INTROTOLITFINALS.TK

INTROTOLITFINALS.TK

Dear
Global Educators, Please be guided accordingly by these instructions:
Your final assessment in INTROTOLIT requires you to refresh your minds
and to have clear perspectives and analogies about particular literary
works. Do not submit unless you are certain about your PERSONAL
answers. Follow the deadline as announced. Thank you and God Bless!

IDENTIFY FIVE (5) Literary works from five (5) different generations or periods in our history.
For each literary piece, be able to give its COMPLETE TITLE and identify its LITERARY CLASSIFICATION. Write a short but comprehensive SUMMARY. Enumerate three (3) ANALOGIES. Highlight three (3) values that you will share to ECED children and how they can learn from it.
The legend of the tagalogs
Generation:Pre-Spanish Period Time
Classification:Pre-Spanish Legend

Summary: This legend there was lived in the village by the young man. This town was full of trees and beautiful is like maiden.the maiden was maria  she had lots of suitors who came from afar and who faught for her hand,but maria remained unconcerned but  she was kind.maria thought of the plan she called all the young men together and told them it hard for me to choose one among you she decided a test that she will mary the first man who can bring a big serpent. The young men he promise to maria if what  she wish, he sacrifice his life. The name of the young men was Ilog,Ilog was known has a brave and strong person, he left immediately to fulfill his promise.after many hours ilog return to prove his bravery.ilog held a big snake by  its rope and tail. Then maria shouted “TAGA, ILOG! TAGA,ILOG! She addressed to ilog and the two Spaniards, thinking that this was in answer to their answer question repeated the words TAGAILOG, TAGAILOG Which later became TAGALOG.

Analogy:

For me, in this legend, we should know how the value of love just because each person feel love, love in family and friends and God but in this legend show  the true love
For me, in this legend, we should must be honest when you love someone.
This legend we must have discipline you choose the right person that you think is the best for you.

Value:

1 As future educators, I will teach my student to have good moral and value to appreciate the things that you give.
2 I should teach to be better person
3.I also teach them to choose a true person that you love   
The Eagle And The Rooster
Generation:Spanish Period Time
Classification:Spanish Fable
Summary: In the story, It tells about the eagle and the rooster. the  two roosters fight for the preference of the hens. one rooster lost while the one rooster proud and sing because it won. the rooster  won in the fight was attacked by wild eagle. Then the rooster lost in the fight remains with all the hen house.

Analogy:

1.For me, I n this strory. we  should have discipline in our self, we should not boastful person to other be humble although you are win in the fight.
2.For me, In this case  we can get our aims in life,not in the way of fighting each other.
3.Nowadays,we have many trouble in life but we must have patience to have peace and order to each other.

Value:

1.As future educators, I will teach my student to have a proper conduct. in order  for them to avoid trouble and to have a better future.
2.I should teach my student to be humble person and respect to other
3.I also teach them to have confident in ourself to show what you are and appreciate all the things that surround you and I also teach them to be strong to face our trial in life although we feel sometimes lose we must be strong and face the strategy in life maybe someday your aims come true just faith in god.
 
The Two Frogs
Generation: Japanese Period Time
Classification:Japanese folktales.

Summary: In Japanese story there live two frogs one of frog live in Osaka and the frog live in kyooto and they think the same at once that they should like to see a little of the world and the frog who live in Kyoto wanted to visit to Osaka and the frog who live in Osaka wanted to go Kyoto the two frogs did not know about traveling that’s why there both tired because many mountains which had to be climbed and long time to reach the top but there were surprise to see each other the Kyoto frog know the Osaka is the same as Kyoto and say “I should never have travel all this way and take his hand from his friend’s shoulder and they both fell down on the grass then they farewell to each other and enhance for home again they believed that Osaka and Kyoto different  to look but were as like as two peas.

Analogy:

1.In this Japanese, for me it realize us, that we need to be contented in everything we have, because sometimes even if it’s better than you want looking for another.
2.Nowadays,we should be strong to face the trial in life.
3.I think we should not lose hope even if sometimes we wanted something but it will not granted, its all because that there something destroy to us.

Value:

1.As future educators, I will teach my student to be contented what we have in life.
2.I should teach them have faith in God because God is guide you in all our works.
3.I also teach my student in all dream you must be strong you do not lose hope try and try until you succeed for your dreams.

The LandOwner’S Response 
Generation:American Period Time
Classification: American Parable

Summary: In this story, it tells about the landowner who has a kind heart to all of his men he always think for the sake of others and give them a little goodness. He gave all of his belongings and wealthy but his men gave him envy and exclusion that’s why when one of his men went to him,  to brought things  that belong to him. Then the Landowner ask him, if he is envious to his kindness, take what is   to him and go. The landowner stay in the house while his men stands in graveyard.




Analogy:

1.In this story, As a person we should be appreciate and content to all the things that God gave to us.
2.Nowadays,sometimes we are abusing the goodness of other and we are not return goodness to them that’s why, we should return the kindness of other and give thanks to their good work.
3.For me, we should give importance to all people who give as kindness and care.

Value:

1.As future educators, I will teach my student to be contented in life what we have.
2.I should teach them to be appreciate in God things.
3.I also teach them to be generous kind and have long patience.


Happy hoi Polloi
Generation:Modern Period Time
Classification:modern story

Summary: in this story describe what events in luneta there's a lot of memories and this place are many people that come in luneta fonding with here family by doing activities this luneta is the best place to poeple.


Analogy :

1.for me, this story we should love our own country
2.we must be respect and proud as being filipino
3.we should be the one a good model to other people  to have a good discipline in ourself.

Value:

1.As future educators, i will teach the important of thing to love our own country.
2. I should teach them to share about the history of Dr.Jose Rizal to appreciate because he died to our country to have peace.
3. I Think this story show about the good thing that do and the place that everything is beautiful love and care our nature to become beautiful place in this country.
 

ANOTHER INVITATION TO THE POPE TO VISIT TONDO (EmManuel TorRes)

Next time your Holiness slums through our lives,
we will try to make our poverty exemplary.
The best is a typhoon month. It never fails
To find us, like charity, knocking on
all sides of the rough arrangements we thrive in.
Mud shall be plenty for the feet of the pious.

We will show uoi how we pull things together
from nowhere, life after life,
prosper with children, whom you love. To be sure,
we shall have more for you to love.

We will show you where the sun leaks on
our sleep,
on the dailiness of piece meals and wages
with their habit of slipping away
from fists that have holes for pockets.

We will show you our latest child with a sore
that never sleeps. When he cries,
the dogs of the afternoon bark without stopping,
and evening darkens early on the mats.

Stay for supper of turnips on our table
since 1946 swollen with the same hard tears.
The buntings over our one and only window
shall welcome a short breeze.

And lead prayers for the family that starves
and stays together. If we wear roasries round
our nexks
it is not because they never bruise our fingers,
(Pardon if we doze on a dream of Amen.)

But remember to remember to reward us
with something . . . more lush, greener than all
the lawns of memorial parks singing together.
Our eyes shall belss the liveliness of dollars.

Shed no tears, please, for the brown multitudes
who thicken on chance and feast on leftovers
as the burning garbage smuts the sky of Manila
pile after pile after pile.

Fear not. Now there are only surreal assassins
about who dream of your death in the shape
of a flowering kris.

Biag ni Lam Ang (tagalog version)

Centuries ago, there was a great warrior who was widely known in Ilocos as a hero who fought the Igorots. When Lam-ang was born, he had the most unusual ability to speak immediately at birth. He immediately asked where his father was, and, upon being informed that his father was killed by Igorots, Lam-ang vowed revenge: A vendetta was born. Lam-ang grew up immediately, and went up into the mountains to take his vengeance. Alone, he fought off dozens of Igorot warriors, defeating them all. He cut off the ears of the warriors, as trophies, and returned to Ilocos. He then met and was captivated by a beautiful woman named Ines, and he immediately fell in love. He pledged her all of his gold, land, and livestock. Naturally, as the most beautiful woman in the province, Ines had many suitors, but all quietly gave way to Lam-ang, since they knew that they could not compete with him for her affections. All except a giant of a man, named Sumarang, who would not yield. So, Lam-ang and Sumarang fought, and Lam-ang won, easily defeating Sumarang. Lam-ang and Ines were married with the largest wedding feast that ever been seen in the province. In order to secure the union’s blessing, Lam-ang was informed that he must dive down to the very depths of the sea and retrieve a pearl from a magical oyster, otherwise the marriage would have bad luck. So, Lam-ang dove into the sea and, on his way down, was eaten by a shark. Heartbroken, Ines went into mourning, as did most of the town, as Lam-ang was their hero. The next day, Lam-ang’s rooster, who had magical powers (Lam-ang also owned a magic dog and cat), spoke to Ines, and told her to have Lam-ang’s bones fished out of the sea. Ines did as she was instructed, bringing Lam-ang’s bones before the rooster, who then blew on them. Lam-ang was resurrected immediately, embraced Ines, and the town had its’ hero back.

Katapusang Hibik ng Pilipinas (Andres Bonifacio)

Katapusang Hibik Ng Pilipinas
Andres Bonifacio
Spanish Period

Sumikat na Ina sa sinisilangan
ang araw ng poot ng Katagalugan,
tatlong daang taong aming iningatan
sa dagat ng dusa ng karalitaan.

Walang isinuhay kaming iyong anak
sa bagyong masasal ng dalita't hirap;
iisa ang puso nitong Pilipinas
at ikaw ay di na Ina naming lahat.

Sa kapuwa Ina'y wala kang kaparis...
ang layaw ng anak: dalita't pasakit;
pag nagpatirapang sa iyo'y humibik,
lunas na gamot mo ay kasakit-sakit.

Gapusing mahigpit ang mga Tagalog,
hinain sa sikad, kulata at suntok,
makinahi't biting parang isang hayop;
ito baga, Ina, ang iyong pag-irog?

Ipabilanggo mo't sa dagat itapon;
barilin, lasunin, nang kami'y malipol.
Sa aming Tagalog, ito baga'y hatol
Inang mahabagin, sa lahat ng kampon?

Aming tinitiis hanggang sa mamatay;
bangkay nang mistula'y ayaw pang tigilan,
kaya kung ihulog sa mga libingan,
linsad na ang buto't lumuray ang laman.

Wala nang namamana itong Pilipinas
na layaw sa Ina kundi pawang hirap;
tiis ay pasulong, patente'y nagkalat,
rekargo't impuwesto'y nagsala-salabat.

Sarisaring silo sa ami'y inisip,
kasabay ng utos na tuparing pilit,
may sa alumbrado---kaya kaming tikis,
kahit isang ilaw ay walang masilip.

Ang lupa at buhay na tinatahanan,
bukid at tubigang kalawak-lawakan,
at gayon din pati ng mga halaman,
sa paring Kastila ay binubuwisan.

Bukod pa sa rito'y ang mga iba pa,
huwag nang saysayin, O Inang Espanya,
sunod kaming lahat hanggang may hininga,
Tagalog di'y siyang minamasama pa.

Ikaw nga, O Inang pabaya't sukaban,
kami'y di na iyo saan man humanggan,
ihanda mo, Ina, ang paglilibingan
sa mawawakawak na maraming bangkay.

Sa sangmaliwanag ngayon ay sasabog
ang barila't kanyong katulad ay kulog,
ang sigwang masasal sa dugong aagos
ng kanilang bala na magpapamook.

Di na kailangan sa iyo ng awa
ng mga Tagalog, O Inang kuhila,
paraiso namin ang kami'y mapuksa,
langit mo naman ang kami'y madusta.

Paalam na Ina, itong Pilipinas,
paalam na Ina, itong nasa hirap,
paalam, paalam, Inang walang habag,
paalam na ngayon, katapusang tawag.

The Boy Who Became a Stone Tinguian

FOLK TALE

One day a little boy named Elonen sat out in the yard making a bird snare, and as he worked, a little bird called to him: "Tik-tik-lo-den" (come and catch me)."I am making a snare for you," said the boy; but the bird continued to call until the snare was finished.
Then Elonen ran and threw the snare over the bird and caught it, and he put it in a jar in his house while he went with the other boys to swim.
While he was away, his grandmother grew hungry, so she ate the bird, and when Elonen returned and found that his bird was gone, he was so sad that he wished he might go away and never come back. He went out into the forest and walked a long distance, until finally he came to a big stone and said: "Stone, open your mouth and eat me." And the stone opened its mouth and swallowed the boy.
When his grandmother missed the boy, she went out and looked everywhere, hoping to find him. Finally she passed near the stone and it cried out: "Here he is." Then the old woman tried to open the stone but she could not, so she called the horses to come and help her. They came and kicked it, but it would not break. Then she called the carabao and they hooked it, but they only broke their horns. She called the chickens, which pecked it, and the thunder, which shook it, but nothing could open it, and she had to go home without the boy.

http://www.pitt.edu/~dash/philippines.html

How the Angels Built Lake Lanao

Long ago there was no lake in Lanao.  On the place where it is now situated, there flourished a mighty sultanate called Mantapoli.  During the reign of Sultan Abdara Radawi, the greater grandfather of Radia Indarapatra (mythological hero of the Lanao Muslims), this realm expanded by military conquests and by dynastic marriages so that in time its fame spread far and wide.

The population of Mantapoli was numerous and fast increasing.  At that time the world was divided into two regions: Sebangan (East) and Sedpan (West).   The mighty sultanate of Mantapoli belonged to Sebangan.  Because this sultanate rapidly increased in power and population as well, the equilibrium between Sebangan and Sedpan was broken.

This dis-equilibrium soon came to the attention of Archangel Diabarail (Gabriel to the Christians).  Like a flash of sunlight, Diabarail flew to the Eighth heaven and told Allah, "My Lord, why have you permitted the unbalance of the earth?   Because of the power of Mantapoli, Sebangan is now larger than Sedpan."

"Why, Diabarail," replied the Sohara (Voice of Allah), "what is wrong with that?"

"My Lord, Mantapoli has a vast population countless as the particles of dust.  If we will allow this sultanate to remain in Sebangan, I fear that the world would turn upside down, since Sebangan is heavier than Sedpan."

"Your words show great wisdom, Diabarail," commented the Sohara.

"What must we do, my Lord, to avert the impending catastrophe?"

To this query, the Sohara replied, "Go right away to the Seven-Regions-Beneath-the-Earth and to the Seven-Regions-in-the-Sky and gather all the angels.  I will cause a barahana (solar eclipse) and in the darkness let the angels remove Mantapoli and transfer it to the center of the earth."

Upon receiving the mandate of Allah, Archangel Diabarail, traveling faster than lightning, rallied the millions of angels from the Seven-Regions-Beneath-the-Earth and the Seven-Regions-in-the-Sky.  With this formidable army, he presented himself to Allah, saying, "My Lord, we are ready to obey Your command."

The Sohara spoke, "Go to Sebangan, and lift the land of Mantapoli."

Diabarail, leading his army of angels, flew to the east.  In the twinkle of an eye, the sun vanished and a terrible darkness as black as the blackest velvet shrouded the universe.  The angels sped faster than arrows.  They swooped on Mantapoli, lifting it with great care and carried it (including its people, houses, crops and animals) through the air as if it were a carpet.  They brought it down at the center of the earth, in accordance with the command of Allah.  The very spot vacated by the sultanate of Mantapoli became a huge basin of deep, blue water-the present Lanao Lake.

The waters coming from the deep bowels of the earth rose higher and higher.  Archangel Diabarail, seeing the rising tides immediately returned to the Eighth Heaven and reported to Allah, "My Lord, the earth is now balanced.  But the place where we removed Mantapoli is becoming an ocean.  The waters are rising fast, and unless an outlet for them can be found, I fear that they might inundate Sebangan and drown all Your people."

In response, the Sohara said, "You are right, Diabarail.  Go out, then, and summon the Four Winds of the World: Angin Taupan, Angin Besar, Angin Darat, and Angin Sarsar.  Tell them to blow and make an outlet for the overflowing waters."

Obeying the Master's command, the faithful messenger summoned the Four Winds.  "By the Will of Allah," he told them, "blow your best, and make an outlet for the rising waters of the new lake."

The four winds of the world blew, and a turbulence swept the whole eastern half of the earth.  The surging waters rolled swiftly towards the shores of Tilok Bay to the southeastern direction.  But the towering ranges impeded their onrush.   The Four Winds blew, hurling the waves against the rocky slopes but in vain; no outlet could be cut through the mountain barrier.

Changing direction, this time eastward, the Four Winds blew harder driving the raging waters towards the shores of Sugud Bay (situated east of Dansalan, now Marawi City).  Once again, the attempt to create an outlet failed because the bay was too far from the sea.

For the third time, the Four Winds changed direction and blew their hardest.  The waves, plunging with ferocity, rolled towards Marawi.  Day and night, the Winds blew as the waters lashed against the shoreline of Marawi.  This time the attempt succeeded.  An outlet now called Agus River was made, and through the outlet, that water of Lake Lanao poured out to the sea, thereby saving Sebangan from a deluge.

It came to past that there was a high cliff at the outlet, and over the cliff the waters cascaded in majestic volume.  Thus, arose the beautiful falls which, aeons later, was named Maria Cristina, after a famous queen of Spain.

Maynila, Pagkagat ng Dilim

Ang pagsinop sa mga natatanging pelikula ng Dekada '70 at '80 ay isang paghabi sa kasaysayang pampelikula ng ating panahon. Ang proseso ng pagsusulat at pagbabalik-tanaw ay paghahain ng mga makabagong metodo para hubugin ang isang makapagbagong histriyograpiya ng Pelikulang Pilipino.
Bakit itinuturing na isa sa mga pinagpipitagang pelikula ni Direktor Ishmael Bernal ang Manila By Night (Regal Films, Inc.)? Ating balikan ang pelikulang umani ng papuri mula sa mga kritiko noong taong 1980. Kilala si Bernal sa paggawa ng mga pelikulang puno ng iba't-ibang pangunahing tauhan. Tahasang isinaad sa pelikula ang suliraning pang lipunan sa kalakhang Maynila. Mula sa isang simpleng tinedyer (William Martinez) na anak ng dating iba na nagbagong buhay (Charito Solis) hanggang sa isang tomboy na drug pusher (Cherie Gil), may bulag na masahista (Rio Locsin), nariyan din ang taxi driver (Orestes Ojeda), ang kabit niyang nagkukunwaring nars (Alma Moreno), mayroon ring probinsyanang waitress (Lorna Tolentino) at ang baklang couturier (Bernardo Bernardo) na bumubuhay sa kanyang pamilya. Iba't-ibang buhay ng mga taong pinagbuklod ng isang malaking siyudad. Tinalakay ng pelikula ang problema sa droga, prostitusyon, relihiyon at kahirapan na magpasahanggang ngayon ay mga suliraning hinahanapan pa rin natin ng solusyon. Maraming nagkumpara ng Manila By Night sa obra ni Direktor Lino Brocka ang Maynila Sa Mga Kuko Ng Liwanag. Kung saan nagkulang ang pelikula ni Brocka ito naman ang landas na tinahak ng obra ni Bernal. Hindi lamang nito ipinakita ang lumalalang situwasyon ng kahirapan sa Maynila sa halip ay hinarap nito ang ibang mga isyung hindi tinalakay sa pelikula ni Brocka. Sa aspetong ito mababanaag ang malaking pagkakaiba ng dalawang pelikula. Kung panonoorin sa ngayon ang Manila By Night masasabing may kalumaan na ang tema nito, di tulad ng unang ipinalabas ang pelikula sa mga sinehan.


Makaraan ang dalawampu't anim na taon mula ng ipalabas ang Manila By Night ay masasabing halos walang binago ang panahon kung susuriin natin ang mga suliraning pang lipunan ng Pilipinas. Nariyan pa rin ang problema sa mga ipinagbabawal na gamot, ang prostitusyon at kahirapan. Sino ba talaga ang dapat sisishin sa lahat ng mga ito? Ang pamahalaan ba? Tayong mga mamayan? Hanggang ngayon wala pang sagot sa mga tanong na ito. Nararapat nating pasalamatan ang mga direktor na tulad ni Ishmael Bernal na sa pamamagitan ng paggawa ng mga obrang tulad ng Manila By Night, isang pelikulang nagmulat sa ating kaisipan sa suliranin ng bansang Pilipinas.

Dulang Pampelikula At Direksyon: Ishmael Bernal
Sinematograpiya: Sergio Lobo
Musika: The Vanishing Tribe
Editing: Augusto Salvador
Disenyong Pamproduksyon: Peque Gallaga
Prodyuser: Regal Films, Inc.

Pepe Gallaga: another literary work

,,Longitude: The True Story of a Lone Genius Who Solved the Greatest Scientific Problem of His Time.  

Writers have long been fascinated with the centuries of effort required to devise reliable clocks, and the attendant imposition of notions like "standard" time and the time-regulated workday. The recent intellectual fashion has been to depict the development of accurate timepieces not as a convenience, but as part of the plot to divest people of their mystic connection to the pretechnological rhythms of nature by substituting a regimented clock-consciousness that served the interests of the lords of commerce. Probably the best expression of this view is Ronald Wright's beguiling 1991 book Time Among the Maya, which implausibly, if captivatingly, depicts ancient Mayan culture as more human than Ours because the Mayans believed time was not linear (tick...tick...tick) but in some vague fashion "circular" (tick ... retick ... tick). In postmodern theory, the progression from timekeeping based on sundials to giant pendulums to water engines with thousands of pieces to cheap digital devices with no moving parts is one long horror story. [Not that any intellectual would want to be late to a symposium to enounce this view.]
Yet as science writer Dava Sobel points out in her engaging and delightful new book Longitude, the big breakthroughs in clock construction came in pursuit of seafaring, not social regulation. In the 15th century, when nations began to sail the world's oceans seriously, the greatest obstacle to navigation was the inability to determine longitude (position east-west) at sea. Latitude (position north-south) could be read by observing the apparent motion of the sun. But this technique did not apply to longitude, and as a result the fleets of Europe spent inordinate time and incurred constant loss of life essentially wandering the high seas, trying to figure out where they were.
Minds as famed as Galileo, Newton, and Halley applied themselves to the problem and believed its solution lay in observation of the moon or the satellites of Jupiter. Sobel's tale concerns John Harrison, an obscure English watchmaker from a merchant-class background who believed clocks held the answer. Harrison had to battle the budding English science establishment, which wanted the solution to be based on the glamorous, aristocratic pursuit of astronomy, not the tinkerings of a mere craftsman. Sobel's story is rich with fascinating details both of scientific investigation and the bureaucratic politics of 18th-century England. Longitude is well-timed too, as the new Umberto Eco novel The Island of the Day Before features a protagonist marooned on an 18th-century vessel stocked with bizarre longitude instruments.

New Yorker in Tondo

New Yorker in Tondo is a classic satirical play in one-act, written by Marcelino Agana Jr. in 1958. First staged by the Far Eastern University (FEU) Drama Guild at the FEU, Manila. This is one of the more popular Filipino comedies that have been produced many times through the years.

This play in Tagalog is about Kikay who is a balikbayan or a newly arrived from New York. The girl acquires the style, manner, and culture of New York and thus forgets her roots and one true love in Tondo. It also tells how she gets back to being the Kikay of Tondo that her friends and love ones knew.

http://en.wikipilipinas.org/index.php?title=New_Yorker_in_Tondo

Morning in Nagrebcan

Morning in Nagrebcan

It was sunrise at Nagrebcan. The fine, bluish mist, low over the tobacco fields, was lifting and thinning moment by moment. A ragged strip of mist, pulled away by the morning breeze, had caught on the clumps of bamboo along the banks of the stream that flowed to one side of the barrio. Before long the sun would top the Katayaghan hills, but as yet no people were around. In the grey shadow of the hills, the barrio was gradually awaking. Roosters crowed and strutted on the ground while hens hesitated on theri perches among the branches of the camanchile trees. Stray goats nibbled the weeds on the sides of the road, and the bull carabaos tugged restively against their stakes.

                In the early mornig the puppies lay curled up together between their mother’s paws under the ladder of the house. Four puupies were all white like the mother. They had pink noses and pink eyelids and pink mouths. The skin between their toes and on the inside of their large, limp ears was pink. They had short sleek hair, for the mother licked them often. The fifth puppy lay across the mother’s neck. On the puppy’s back was a big black spot like a saddle. The tips of its ears were black and so was a pitch of hair on its chest.

                The opening of the sawali door, its uneven bottom dragging noisily against the bamboo flooring, aroused the mother dog and she got up and stretched and shook herself, scattering dust and loose white hair. A rank doggy smell rose in the cool morning air. She took a quick leap forward, clearing the puppies which had begun to whine about her, wanting to suckle. She trotted away and disappeared beyond the house of a neighbor.

                The puppies sat back on their rumps, whining. After a little while they lay down and went back to sleep, the black-spotted puppy on top.

                Baldo stood at the treshold and rubbed his sleep-heavy eyes with his fists. He must have been about ten yeras old, small for his age, but compactly built, and he stood straight on his bony legs. He wore one of his father’s discarded cotton undershirts.

                The boy descended the ladder, leaning heavily on the single bamboo railing that served as a banister. He sat on the lowest step of the ladder, yawning and rubbing his eyes one after the other. Bending down, he reached between his legs for the blak-spotted puppy. He held it to him, stroking its soft, warm body. He blew on its nose. The puppy stuck out a small red tongue,lapping the air. It whined eagerly. Baldo laughed—a low gurgle.

                He rubbed his face against that of the dog. He said softly. “My puppy. My puppy.” He said it many times. The puppy licked his ears, his cheeks. When it licked his mouth. Baldo straightened up, raised the puppy on a level with his eyes. “You are a foolish puppy” he said, laughing. “Foolish, foolish, foolish,” he said, rolling the puppy on his lap so that it howled.

                The four other  puppies awoke and came scrambling about Baldo’s legs. He put down the black-spotted puppy and ran to the narrow foot bridge of women split-bamboo spanning the roadside ditch. When it rained, water from the roadway flowed under the makeshift bridge, but it had not rained for a long time and the ground was dry and sandy. Baldo sat on the bridge, digging his bare feet into the sand, feeling the cool particles escaping between his toes. He whistled, a toneless whistle with a curious trilling to it produced by placing the tongue against the lower teeth and then curving it up and down. The whistle excited the puppies, they ran to the boy as fast theri unsteady legs could carry them, barking choppy little barks.

                Nana Elang, the mother of Baldo, now appeared in the doorway with a handful of rice straw. She called Baldo and told him to get some live coals from their neighbor.

                “Get two or three burning coals and bring them home on the rice straw”, she said. “Do not wave the straw in the wind. If you do, it will catch fire before you get home.” She watched him run toward KA Ikao’s house where already smoke was rising through the nipa roofing into the misty air. One or two empty carromatas dawn by sleepy litte ponies rattled along the pebbly street, bound for the railroad station.

                Nana Elang must have been thirty, but she looked at least fifty. She was a thin, wispy woman, with bony hands and arms. She had scanty,straight, graying hair which she gathered behind her head in a small,tight knot. It made her look thinner than ever. Her cheekbones seemed on the point of bursting through the dry, yellowish brown skin. Above a gray-checkered skirt, she wore a single wide-sleeved cotton blouse that ended below her flat breats. Sometimes when she stooped or reached up for anything,a glimpse of the flesh at her waist showed in a dark, purplish band where the skirt had been tired so often.

                She turned from the doorway into the small, untidy kitchen. She washed the rice and put it in a pot which she placed on the cold stove. She made ready the other pot for the mess of vegetables and dried fish. When Baldo came back with the rice straw and burning coals, she told him to start a fire in the stove, while she cut the ampalaya tendrils and sliced the eggplants. Ehen the fire finally flamed inside the clay stove, Baldo’s eyes were smarting from the smoke of the rice straw.

                ‘There is the fire, mother.” He said. “Is father awake already?”

                Nana Elang shook her head. Baldo went out slowly on tiptoe.

                There were already many people going out. Several  fishermen wearing coffee-colored shirts and trousers and hats made from the shell of  white pumpkins passed by. The smoke of their home made cigars floated behind them like shreds of the morning mist. Women carrying big empty baskets were going to the tobacco fields. They walked fast, talking among themselves. Each woman had gathered the loose folds of her skirt in front, and twisting the end two or three times, passed it between her legs, pulling it up at the back, and slipping it inside her waist. The women seemed to be wearing trousers that reached only to their knees and flared at the thighs.

                Day was quickly growing older. The east flamed redly and Baldo called to his mother, “Look, mother, God also cooks his breakfast.”

                He want to play with the puppies. He sat on the bridges and took them on his lap one by one. He searched for fleas which he crushed between his thumbnails. You, puppy.” He murmured soflty. When he held the balck-spotted puppy he said, “My puppy. My puppy.”

                Ambo, his seven year old brother, awoke crying. Nana Elang could be heard patiently calling him to the kitchen. Later he came down with a ripe banana in his hand. Ambo was almost as tall as his older brother and he had stout husky legs. Baldo often called him the son of of an Igorot. The home-made cotton shirt he wore was variously stained. The pocket was torn, and it flopped down. He ate the banana without peeling it.

Ang Kagila-gilalas na pakikipagsapalaran ni Juan dela Cruz

Ang Kagila-gilalas na pakikipagsapalaran ni Juan dela Cruz

ni Jose F. Lacaba Isang gabing madilim puno ng pangambang sumakay sa bus si Juan de la Cruz pusturang pustura kahit walang laman ang bulsa BAWAL MANIGARILYO BOSS sabi ng konduktora at minura si Juan de la Cruz. Pusturang-pustura kahit walang laman ang bulsa nilakad ni Juan de la Cruz ang buong Avenida BAWAL PUMARADA sabi ng kalsada BAWAL UMIHI DITO sabi ng bakod kaya napagod si Juan de la Cruz. Nang abutan ng gutom si Juan de la Cruz tumapat sa Ma Mon Luk inamoy ang mami siopao lumpia pansit hanggang sa mabusog. Nagdaan sa Sine Dalisay Tinitigan ang retrato ni Chichay PASSES NOT HONORED TODAY tabi ng takilyera tawa nang tawa. Dumalaw sa Konggreso si Juan de la Cruz MAG-INGAT SA ASO sabi ng diputado Nagtuloy sa Malakanyang wala namang dalang kamanyang KEEP OFF THE GRASS sabi ng hardinero sabi ng sundalo kay Juan de la Cruz. Nang dapuan ng libog si Juan de la Cruz namasyal sa Culiculi at nahulog sa pusali parang espadang bali-bali YOUR CREDIT IS GOOD BUT WE NEED CASH sabi ng bugaw sabay higop ng sabaw. Pusturang-pustura kahit walang laman ang bulsa naglibot sa Dewey si Juan de la Cruz PAN-AM BAYSIDE SAVOY THEY SATISFY sabi ng neon. Humikab ang dagat na parang leon masarap sanang tumalon pero BAWAL MAGTAPON NG BASURA sabi ng alon. Nagbalik sa Quiapo  si Juan de la Cruz at medyo kinakabahan pumasok sa simbahan IN GOD WE TRUST sabi ng obispo  ALL OTHERS PAY CASH. Nang wala nang malunok si Juan de la Cruz dala-dala'y gulok gula-gulanit na ang damit wala pa rin laman ang bulsa umakyat Sa Arayat ang namayat na si Juan de la Cruz WANTED DEAD OR ALIVE sabi ng PC at sinisi ang walanghiyang kabataan kung bakit sinulsulan ang isang tahimik na mamamayan na tulad ni Juan de la Cruz

Si Anabella ni Magdalena Jalandoni

Unang inilathala ang maikling kuwentong “Si Anabella” ni
Magdalena Jalandoni sa libro ni Corazon Villareal,
Translating the Sugilanon  (1994, 135-141). Kalakip ang
orihinal nito sa isang lupon ng mga makiniladyong maikling kuwento
ni Jalandoni, na pinamagatang Hinugpong nga mga Sugilanon 1936-
1938.  Nailathala din ang saling Filipino ni Villareal sa nirebisang
edisyon ng antolohiyang Philippine Literature: A History and
Anthology (1997, 151-154) ni Bienvenido Lumbera.
Sa unang pagsipat ng kuwentong “Si Anabella,” ating iisiping
taglay nito ang pormula ng mga romantikong kuwentong laganap
noong panahong ito’y nasulat, sa pagitan ng mga taong 1936-1938.
Magsisimula ang melodramatikong banghay sa pag-iibigan ng
dalawang magkaiba ng estado sa buhay, hahadlangan ito ng palalong
ina ng mayaman, susubukin ang katapatan ng magkasintahan, aangat
ang estado ng mahirap sa di inaasahang paraan upang sa wakas ay
magsasama uli sila, at magtatagumpay ang kanilang wagas na pag-
ibig.
Sa pagbubuod ni Villareal sa banghay ng kuwento, may
naidagdag siyang ilang detalyeng hindi binabanggit sa kuwento.
Halimbawa, na sumayaw ang magkasintahan sa tahanan ng binata,
at kinainggitan sila ng lahat; na nagsanib ang liwanag ng buwan at
ningning ng bituin sa loob ng isang gabi (1994, 13; aking salin mula
sa Ingles):
4748
“Si Anabella”
Isang pagunitang paglalakbay sa panahon ng dekada
treinta ang kuwentong “Si Anabella.” Isang gabing
maliwanag ang buwan at mga bituin, hinarana ng
binata ang dilag ng kaniyang biyolin. Sa himig ng
isang buong orkestra, sumayaw sila sa malawak na
sala ng malapalasyong tahanan ng binata. Nguni’t
ang binata’y mayaman, at inilayo siya ng kaniyang
ina sa kaniyang pinupusuan. Subalit buong tiyagang
naghintay si Anabella sa pagbabalik nito, at sa wakas
sila ay muling nagsama. (“Anabella” is a nostalgic
trip to the ‘30s. The beau serenades his love with a
violin on a moonlit and starry night, they dance in
the spacious sala of his palatial home to the strains
of a full orchestra, they are the envy of everyone
on the dancefloor. But he is rich and his mother
takes him away from his lover. Anabella, however,
waits patiently for his return and eventually they
are reunited.)
Kung magpatianod ang isang mambabasa sa romantikong
tradisyon, maaari ngang aakalin niyang may taglay itong mga
romantikong sangkap na sa katunayan ay hindi naman makikita sa
kuwento mismo. Hindi naman lubhang mali ang ganitong paraan
ng pagbasa kung ipinapalagay na ang kuwentong “Si Anabella” ay
akmang halimbawa ng isang makaluma’t romantikong kuwento.
Dagdag pa ni Villareal bilang komentaryo sa kuwento (1994, 13):
Maaaring sabihing pinapatibay ng “Si Anabella” ang
puna ng mga manunuri hinggil sa kahinaan ng
panitikang bernakular sa Pilipinas: na ito’y dulot
ng “malagkit na romantisismo,” “walang kaingatan
sa teknik,” pagkabuhaghag ng estruktura,
“didaktisismo,” at “sentimentalismo.”  (In a way,
“Anabella” confirms what critics have listed as the
weaknesses of vernacular literature in the
Philippines: “a cloying romanticism,”)