CENTRAL VISAYAS

(Cebuano: Tunga-tungang Kabisay-an) is a region of the Philippines, numerically

designated as Region VII. It consists of four provinces (Cebu, Bohol, Negros
Oriental, and Siquijor) and three highly urbanized cities (Cebu City, Lapu-Lapu,
and Mandaue). Major islands are the eponymous Cebu, Bohol, and Siquijor,
together with the eastern part of Negros. The regional center and largest city is
Cebu City.
LITERARY PIECES
IN CENTRAL VISAYAS (REGION 7)
SICALAC AND SICAVAY (A Visayan Creation Myth)
By Emma Helen Blair

 The story of Sicalac and Sicavay is a Central Visayan myth explaining

the origin of the first man. The following story is taken from the book,
The Philippine Islands, 1493-1503, Vol. V., 1582-1583, edited by Emma
Helen Blair. It is an account of various Spanish explorers on the
geography of the Philippines and the various mythological stories they
encountered. Sicalac and Sicavay is a story among the Pintados, who
are described as fair-skinned people whose males decorate their
whole body with tattoos. These lived in the islands of central Visayas
(Cebu, Bohol, Leyte).

 The story also explains the origin of the islands Cebu and Samar, the
origin of concubinage, and the origin of stealing.
 The people of the coast, who are called the Yligueynes [Hiligaynons,
or the Ilonggos], believe that heaven and earth had no beginning, and
that there were two gods, one called Captan and the other Maguayen.
They believe that the land breeze and the sea breeze were married;
and that the land breeze brought forth a reed, which was planted by
the god Captan. When the reed grew, it broke into two sections,
which became a man and a woman. To the man they gave the name of
Sicalac, and that is the reason why men from that time on have been
called lalac [lalaki, man]; the woman they called Sicavay, and
thenceforth women have been called babayes [babae, woman].
What is the connection to the
community within this story?
 The story is about how the first people appeared on earth,It tells a
story of equal birthing of man and woman throughout the archipelago
that assert a woman’s equal position with a man within the tribal
systems.
MATUDNILA (SONG)
by Wenceslao "Ben" Zubir

 Ben Zubiri, aka Iyo Karpo, the composer of the immortal Visayan
ballad, “Matud Nila” [they say]. A tagalog version, “Ikaw na Lamang”
was made by Levi Celerio. Zubiri was also a Cebuano actor, acting in
one of the first Cebuano movies released in theater houses locally. A
“matud nila” has been sung by countless Filipino musician from Pilita
Corales to modern crooners like Mark Bautista.
What is the connection to the
community within this song?
 Most commonly used to refer to a narrative song that uses traditional
melodies to speak on a particular topic. Often, topical folk songs address
social and political issues such as work, war, and popular opinion.

 Its lyrics depict a romantic love, usually portraying the hopeless pleadings of
a lover willing to sacrifice everything on behalf of his beloved.It is a mournful
wail of the rejected lover or the broken-hearted. It is a story of unrequited
love.
THE LEGEND OF DUMAGUETE (LEGEND)
by Edith Tiempo
 The story dates back at the distant past. It was the glorious and chivalrous
time of Spanish Senors and Moros. The Moros were plundering the neighboring
islands, abducting the women and the children who were being ground and
minted into money and gold by the Moros.

 Moros could not go near to the island because of the fear of bees could attack
them because of that, they were not able to daguit (meaning to abduct). In
other words, the people were “dili-na-daguit” (meaning not to abduct). Years
passed by, the island was known as Dumaguete
What is the connection to the
community within this Legend?

 It is a story of the faith and hope of the people of Dumaguete during the
times when their land is in trouble