Republika ng Pilipinas

Politeknikong Unibersidad ng Pilipinas

Kolehiyo ng Artes at Literatura
Kagawaran ng Filipinolohiya
Sta. Mesa, Manila

Pangalan: David Luis Emanuel Lungcayana PANITIKANG FILIPINO

Kurso, Taon at Seksiyon: BABR 2 Bb. Jenilyn
Manzon

MGA GAWAIN SA PANGGITNANG MARKAHAN

Gawain 3
Panuto: Sagutin ang hinihiling ng bawat tanong. Hindi bababa sa 3-4 na pangungusap bawat
bilang. Pakinggan ang kantang “Un Potok” at ang artikulo tungkol sa mga Dumagat.
Pamantayan sa Pagmamarka:
Gamit ng Wika – 5 pts
Kaisahan ng Diwa – 5 pts
Kabuuan: 10 pts kada tanong

1. 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

Ang nais lamang iparating ng linyang ito sa kanta ay ang sierra madre ay nagsisilibing ligtas
na lugar at natural na tahanan ng mga katutubo ngunit nang magsimulang maganap ang
proyekto ng pamahalaan nasira nito and dating katahimikan ng lugar. Nilikha and pangamba
ng mga katutubo na naninirahan sa bundok dahil may malaking banta sa kapaligiran na
nagsisislbing sentro ng kanilang pang araw-araw na pamumuhay at hanapbuhay. Ang takot
na mawalan ng upang kanilang sinasaka ay nabuo ng mga mapanirang proyekto na nais ng
gobyerno.

2. 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

Ang gustong iparating ng linyang ito sa kanta ay ang mga mungkahing proyekto ng gobyerno
ay makakambala at yurakan ang kapayapaan ng mga ninuno nila. Nais din nitong iparating
na dapat igalang ng ibang tao ang kulturang ginagalawan ng mga katutubo.Ipinapahiwatig
din nito ang pagiging makasarili ng gobyerno dahil iisa lang ng tingin nito sa pagtatayo ng
mga istraktura, hindi nila naisip na ang pagkuha sa mga katutubo. Maaring maging labis ang
mga lupain at magdulot ito ng kaguluhan sa mga naninirahan sa lugar.

Inihanda ni Bb. Jenilyn Manzon

Republika ng Pilipinas
Politeknikong Unibersidad ng Pilipinas
Kolehiyo ng Artes at Literatura
Kagawaran ng Filipinolohiya
Sta. Mesa, Manila

3. 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)

Ang isyung panlipunan o phenomenon na tinalakay sa kanta ay ang paggamit ng lupang

pinangangalagaan at tinitirhan ng mga katutubo. Sa isang punto, maaring may malaking
koneksyon ito sa cultural genocide dahil ang pagpapatupad ng mga proyekto ng isang
gobyerno ay isang paraan lamang ng pagkilos at hakbang upang sirain ang mga kultural na
grupong etniko at mga katutubo na naninirahan sa lugar kung saan itatayo ang mga
naturang proyekto. Ang mga nakakataas na grupo na nakabantay sa kultura at ang mga
muklha ng mga tila magagandang proyekto ng pamahalaan ay nagtatakip sa lumalalang
kasaysayan ng katutubong kultura, moralidad, at tradisyon.

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

Meron dahil ang modernasion ay may halaga sa buhay ng mga katutubo dahil ito ay
nagsisilbing tulay tungo sa pag-unlad ng Sistema ng komunikasyon at transportasyon sa
labas at loob ng komunidad na kalaunan ay magbubukas ng mga pintuan at pagkakataon
tulad ng maayos pagpapalitan ng mga kalakal mula sa maliit hanggang sa pinakamalaking
mercado. Ngunit higit na mahala ang kulturang pinangangalagaan at ang ekonomiyang
pinaunlad at minana ng mga katutubo, kayamalaking banta ang modernasyon sa buhay ng
mga katutubo. Ang mga katutubo ay likas na simple sa buhay at hindi naghahangad ng
yaman, maaring pag-unlad ng buhay sa modernasyon, ngunit nakikita nila ang tunay nap ag-
unlad sa pagiging tapat at panindigan sa anumang kulturang kanilang ginagalawan.

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

Ang lupa na kinakatayuan ng mga katutubo ay mahalaga sakanila dahil it ang lugar kung saan
sila nagmula at ito ang kanilang patuloy na pamumuhay. Malak ang naiambag nito sa
kanilang buhay dahil sap ag-usbong at pagkabuo ng mga kaalamang nagging bukal ng
karunungan na ginagamit sa modernong panahon. Hindi lamang kakaibang kaalaman ang
nabuo sa lupaing ito kundi pati na rin ang mga bagay na may katuturan at sumasabay at
umaangkop sa nagbabagong mundo. Naglalaman din ang mga lupaing ito ng iba’t ibang
tradisyon, ritwal, wika, pagdiriwang, at gawa ng sining. Ang mga katutubo na inaakala ng
karamihan na nagbubungkal lamang ng lupa ay siyang nag-aambag sa inatangible heritage at
masasabi rin na ang lupang kanilang tinitirhan ay ugat ng ating mga pangarap, kaya ang
proyekto ng gobyerno at malaking banta sa lupain ay isang malaking korapsyon sa
komunidad. Unti-unti nitong buburahin ang mga natitirang kaluluwa ng kulturang
pinaghirapan ng mga ninuno ng katutubo na kanilang itinayo. Maaring masasayang ang
karunungan at alaala kung hindi ito makikita ng mga susunod na henerasyon, mawawala ang
patunay nag diwa ng pagkakaisa at maglalaho ang pagkakakilanlan ng mga pilipino .
Inihanda ni Bb. Jenilyn Manzon
Republika ng Pilipinas
Politeknikong Unibersidad ng Pilipinas
Kolehiyo ng Artes at Literatura
Kagawaran ng Filipinolohiya
Sta. Mesa, Manila

UN POTOK [Chorus]
On potok na eyenade
Na eyenade ni Makidjapat
[Chorus] On potok na eyenade
On potok na eyenade Na eyenade ni Makidjapat
Na eyenade ni Makidjapat On potok na eyenade
On potok na eyenade Na eyenade ni Makidjapat
Na eyenade ni Makidjapat  
On potok na eyenade [Verse 2]
Na eyenade ni Makidjapat On potok na ang lupang libingan ng aming
  ninuno
[Verse 1] Lalamunin na ng tubig ng dam na itatayo
On potok na ang lupang nilikha ni Makidjapat  
Kakmuka ni Agta, para sa mga Dumagat [Pre-Chorus]
Sa pusod ng Sierra Madre, tahimik ang aming On potok na eyenade
daigdig Na eyenade ni Makidjapat
Nang dumating ang mga gahaman, dala ay Eyenyeyade, eyenyeyade
ligalig Para de ora
   
[Chorus] [Chorus]
On potok na eyenade On potok na eyenade
Na eyenade ni Makidjapat Na eyenade ni Makidjapat
On potok na eyenade On potok na eyenade
Na eyenade ni Makidjapat Na eyenade ni Makidjapat
On potok na eyenade On potok na eyenade
Na eyenade ni Makidjapat Na eyenade ni Makidjapat
   
[Verse 2] [Outro]
On potok na ang lupang nilikha ni Makidjapat Eyenyeyade, eyenyeyade
Binulabog na ng ingay ng lagaring de makina Para de ora
Ang yaman ng kagubata'y kanilang kinukuha
Panaghoy ng Sierra Madre, aming nina
 

Inihanda ni Bb. Jenilyn Manzon

Republika ng Pilipinas
Politeknikong Unibersidad ng Pilipinas
Kolehiyo ng Artes at Literatura
Kagawaran ng Filipinolohiya
Sta. Mesa, Manila

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.
Wilma grew up watching her mother, Marilyn Quierrez, 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 rallies 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,
calling it the New Centennial or Kaliwa or Kanan dams, “because the Laiban Dam 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 self-determination has prompted both the Dumagat men and women to act. They also
seem to have arrived at a setup they can best work with.

Inihanda ni Bb. Jenilyn Manzon

Republika ng Pilipinas
Politeknikong Unibersidad ng Pilipinas
Kolehiyo ng Artes at Literatura
Kagawaran ng Filipinolohiya
Sta. Mesa, Manila

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.
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

Inihanda ni Bb. Jenilyn Manzon

Republika ng Pilipinas
Politeknikong Unibersidad ng Pilipinas
Kolehiyo ng Artes at Literatura
Kagawaran ng Filipinolohiya
Sta. Mesa, Manila

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.

Inihanda ni Bb. Jenilyn Manzon