1908

Rice Terraces
The Cordillera region was organized as one administrative region called the Mountain
Province, with an American governor at helm. From then on colonization proceeded
apace. The post-colonial period saw the political reorganization of the Cordillera into
separate provinces and the shifting of provincial and regional boundaries.

Cordillera Administrative Region (CAR)

It composed of the chartered city of Baguio and the provinces of Abra, Apayao,
Benguet, Ifugao, Kalinga and Mountain Province.
The persistence of traditional culture has ensured the survival of the natives of
Cordillera. It has also kept them apart from lowland Filipinos whose way of life has been
thoroughly westernized.

Igorot
- used as collective designations for the native peoples of the Cordillera.

The indigenous population of the Cordillera actually consists of several distinct ethno
linguistic groups, of which the major ones are the Bontok, Ibaloy (who concentrated in
Benguet), Ifugao, Isneg (in Apayao), Kalinga, Kankanay and Tinguian (in Abra).
Cordillera Literature is in the oral tradition and may be classified into ritualistic and non-
ritualistic.

Ritualistic literature consists of songs, chants, and narratives which can only be
performed or recited in a religious context in the observance of certain rituals or
ceremonies in divine or supernatural intervention in human affairs are invoked.
Non-ritualistic literature consists of secular forms which can be performed on any
occasion, during festivities or moment of leisure, to express communal sentiments or
personal yearnings.

Epic Poetry

Many Phil epic traditions have vanished, but at least two long heroic narratives in verse
in the Cordillera have been preserved and fully documented – the Ifugao hudhud and
Kalinga ullalim.
Like other Phil folk epics, Cordillera epic poetry revolves around the daring feats and
adventures of a folk hero who possesses extraordinary attributes and embodies the
beliefs and ideals held by the community.
HUD HUD
A mythic figure known both for wealth and prowers, it is sung during the wake for the
member of the upper class , at wedding time when women work th rice fields, and
during the harvest season.
A harvest song because it is sung more often than not during harvest
Only women can sing with soloist(sings all the parts that pertain to the song itself) and
chorus(serves as occasional commentator on what is presented in the narrative) singing
alternately.
The ullalim are long ballads chanted either by men or women during feasts and other
social occasions such as peace pact assembles. It represents the epic tradition of
Southern Kalinga.
In the northern part of the province the main hero is Gawan, a human being who has
supernatural attributes. Called gasumbi these epic songs are sung at night during the
harvest time and are all about headhunting and courtship, with the narrative being
enlivened by elements of magic and supernatural.
Alim has ritual connections and its principal characters are divine beings, not mortal. It
also exclusively by men. It may be performed on other occasions, e.g., during the
conduct of prestige feasts and at harvest time.
Examples of the Cordillera epic poetry are The Harvest Song of Aliguyon (Ifugao) and
The Heroic Exploits of Banna (Kalinga).

Summary: the harvest song of aliguyon

SUMMARY : THE HEROIC EXPLOITS OF BANANA
Myth

Cordillera myths talk of a very remote past when the world had not yet taken its present
form and human affairs went on with a lot of divine intervention.
Their myths are of a sacred nature, hence there are restrictions as to when and where
they can be told. They are recited to affirm the propriety of ceremonies, to summon the
spirits, or to validate certain beliefs.

Diam
- ritual myth, recited by mediums, meant to explain the origin of the particular rituals and
how these rituals should be conducted.
Examples of Cordillera myths are How Balitok and Bugan Obtained Children (Ifugao),
Lumawig and Kabigat and Balitok and Kabigat (Ibaloy).

HOW BALITOK AND BUGAN OBTAINED CHILDREN

SUMMARY : LUMAWIG AND KABIGAT
SUMMARY: BALITOK AND KABIGAT
Legends

- are considered as truthful accounts although the events they narrate often takes place

at a time that is more recent than the mythological past

- the principal characters are human and not supernatural being, and they are not

recited as part of ritual or sacrifice

Magat River

Examples are The Origin of Man (Kankanay) and The Legend of Magat River

Wedding Dance" by Amador Daguio

The Cordillera Administrative Region (CAR) was established on July 15, 1987
through executive Order No. 220 issued by President Corazon Aquino. It is the
only land-locked region of the Philippines. The region consists of the provinces of
Abra, Benguet, Ifugao, Kalinga, Mountain Province and Apayao. The regional
center is Baguio City.

Cordillera Administrative Region (CAR) is located in the north-central part of

Luzon and encompasses most of the areas within the Cordillera Central mountain
range of Luzon. It is bounded by Ilocos Norte and Cagayan in the north,
Pangasinan and Nueva Viscaya in the south, Cagayan Valley in the east, and the
Ilocos region in the west. The region is dubbed as the “Watershed Cradle of North
Luzon” because it hosts 9 major rivers that provide continuous water for irrigation
and energy for northern Luzon.

The region is rich in natural resources and has abundant mineral reserves. Gold,
copper, silver, zinc, are among the metallic ores that can be found in the region.
Non-metallic reserves include sand, gravel and sulfur. Although mineral reserves
are found all over the province, mining is concentrated in Benguet. Great majority
of Cordillera’s population engaged in farming and small-scale production.
Cordillera is one of the prime tourist destinations in the Philippines. It has many
spectacular scenic views and enchanting cool places. Baguio City is the summer
capital of the Philippines. The world-famous Banaue Rice Terraces in the province
of Ifugao is considered as the “Eighth Wonder of the World”. This structure of
about 2000 to 6000 years old is a UNESCO World Heritage Site. Other tourists’
attractions of the region include the Sumaguing Cave in Sagada and the mummy
caves in Benguet and Mt. Province. There are four National Parks in the region:
Cassamata Hill, Mount Pulag which is the highest mountain in Luzon, Mount Data
and Balbalasang-Balbalan.

Amador T. Daguio Was a poet, novelist and teacher during the pre-war. He was
best known for his fictions and poems. He had published two volumes of poetry,
"Bataan Harvest" and"The Flaming Lyre". He served as chief editor for the
Philippine House of Representatives before he died in 1966. Daguio was born 8
January 1912 in Laoag, Ilocos Norte, but grew up in Lubuagan, Mountain Province,
where his father, an officer in the Philippine Constabulary, was assigned. He was
class valedictorian in 1924 at the Lubuagan Elementary School. Then he stayed
with his uncle at Fort William McKinley to study at Rizal High School in Pasig.
Those four years in high school were, according to Daguio, the most critical in his
life. «I spent them literally in poverty, extreme loneliness, and adolescent pains …
In my loneliness, I began to compose verses in earnest.”8 He was in third year
high when he broke into print in a national weekly, The Sunday Tribune Magazine
(11 July 1926), with a poem, “She Came to Me.” He was going to be valedictorian
or salutatorian, but his teacher in “utter lack of justice …put down my marks in
history— my favorite subject. That just about broke my heart because then I
would have had free tuition at the U.P.”9

One of ten honor graduates at U.P. in 1932, he returned to teach at his boyhood school in
Lubuagan; in 1938, he taught at Zamboanga Normal School where he met his wife Estela. They
transferred to Normal Leyte School in 1941 before the Second World War. During the Japanese
Occupation, he joined the resistance and wrote poems in secret, later collected as Bataan
Harvest.1 0 He was a bosom- friend of an other writer in the resistance, Manuel E. Arguilla. In
1952, he obtained his M.A. in English at Stanford U. as a Fulbright scholar. His thesis was a
study and translation of Hudhud hi Aliguyon (Ifugao Harvest Song). In 1954, he obtained his Law
degree from Romualdez Law College in Leyte. Daguio was editor and public relations officer in
various offices in government and the military. He also taught for twenty-six years at the
University of the East, U.P., and Philippine Women’s University. In 1973, six years after his
death, Daguio was conferred the Republic Cultural Heritage Award.

CHARACTERS: 1. Lumnay – a woman who was left by her husband because he had to marry
another woman/ Developing
2. Awiyao- the husband stated above / Flat
3. Madulimay – Awiyao’s new wife / Flat

PLOT: a) Introduction The story opens with Awiyao entering his and Lumnay’s house.
b) Rising Action Things start to heat up when Lumnay says she does not want any other man.
c) Climax There is more intensity when Awiyao says he does not want any other woman.
d) Falling action But they both have to follow their tribe’s tradition.
e) Denouement Awiyao has to go back to the wedding dance.

SETTING: a) place – in the mountains somewhere in the Philippines

b) time- a long time ago
c) weather conditions- fine
d) social conditions- lower-class e) mood or atmosphere- sad and tense

POINT OF VIEW: The Point of View used in this short story is the Omniscient Limited - The
author tells the story in third person (using pronouns they, she, he, it, etc). We know only what
the character knows and what the author allows him/her to tell us. We can see the thoughts
and feelings of characters if the author chooses to reveal them to us.

LITERARY DEVICES: For me, there is an extensive use of the literary device Symbolism. There
are many symbols here, and these are the darkness, the house’s four walls, the smoldering
embers, and the beads. The darkness symbolizes how the two lead characters feel. Meanwhile,
the house’s walls symbolize the former couple’s “imprisonment.” The smoldering embers that
become glowing coals symbolize the love that both of them still feel towards each other.
Finally, the beads symbolize Awiyao’s great love for Lumnay even if she was not able to give
him a child.

THEME In my opinion, the theme True love never dies is applicable to this story. CONFLICT The
conflict here is Man vs. Society. The lead characters have to follow their tribe’s custom