that, the need to protect the environment.” As a child she had gone to rallie s
with her mother.
With her are other second generation defenders of the environment, like Lodima Doroteo, who
recalls having joined protests with her grandfather in the 90s. She is now in her early 20s and
also active in continuing the Dumagat elders’ defense of the river and forests.

The children of Nicanor delos Santos are also actively uniting calls to continue defending the
rivers from the renewed drive to dam big parts of it under different names. Nicanor delos Santos
was the Dumagat leading
the tribe’s opposition to Laiban Dam when
he was murdered at the beginning of former
President Gloria Macapagal-Arroyo’s term.
Delos Santos’ murder did not stop the struggle
which eventually succeeded in stopping the
project again.

One of his sons, Arnel, said the government

has repackaged the Laiban dam project,
One of the second-generation opponents of the (repackaged)
calling it the New Centennial or
dam project stands before the gates of the stalled Laiban
Kaliwa or Kanan dams, Dam project by the river in Tanay, Rizal.
“because the Laiban Dam (Photo by M. Salamat / Bulatlat.com)
project has been thoroughly rejected
by the people.”

Wilma herself seems to be passing on the tradition to her children. A breastfeeding mom,
wherever she goes her youngest son is in tow. Her son goes with her in forum, mass delegation
and lobbying, street rallies, or conferences. Wilma could be seen carrying her son sometimes
even on stage when she’s addressing the public.

Wilma’s mother passed away 10 years ago at the age of 48. “It’s very hard to no longer have
your mother with you,” the daughter admits. She’s intent on continuing what her mother helped
her realize needs doing. She’s being like her, she said. While active at campaigns for saving the
river and the forest, Wilma’s mother had also worked to bring food to the table. Like her, Wilma
is also a farmer. She works the land with her husband, and that they are both raising their
children consciously avoiding the feudal mindset – they are seeking equality and both strive to
respect and support each other at work, at home and in the struggle against dislocation from their
ancestral land.

The need to protect the forest and its river as well as their right to ancestral domain and
selfdetermination has prompted both the Dumagat men and women to act. They also seem to
have arrived at a setup they can best work with.

The men handle the heavier work or stay longer in the fields; the women who also work at the
field also find the time not just to attend to their homes, children and selling or storing their
produce, but to also attend to building community, unity and spreading the news with other
Dumagat, Remontado and others who would be adversely affected by the dam projects.

This is the flag of Imaset, the Dumagat women’s organization working to save the
environment and the Sierra Madre from destructive
ojects
pr.

Last August 3 to 4, Wilma and other Dumagat women established Imaset, the Dumagat and
Remontado women’s assembly.

Imaset means the people uniting the “Kadumagetan” or the indigenous peoples of Sierra Madre
uniting against exploitation and oppression. This, to them, is exemplified by “development
aggression” inherent in the dam projects, and what they described as false ‘national greening
program.’
After forming Imaset, the women worked to establish a network of broad supporters to the call
to save the Quezon and Rizal river and the Sierra Madre. In the first week of October, they
formed such a network from a college in Metro Manila.

They also launched their new song, another contribution on top of another Dumagat song
popularized in the Laiban dam struggle since the 80s.

Singing, Dancing In Prayer for People’s Unity to Save the Environment

What is remarkable among the Dumagat is their affinity to music and dance. On the day they
formed Imaset, their workshop produced the text to a new song also entitled “Imaset.”
Supportive priest Alex Bercasio composed the music to accompany the text and in playing it
with the Dumagat, the community singing invariably led to the Imaset dance.

In the song, they pour their calls to each other and to the public, in alternate Filipino and
Dumagat, literally telling everyone: “Defend the ancestral land; bolster our ranks, defeat the
projects of the oppressors; we are not afraid, we are united; and defend Sierra Madre.” The
Imaset theme song is now
being introduced to urban
listeners and supporters as
one of the songs of a
group called Reds
Pangkat Sining. The name
is newly coined, but the
priests and other
musicians comprising it
have long been supportive
of the
Dumagat’s struggle.
If the Dumagat have second generation activists joining the elders now, they and their supporters
also have new songs to accompany it. The Imaset theme song is another product of this
generation’s struggle to save anew the Sierra Madre rivers and forest. From the time the
Dumagat were opposing the Laiban dam project, priests such as Fr Oliver Castor had immersed
with the Dumagat and from that composed the song entitled “Un Potok.”

Here is a version of Un Potok on Youtube, as recorded by the Talahib People’s Music. (nasa
itaas ang link)

Here, too, is a version of Un Potok featuring Fr Oliver and the Dumagat women.
https://www.youtube.com/watch?v=SYx5Mz7who4
This is how they usually sing it in communities, accompanied only by one or two ukulele and
any available indigenous percussion instruments:

“Un Potok” (The Land) is a song on the indigenous Dumagat praying to their god, Makijapat,
asking why the natural resources and the fertile lands are to be submerged and taken away from
the people just for the profit of a few, and why the lush forest had to be denuded. Written by Fr
Oliver Castor in 1985 and revised up to 1989, it’s been a unifying song whenever the Dumagat
and supporters for the defense of Sierra Madre and the environment were gathered.

Castor said he wrote the song inspired by a folk song of the Dumagat children of Gen. Nakar,
Quezon. In 1985 he wrote that he had a young friend “who was imprisoned and tortured until he
died in the hands of the fascist military.”

For years, only the Dumagat knew the song “Un Potok” was his composition. With the Duterte
government’s drive to revive the dam projects, Un Potok reverberates once more, and Fr Castor
has amped up also the way they sing Un Potok.

Now, add to Un Potok is Imaset, their latest crowd-drawing Dumagat song for unity. It is
encouraging friends and allies to the dance floor, to join the Dumagat and other indigenous
peoples in various gatherings.
The Dumagat especially the women first sang together the Imaset during the solidarity night and
bonfire of the Dumagat women’s assembly. They made a circle and declared their unity through
the song.

Now that song is the Imaset’s way also of capping a day or a program of gathering with
increasing number of supporters. Be they part of the Kadumagetan or allies supporting the calls
to save the soil, water and natural resources of Sierra Madre, they sing and dance it together in
an ever-widening circle of prayerful activists.

Mga Tanong.
A. Sagutin ang hinihiling ng bawat tanong. Nakalagay sa bawat numero ang puntos.
B. Sumagot sa wikang pinaka-komportable ka (Filipino man o English, o halo).

1. Mula sa mga serye ng mga pananakop, paano ginamit ang mga awitin upang mahulma
ang kaisipang kolonyal? Ipaliwanag. (10 points)

2. Paano nakatutulong ang awitin sa paglalahad ng danas ng isang tao o kabuuang

komunidad? (10 points)
3. Ibigay ang dalawang gahum (hegemony) ng nagtatalaban sa awitin. Ipaliwanag. (10
points)

4. Ipaliwanag ang kontekstuwal na kahulugan ng linya sa awitin; (10 points)

sa pusod ng Sierra Madre tahimik ang aming daigdig nang dumating ang
mga gahaman dala ay ligalig

5. Ipaliwanag ang kontekstuwal na kahulugan ng linya sa awitin; (10 points)

Un potok ng lupa libingan ng aming ninuno, lalamunin na ng tubig ng dam
na itatayo

6. Sa awiting Un Potok, anong isyu o penomenong panlipunan ang tinatalakay? May

kinalaman ba ang Cultural genocide sa isyu o penomenong tinatalakay sa awitin?
Ipaliwanag. (10 points)

7. May halaga ba ang modernisasyon sa mga katutubo kung banta ito sa kanilang kultural at
ekonomikong seguridad? Ikatuwiran ang iyong sagot. (10 points)

8. Ipaliwanag ang kahalagahan ng lupa sa mga katutubo. Bakit banta ang Dam na proyekto
ng gobyerno kasapakat ng dayuhan at malalaking korporasyon? (10 points)

9. Isipin na ikaw si Makijapat. Gumawa ng sariling tula na ang persona ay si Makijapat at

kinakausap niya si Pangulong Rodrigo Duterte. (10 points)

10. Isipin na ikaw ang Sierra Madre. Gumawa ng sariling tula na ang persona ay ang Sierra
Madre at kinakausap niya ang mga Malalaking Korporasyon. Dalawang saknong lamang.
(10 points)

***