Bikolano

Literature
Origin
The term "Bicol" could have been derived from "Bico," the
name of a river which drains in San Miguel Bay. Possible
origins also include the bikul or bikal bamboo tree which
line rivulets, and the ancient native word bikod meaning
"twisted" or "bent". The region, administratively known as
Region V, is located on the southeastern end of Luzon; it is
surrounded by the Visayan Sea in the south, the Pacific
Ocean I the east, Lamon Bay in the north, and Sibugan
Sea and Quezon province in the west.
HISTORY
The Bicol region was known as Ibalon, variously interpreted
to derive form ibalio, "to bring to the other side"; ibalon,
"people from the other side" or "people who are hospitable
and give visitors gifts to bring home"; or as a corruption of
Gibal-ong, a sitio of Magallanes, Sorsogon where the
Spaniards first landed in 1567. The Bicol River was first
mentioned in Spanish Documents in 1572. The region was
also called "Los Camarines" after the huts found by the
Spaniards in Camalig, Albay. No prehistoric animal fossils
have been discovered in Bicol and the peopling of the
region remains obscure. The Aeta from Camarines Sur to
Sorsogon strongly suggest that aborigines lived there long
ago, but earliest evidence is of middle to late Neolithic life.
A barangay (village) system was in existence by
1569. Records show no sign of Islamic rule or any
authority surpassing the datu (chieftain). Pre-
colonial leadership was based on strength,
courage, and intelligence. The native seemed
apolitical. Thus the datu's influence mattered most
during crises like wars. Otherwise, early Bicol
society remained family centered, and the leader
was the head of the family.
The Bicol were described by some Spanish
chroniclers as fierce warriors. Thus their history
comprises many battles against foreign incursions.
Sorsogon participated in Samar's Sumuroy Revolt
in 1649. Over 400 suspected rebel sympathizers
were massacred in Pilar, and some local friars
exiled. In Camarines, minor rebellions occurred
contemporaneously with the Sumuroy rebellion
and during the British occupation of Manila
between 1762 and 1764.
LITERARY ARTS
The patotodon or riddles reveal a concern with the familiar
and material. Here the abstract is made concrete. The first
part is a positive metaphorical description. The second part
introduces an element meant to confuse. Old riddles are
still learned but riddling has ceased to be a hobby in Bicol
today. The linguistically sophisticated proverbs called
kasabihan, arawiga, or sasabihan emphasize values like
independence, honor, and humility. The human condition is
the central concern of these proverbs. They may be
abstract or may use images form nature, for such as plants,
animals, and the human body.
In pre-colonial time, the natives wrote many ballads
with catchy rhythms about battles, a hero's exploits,
massacres, volcanic eruptions, typhoons, and other
natural catastrophes. Pre-colonial lyric poetry is
divided into awit and rawitdawit, also called orog-orog
or susuman. By comparison, the awit is more
sentimental and difficult to improvise. Social life is
enlivened by toasts call tigsik, kangsin, or abatayo.
These are four-line verses occasioned by happy
gatherings whether around a sari-sari or variety store
or during feasts. Toasts can be made on any subject,
form religion and tradition to love and sex, and the
tigsikan ends when the participants become too
inebriated for poetry.
Modern Bicol poetry can classify as personal or social, the
latter based on the rawitdawit style. A simple if not naïve
world view is conveyed in most Bicol anecdotes. Animal
stories abound, involving either tricksters or ungrateful
animals The monkey seems to be a favorite. Outstanding in
folklore is the tale of Juan Osong, counterpart of the
Tagalog Juan Tamad. Bicol's creation myths trace the
beginning of the universe and man and woman. There is a
characteristic dichotomy between the divine and the
human, and a frequent use of the bird as a key figure.
Today, there are very few fictionists in Bicol. Among the
more notable are Carlos Ojeda Aureus whose stories, such
as the "Cathedra", are landmarks in Bicol fiction, and
Remigio Laguno, known for his "The Carolers."
BIKOL IS THE LANGUAGE of almost 5 million
people in the provinces of Albay, Camarines Norte,
Camarines Sur, Catanduanes, Masbate and
Sorsogon that constitute the Bicol Region. The
Bicol people have a writing tradition with roots in
its ancient folkways. Still extant are charm verses
exploiting the possibilities of words in folk poems
and narratives with mythical content, and bound
with early historical fragments which form part of
the people's lives.
Colonization stifled native writing, however only
after about two centuries later did the people begin
to write poems and plays adapted from Biblical
stories this time in the Spanish writing system.
These dramatic tropes were street presentations
during May festivals, Christmas, Easter and Lent.
In 1890, the first Bicol newspaper An Parabareta
(the Newsman) was published by Mariano
Perfecto, who also established the first printing
press, Imprenta de Nuestra Señora de
Peñafrancia.
In the midst of numerous devotionals and religious
poems, there appeared two protest plays "An
Pagguiao kan mga pastores can pagcamondag ni
Jesus duman sa portal sa belen" (The awakening of
the shepherds of Jesusbirth) by Mariano Perfecto and
"Comedia na dapit sa Dios o magna cahayagan can
pagcamondag ni Jesus" (A play about God or matters
concerning the birth of Jesus). The first play says that
the people accepted the faith but not the Spaniards;
the second tries to localize the character Mary,
humanize Herodes and make the coronation of Mary
an occasion of revelry through two comic characters.
Corridos or metrical romances became the main reading
fare for many years. Translation from Spanish to Bikol were
eagerly awaited that writers switched to translating for the
money it brought them. Intime, Bikol Corridos were written.
The most popular was Mag-amang Pobre (The Poor Father
and Son).The comedia or moro-moro stayed for a long
time. Almost every town boasted of acomedia writer and at
heater group. The lavish and pompus comedia that Juan
Alvarez Guerra saw in the 1880s in Albay has been so well
described. Count on the Bikol to write protest comedias,
Comedia ni Hadeng Grimaldo sa Reinong Irlanda by Sabas
Armenta and Drama en Comedia de la Vida Conde Urbano
by Juan Miraflor.The first is a deviation from the Moro as
villain theme; the second advocated democracy and favor
selecting town leaders.
The Commonwealth Period were years of poetic
and dramatic productivity. The zarzuela did not
escape the Bikol's questioning bent. Asisclo
Jimenez's Pagkamoot sa Banuang Tinoboan (Love
for the Native Land) demonstrated that national
change can be affected through armed revolt.
Jimenez wrote 25 other zarzuelas in varying
themes, mostly social criticism. Crowds would
attend the presentations.
By the mid-thirties, shorter plays became the
fashion. The new themes were poor vs. rich,
laziness vs. hard work and Rizal and nationalism.
Outstanding was Anti Cristo by Justino Nuyda who
wrote of the inevitable conflict between individual
morality and material comfort. This play is still
presented today in schools in the region.
By the mid-thirties, shorter plays became the
fashion. The new themes were poor vs. rich,
laziness vs. hard work and Rizal and nationalism.
Outstanding was Anti Cristo by Justino Nuyda who
wrote of the inevitable conflict between individual
morality and material comfort. This play is still
presented today in schools in the region.
Rawitdawit
The rawitdawit or narrative poem was a vehicle of social
and political criticism. Personal poems were most
plentiful. The period also produced about twenty
translations of Jose Rizal’s Mi Ultimo Adios to Bikol. Four
poets and their works stand out: Manuel Fuentebella’s An
Pana (The Arrow), Clemente Alejandria’s
Pagaroanggoyong (Perseverance), Eustaquio
Dino’s Balosbalos Sana (Retribution) and Mariano
Goyena’s Hare…Dali (No…Don’t). Great sensitivity and
exquisite images are marks of these poems, reaching up to
lyricism.
The Post-War Period was unproductive. It was the Cathedral
Players of the Ateneo de Naga that sparked the cultural scene.
The students led by Rev. James Reuter, SJ translated English
plays into Bicol and delighted the Naga folks with Sunday
presentations at the plaza kiosk. In the rural towns they played in
church patios and plazas. If post-war writing was not as
significant, the Bicol milieu was not encouraging either. The
stories and novels written in the fifties were insipid and mere
narrations; the novels fantastic and improbable. Writing in the
Rainbow journal were largely cerebral and critical of politics,
church and society. It was the people's interest in the folk story,
Ibalon, that inspired two musicals the Handyong written and
presented by Orfelina Tuy and Fe Ico, and Ibalon Opereta
written by Jose Calleja Reyes.
Contemporary writing has just began to burst with creative energy. The
writers now possess the courage to deal with big themes. It began with
Francisco Penones, Jr. who sounded a clarion call in his poem An
Opon sa Ibalon: Kan Mahale an Maskara (The Board in Ibalon: When
Unmasked). Society, he declared, is the boar that brought hunger and
poverty to the land. For this poem, Penones received a CCP award.
Merlinda C. Bobis in a masterly poetic drama titled Daragang Magayon
(Beautiful Maiden) overturns the passive maiden in the legend and
makes her decisive to do her part in changing society. In her poems,
Bobis subtly presents an idealism associated with remembering one's
childhood, each of them a strong and evocative portrait only thoughtful,
sensitive poet can create. For this, she merited a Palanca award.
Carlos O. Aureus weaves together theology and philosophy to present
Bicol values and a panorama of Bicol scenes. In ten well-written
stories, a novel and a play, he wins the coveted Palanca, CCP, Free
Press and Graphic literary awards.
The young literary fictionists, Marco Lopez, Alvin Yaban, Ulysses P.
Aureus and Lorenzo D. Paran III are searches for self, identity and
nation. The seasoned writers include Luis Cabalquinto, Gode Calleja
and Rudy Alano. The young writers are Home Life magazine winners
Angelica Gonzales, Honesto Pesimo, Jazmin Llana, Victor Velasco,
NinoManaog, Xavier Olin and Cynthia Buiza. Emelina G. Regis has a
Palanca Award for her environmental play Dalawang Mukha ng
Kagubatan (Two Faces of the Forest). Barbara Barquez Ricafrente
writes poems and paints with rage. She is the first novel awardee of the
U.P. Creative Writing Center. The Bikolano can write memorable and
significant pieces. The native literary tradition has been resurrected and
kept. How to make the people aware and how to make them read as
well and how to multiply these writings so they can be disseminated
have to be resolved.
Tigsik
Tigsik is a form of literature in the Bicol region of the Philippines. This
kind of literacy is somehow similar to Haiku of Japan which is also has
three phases but it does not follow the 5,7,5 pattern thus making it
different to the number of syllables used in it which rhythms
accordingly. Before, Tigsik is only used for mere enjoyment especially
for momentous and festive occasions of the natives, some of it are
hilarious pieces which contains perverted content but when you
understand it further there is another meaning to it that imposes
knowledge and values. Nowadays, if you ask somebody from Bicol if
they know what Tigsik is, some of them probably don't know what it is
because through the ages the descendants of the bicolano’s has been
poor in passing out the legacy of their own literacy and now is
completely ruptured by time. I Am an advocate of this kind of literacy so
that time may not abandon the wonder of bicolano literature.
ENGLISH VERSION

I salute the light

Preparing for the dark
A ray amidst doubt
In my dreams
May these beams
I saved prevail and shine
In my hard labor
Against the painful dark
Ibalon
Long ago, the land of Ibalon, known as Bicol, was a land of lush and
virginal beauty, but no one lived there.

One day, a mighty warrior called Baltog came upon the land. The richness
and beauty of the region made him decide to take his family and his
workers to this wonder place. Here they lived in peace and prosperity.

But one day, the tranquility of their lives was threatened by a huge man-
eating wild boar. The ferocious beast destroyed the linsa or gabi plants and
other crops as well. It also killed people. Soon, vast areas in Ibalon were
reduced to waste, and countless people were either killed or maimed.
Baltog was dumb-founded as he surveyed the depredation wrought on his
kingdom.
Leaving his home under the cover of the night, he went to the muddy fields to
wait for his enemy.

Baltog waited for long, long time. Finally, when the moon was bright, the man-
eating boar came snorting and tearing crops as it went along. Baltog hid under
the bushes. When the boar came within reach, he sprang at it. Man and beast
tumbled to the ground in mortal combat. Fortunately, Baltog was able to pin
down the beast and summoning all his strength, he finally subdued the boar,
not with a spear, but breaking its super-sized jaws with his own strong arms.
Baltog’s victory put an end to a terror that had ravished his kingdom for a time.

Ibalon, however, saw few years of peace. One day, huge carabaos followed by
winged sharks and giant crocodiles rushed to Ibalon. Every mortal was in fright:
death and destruction took a heavy toll. The mighty Baltog could no longer
defend his kingdom, for years had sapped his strength. Defenseless, Ibalon
had become an easy prey.
Luck, however, was still with Ibalon. On that tragic day, Handiomg, a
mighty warrior of the neighboring kingdom, happened to pass by Ibalon.
Handiong came to the rescue.

Handiong and his brave seasoned men threw themselves at the

stampeding and winging wild enemies. For untold hours, Ibalon saw mortal
combat. Blood flowed freely over the land and the streams. One by one,
they slew the beasts.

Only one monster escaped Handiong’s mortal blows. This was Oriol., the
serpent who could transform itself into a beautiful woman. With her
seductive words, she enticed him. But Handiong pursued her through the
forest without rest. To save itself, the she-snake struck an alliance with
Handiong. She promised to drivethe evil spirits out of the mountains if
Handiong would leave her alone. And at last, peace came to Ibalon again.
Handiong encouraged the people to plant, invent farming equipments,
build banca and houses. Under his wise administration, Ibalon became rich
and peaceful again.

Outside Handiong’s domain, there appeared another threat to his kingdom.

This time it was Rabut, a far more terrible monster, for under its spell,
mortals could turn to stone.

Handiong called his friend and companion, the mighty Bantong, to deal
with the enemy. Together with a handful of men, Bantong raided the
monster’s lair. He found the enemy taking its nap. With a cat-like agility,
Bantong delivered a mortal blow at the monster’s neck. The wounded
monster cried in agony, and in his struggle for breath, the earth cracked
and the water in the sea rolled landward.
Ibalon underwent great physical change. New island beagn to dot the
water near the peninsula. Finally, a tall and perfect cone reared its head to
lord over the leveled ruins. This perfect cone is now known as Mayon
Volcano.

Thus ends Ibalon.

ANG PUSO NG MGA DALAGA
Noong unang panahong wala pa ang mundo at isa lamang ang planeta –
ang buwan. Sa planetang ito dalawang lahi ng tao ang nakatira, ang taong
puti at ang taong itim. Ang mga puti ang Panginoon at iyong mga itim ang
utusan. Ang mga puti ay magaganda: maputi ang kulay ng balat at ang
buhok ay kulay ginto. Nakatira sila sa lunsod. Ang mga utusan ay sa
kuweba ng kagubatan nakatira. Sila’y maliliit at maiitim na tao. Sila ang
tagapag-alaga ng maganda at malaking hardin. May iba-ibang
mababangong bulaklak at masasarap na bungangkahoy sa halamanan.

Ang mga taga-buwan ay may kaugalian na bigyan ng salu-salo ang mga

dalaga. Taon-taon, pagdating ng mga dalaga sa edad na labingwalong
taon, tinatawag at iniipon sila roon sa hardin. Ito’y kung kabilugan ng
buwan sa Mayo. Sila ay tumutugtog, kumakanta, sumasayaw hanggang sa
umumaga. Ang buong bayan ay masaya.
Isang araw na hindi inaasahan, lumindol nang malakas sa buwan. Nabiyak ang
planeta at ang hardin ay nawala. Ang mga utusan ay nakasama sa kalahating
nabiyak. Sa tagal ng panahon, nalaman ng mga matatalinong tao sa buwan na
ang iyong kabiyak ng planeta ay lulutang-lutang sa ibang lugar. Tinawag nila ito
ng “lupa” – na ang ibig sabihin, “Kabiyak ng buwan.” Hindi nagtagal, naisip ng
mga taga-buwan na dalawin ang lupa. Nakita nila na iyong magandang hardin
ay naroon sa lupa at mabuti ang kalagayan. Madali itong puntahan kung iibigin.
Kaya sila’y nagbalak na dumalaw sa lupa sa pagbibilog ng buwan.

Pagdating ng Mayo nagsipunta ang mga dalaga sa lupa. Itinaon nila sa pista
ng Mayo. Pagkatapos na magawa ang dating kaugalian bumalik sila sa buwan
na walang anumang masamang nangyari. Mula noon sila ay dumadalaw sa
lupa taun-taon pagbibilog ng buwan sa gabi. Hindi nila alam na may mga
buhay na tao sa lupa, na kalahati ng kanilang buwan.
Nakikita ng mga tao sa gubat ang pagdalaw ng mga taga-buwan.
Malaking pagtataka para sa kanila iyong mga kasayahan ng taga-
buwan. Sabi ng isang matandang taga-gubat: “Taun-taon pagbilog ng
buwan kung Mayo nagsisipunta rito sa lupa ang mga engkanto.”
Naisipan ng mga binatang taga-lupa na abangan ang pagbabalik na
muli ng mga engkanto.

Dumating ang Mayo. Handa ang mga taga-lupa sa pagbibilog ng

buwan, Hapon pa lamang, nagsipunta n sila sa gubat at nakita nila sa
malawak na kapatagan ang pagbasa ng mga taga-buwan.
Ang mga taga-buwan ay handa rin sa pagpunta sa lupa. Nang sumikat
ang buwan, ito’y parang gintong bola. Nang malapit nang bumaba sa
lupa ang mga taga-buwan, umugong ang hangin. “Parang sila na iyan,”
sabi ng isang nagbabantay. Mayamaya, narinig ang tugtog ng musika
at mga tining ng kumakanta. “Ayan na,” sabi nila. Pagdating nila sa
langit nakita nilang lumilipad sa harap ng hardin ang mga dalaga na
kasimputi ng gatas ang mga damit at nakalugay ang buhok na parang
gintong sinulid.

Tuloy ang tugtog ng musika habang dahan-dahang naglilibot pababa

ang mga dalaga. Isa-isa silang bumaba sa lupa at pinaligiran ang isang
puno na nasa gitna ng hardin. Nang nasa lupa na ang lahat ng dalaga,
sila ay sumayaw at kumanta sa paligid ng punong kahoy. Ang
musikang galing sa langit ay hindi humihinto.
Tumigil sila sa pagsasayaw at isa-isang lumapit sa punongkahoy.
Mayroon silang kinuha sa dibdib at ito’y isinabit sa mga sanga ng
kahoy. Pagkatapos nito, itinuloy nila ang sayaw. Mahuhusay silang
kumilos na parang mga puting alapaap na lumilipad sa ibabaw ng
sodang alpombra. Mag-umaga na, huminto sila at pumunta sa sapa na
ang tubig ay parang pilak at doon sila naligo. Samantala ang mga taga-
gubat naman ay tumakbo palapit sa kahoy at kinuha ang isinabit doon
ng mga dalaga at nagtago silang muli.

Pag-ahon ng mga dalaga sa sapa, sila ay masasaya. Ngunit nang

kukunin na nila iyon mga isinabit nila sa puno hindi na nila ito makita.
Hinanap nila sa paligid pero wala rin.
“Ninakaw! Ninakaw!” ang kanilang sigaw. “Mamamatay tayo dahil wala ang
mga puso natin.” Ang kanilang iyak at ang mga panambitan ay narinig ng mga
nagnakaw. “Isauli natin, “ sinabi noon mga naawa. “Kawawa naman, sabi ng
isa. “Kailangan pabayaran natin,” pahayag ng iba. Lumapit ang isang binata sa
mga baba at nagtanong. “Ano ang nangyari sa inyo?” “Ninakaw ang aming
puso na iniwan naming sa punong itong,” ang sagot ng isang babae. “Ano?
Puso ninyo, iniwan ninyo sa puno?” ang tanong ng lalaki. “Oo, dahil kung kami
ay naglalakbay sa malayong lugar, inilalabas namin ang puso upang hindi
namin makalimutan ang oras.” “Mga duwende ang kumuha ng puso ninyo,”
tugon ng lalaki. “Maawa kayo sa amin. Tulungan ninyo kami,” ang
pagmamakaawa ng mga babae. “Hintay kayo. . . hahanapin ko ang mga
duwende. . . . babalik ako kaagad,” sabi nga lalaki. Nag-usap-usap ang mga
taga-kuweba. Sabi nila: “Kung ang mga babae ay papayag na tumira sa lupa
ng isang taon, ibibigay natin ang mga kinuha natin.” May mga sumang-ayon:
“Mabuting kaisipan iyan,” ang sabi naman ng iba.
Bumalik ang lalaki sa kinaroroonan ng mga babae. “Naroon sa mga duwende
ang mga puso ninyo. Kaya lang, isasauli daw nila sa inyo kung kayo ay payag
na tumira dito sa amin sa loob ng isang taon. “Mabuti pa ang mamatay kaysa
tumirang buhay dito,” sabi ng isang babae. “Dapat sumang-ayon tayo sa
kanilang hinihingi,” tugon ng isa, :ito an ating kapalaran. Ang isang taon ay
katapusan.” Lumabas ang mga lalaki na dala ang mga kinuha nilang mga puso.
Isa-isang ibinalik nila ito sa mga babae, at bawat isang babae naman ay
natutwang kinuha ang kanilang puso at ipinasok sa kanilang dibdib.

Masaya ang mga taga-Lupa dahil ang bawat isa sa kanila ay may
makakasamang isang dalaga. Dinala nila ang mga babae sa kuweba ngunit
nagreklamo ang mga ito. “Mamamatay kami kapag tumira dito sa kuweba.
Kaya sa mga bahay sila nanirahan, Masaya ang buhay nila. Dumaan ang mga
araw. Mabilis ang takbo ng panahon; dumating at lumipas ang mga buwan.
“Hindi maglalaon at darating na ang buwan ng Mayo,” sabi ng mga babae sa
mga lalaki. “Pagdating ng Mayo, “sa pagbibilog ng buwan, dadalawin natin ang
punong sinabitan naming ng mga puso naming noong isang taon.”
Pumayag ang mga lalaki bilang alaala ng mapalad na taon nila. Noong gabing
iyon nang magbilog ang buwan, nagsama-sama sila sa pagdalaw sa puno.
Nang sila’y papalapit na sa punong kahoy nakita ng mga lalaki ang mga
gintong bungang nakasabit sa mga sanga. “Ano iyan?” ang tanong ng mga
lalaki. “Iyan ang mga bungang kahoy sa buwan,” sagot ng mg babae.

Tinalupan nilosong bunga at pinatikman sa mga lalaki. Matamis! Masarap!

“sabi ng mga lalaki. Habang sinisipsip ng mga lalaki ang tamis ng mangga,
isang malakas na ragasa ng hangin ang kanilang narining. Nang itaas ang
kanilang mga mata, wala na ang mga babae. Dinakot sila ng hangin at nawalan
parang usok. Ang buto ng mangga ang naiwan sa kanila – alaala ng mga
dalaga.
Prepared by:

ROCHELL R. PETIL
JHS/SHS Teacher
References:

https://www.termpaperwarehouse.com/essay-on/History-of-Bicol-
Literature/64279

http://literature-westfieldsos.blogspot.com/2010/09/ibalon.html

http://www.thephilippineliterature.com/ang-puso-ng-mga-dalaga/