Relevant bibliographies by topics / Philippine Folk literature

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Academic literature on the topic 'Philippine Folk literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 March 2023

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Journal articles on the topic "Philippine Folk literature"

1

Kelsey, W. Michael, and Damiana L. Eugenio. "Philippine Folk Literature: An Anthology." Asian Folklore Studies 44, no. 2 (1985): 313. http://dx.doi.org/10.2307/1178523.

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Retherford, Robert, and Damiana L. Eugenio. "Philippine Folk Literature: The Myths." Asian Folklore Studies 56, no. 1 (1997): 191. http://dx.doi.org/10.2307/1178808.

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3

Samantha Sugue, Alliah, and MERCEDITA REYES. "Rediscovering the Value of Philippine Mythology for Philippine Schools: Literature Review." International Journal of Language and Literary Studies 4, no. 3 (October 3, 2022): 329–41. http://dx.doi.org/10.36892/ijlls.v4i3.1057.

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The Philippines is one of the countries rich in culture, characterized by different literary art forms, such as indigenous rituals and folk narratives that are passed on to future generations. However, although there have been recurring studies about these literary pieces, some narratives and fields of literary studies are being neglected, such as Philippine Mythology. Yet, the preservation and recognition of Philippine myths may be resolved through the copious integration of these myths into the academe. In this article, the author introduced the state of literature, mainly folk narratives, in Philippine schools and the nature of myths, including the different mythological creatures present in them. There are many discussions concerning the appreciation of these texts from different articles and studies from prominent authors, yet reliving these myths remains not progressive. Schools are one of the most accessible yet trusted sources of facts and important learning, which also are home for young generations who are supposed to be heirs of these value-laden artifacts.
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Quintero, Genevieve Jorolan, and Connie Makgabo. "Animals as representations of female domestic roles in selected fables from the Philippines and South Africa." Scholarship of Teaching and Learning in the South 4, no. 1 (April 28, 2020): 37. http://dx.doi.org/10.36615/sotls.v4i1.121.

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South Africa and the Philippines are home to a number of indigenous groups whose cultures and traditions have not been tainted by centuries of colonization. This paper compares the pre-colonial literature of cultural communities in two countries, where one is part of a continent (South Africa) while the other is an archipelago (the Philippines). Despite the differences in their geographical features, the two countries share common experiences: 1) colonized by European powers; 2) have a significant number of indigenous communities; 3) a treasury of surviving folk literature. Published African and Philippine folktales reveal recurring images and elements. One of these is the use of animals as characters, performing domestic tasks in households, and representing gender roles. This paper compares how animal characters portray feminine characteristics and domestic roles in selected fables from South Africa and the Philippines, specifically on the commonalities in the roles of the female characters. The research highlights the relevance of recording and publishing of folk literature, and the subsequent integration and teaching thereof within basic and higher education curricula.Key words: Indigenous, Cultural communities, fables, folk literature, Philippine folk tales, South African folk talesHow to cite this article:Quintero, G.J. & Makgabo, C. 2020. Animals as Representations of Female Domestic Roles in selected fables from the Philippines and South Africa. Scholarship of Teaching and Learning in the South. v. 4, n. 1, p. 37-50. April 2020. Available at:https://sotl-south-journal.net/?journal=sotls&page=article&op=view&path%5B%5D=121This work is licensed under the Creative Commons Attribution 4.0 International License.To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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S. Javina , MAED, Freddie. "STUDENTS AWARENESS AND PERFORMANCE INPHILIPPINE FOLK DANCES." International Journal of Advanced Research 9, no. 01 (January 31, 2021): 730–42. http://dx.doi.org/10.21474/ijar01/12350.

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This research aimed to determine the students level of awareness and performance in folk dance that served as basis of developing program for promotion of folk dancing skills in Bitin National High School for the school year 2017 to 2018.The descriptive research was used in the study using the Grade 9 students of Bitin National High School as the respondents. A self-made questionnaire and rubrics for dance performance were used to describe the level of awareness and dance performance skills of the respondents. Mean and standard deviation and Pearson r correlation using an alpha level of .05 were used as the statistical tools.The study revealed the following findings. Majority were 15 years old (90), followed by 14 years old (65), 16 years old (53), 17 years old (23) and the least 18 years old (10) with total number of 241.The over-all mean of 3.30 shows that the students are Moderately Interested about Philippine folk dances. For the Level of awareness of the students to folk dance related variables. In terms of the following variables: objectives, has an over-all mean (OM) of 3.30, strategies (OM=3.71), skills in folk dancing (OM=3.77), availability of dance materials (OM=2.88), and training (OM=3.12) were all interpreted as Moderately Aware. While exposure to Philippine folk dances (OM=3.43) shows that the students are somewhat awareto Philippine folk dances. Only the competence of the dance instructor was rated highly aware.With regard to the performance of the Grade 9 students in folk dancing fundamental skills, for the three categories given: poise and grace, timing and rhythm, interpretation of literature, most of the respondents were rated as Moderately Aware.The Correlation of folk-dance awareness variables as to poise and grace shows No Significant Correlation to folk dancing fundamental skills. The second category for folk dancing fundamental skills, timing and rhythm shows Negligible Correlation to folk dance awareness variables. The third category which is the interpretation of literature also shows Negligible Correlation to folk dance awareness related variables.
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Felisilda, Violeta. "RURAL LIFE IMAGERY REPRESENTATIONS IN SELECTED FOLK SONGS." Journal Sampurasun : Interdisciplinary Studies for Cultural Heritage 2, no. 2 (February 28, 2017): 158. http://dx.doi.org/10.23969/sampurasun.v2i2.167.

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Pedagogical materials in teaching regional literature are needed in Philippine classrooms. However, the number of studies on regional literature that students and teachers can make use of is very limited. To cater to such academic demand, this study selected four folk songs of Southern Leyte, Philippines to determine the rural life imagery that they portray. The formalism approach in literary analysis was used in this study. The chosen folk songs were “AwitsaBukid” (Song of the Mountain), “Barutu” (Boat), “Alibangbang” (Butterfly), and “May BalayGamaysaBungtud” (There Was a Hut on the Hill). The textual translation of the lyrics of the folk songs followed the Phonology-Orthography Correspondence: Sound-Letter System on pedagogic grammar for Cebuano Visayan. Coding and triangulation were applied to the data. The findings revealed that the selected folk songs of Southern Leyte had the following rural life imagery representations: “AwitsaBukid” (Song of the Mountain) - farmers working to attain a good harvest, “Barutu” (Boat) - a coffin made out of a sawed-off boat and funeral activities, “Alibangbang” (Butterfly) - a man courting and exploiting a woman then leaving her for another woman, “May BalayGamaysaBungtud” (There Was a Hut on the Hill) - a socialite mother living in a shanty on a hill. The literary analysis showed that the selected folk songs of Southern Leyte have representations of rural life imagery.
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7

Tuban, Jenifer. "A Study of Bagobo Tagabawa Folk Speech Using Murdock’s and Eugenio’s Classification." Southeastern Philippines Journal of Research and Development 26, no. 2 (September 30, 2021): 109–31. http://dx.doi.org/10.53899/spjrd.v26i2.157.

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Around 60, 000 in number, the Bagobo people constitute one of the indigenous peoples in Davao, Philippines. This study analyzes the Bagobo Tagabawa folk speech, specifically their proverbs and riddles. Also, this study aims to help in preserving the Bagobo Tagabawa folk speech and fostering a better understanding and appreciation of their life, literature, and people. The researcher analyzed the 90 proverbs and the 97 riddles in form and style using the classification of the riddles of George P. Murdock and the category of proverbs used by Damiana Eugenio. The concept of cultural anthropology by Franz Boas was employed in the study to determine the cultural contents of each literary piece of the said indigenous group. Findings reveal that the Bagobo people have rich and varied folk literature, constituting an important part of Philippine national literature that could vanish amid modernization. This study has contributed to the preservation of the cultural materials of the Bagobo Tagabawa. Thus, it is hoped that it will make it easier for non-Bagobo Filipinos and the rest of the world to know and appreciate Bagobo folk speech. Furthermore, the researcher recommends that this study be disseminated among folklore enthusiasts to enrich the Bagobo Tagabawa folk speech analysis. This research can help the National Commission on Indigenous Peoples (NCIP) promote, protect, and recognize the culture of the indigenous peoples, particularly in the territory of Mindanao.
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8

Benitez, Christian Jil. "Vernacular Virtual: Toward a Philippine New Materialist Poetics." eTropic: electronic journal of studies in the Tropics 21, no. 2 (October 7, 2022): 95–119. http://dx.doi.org/10.25120/etropic.21.2.2022.3903.

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This essay turns to and through the Philippine vernacular in order to open up the possibility of a new materialist regard of literature, one that specifically stems from the Philippine tropics. It proposes that the opportunity for such a tropical materialism rests on the onomatopoeism observed in the vernacular. Onomatopoeia, as a material linguistic principle, is recognized here to be most instructive in reunderstanding Philippine folk poetry — texts which date back to the precolonial period — in terms beyond mere representation. As a counterpoint to these traditional literary texts, the essay also ruminates on the poetry of Jose Garcia Villa, a prominent Filipino modernist writer, whose works in English are intuited here as demonstrative of the similar onomatopoeism found in Philippine folk poems. Although these literary materials might initially appear to be disparate and disconnected, the reading undertaken here nevertheless seeks to coincide these texts, bringing them into relation to highlight their possible yet understated entanglements, so as to ultimately motivate an intra-activity constitutive of contingent spatiotemporalities that may allow the emergence of a groundwork for a Philippine new materialist poetics.
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Agum, Arjem Noryn Caringal. "Mobile textula: a possible new way of reawakening the marginalized Philippine poetry." Abstract Proceedings International Scholars Conference 7, no. 1 (March 4, 2020): 2150–63. http://dx.doi.org/10.35974/isc.v7i1.885.

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Introduction: Poetry has long been part of any cultural and literary heritage. Despite poetry’s role in Philippine literature, the 21st-century Filipino learners lack the knowledge about folk poetry. Poems sent through short messaging service (SMS) or mobile textula were then introduced to capture the interest of the Filipino millennial learners. However, studies say little about this emerging means of literary propagation. Anchored in the Social Construction of Technology (SCOT) Theory, this study aimed to contribute to the body of knowledge to reawaken the marginalized Philippine poetry. Method: Through external desk research, this qualitative study delved into the history, type, sample poems, and the possibility of using mobile textula to reinforce the 21st-century Filipino learners' understanding of the marginalized Philippine poetry. \ Result: After an integrative literature review of various sources (full paper in conference proceedings, journal articles, education-related sites, and online news), it was found that mobile textula was made known in 2002 through the "Textanaga Contest," the first text-a-poem contest in the Philippines which gathered 10,000 poems on its launching day. Sample poems were that of the tanaga, dalit, and diona which are considered marginalized poetry among the generation of modern Filipinos. Moreover, a private college in one of the provinces in Luzon saw the effectivity of textula in teaching language, literature, and socio-cultural awareness. Discussion: Therefore, the study suggests that teachers consider the use of textula in teaching literature. Further, a wide scope of an experimental study on the effectiveness of textula in the classroom is recommended.
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Benito, Neva. "Text and Context of the Blaan’s Folk Literature." JPAIR Multidisciplinary Research 40, no. 1 (March 10, 2020): 56–66. http://dx.doi.org/10.7719/jpair.v40i1.771.

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Blaans are one of the tribes that reside in the Mindanao archipelago in the Philippines. This study collected, transcribed, classified, and analyzed Blaan folk literature in the barangays of Sinapulan and Eday in the municipality of Columbio, Sultan Kudarat. This also sought to identify the context that brought about the folk literature’s citation and identified the beliefs and practices embedded in these literary texts. This Blaan oral literature was transcribed and translated in Cebuano or Filipino by the informants and analyzed using Alan Dundes’ theory of analyzing folklore- through its text, and context. The gathered Blaan folk literature was classified as occasional songs, work songs, and prose narratives depicting legends, and creation stories. It was also found out that the folk literature was recited during important occasions like weddings, tribal assemblies either as a form of entertainment or a form of reminder for the members in the importance of tribal peace and unity as well as their role in protecting nature and their environment. This study also revealed that Blaan folk literature embodies the tribe’s values and ideals like generosity, courage, bravery, and traditions like the giving of dowry to their intended bride. They also valued nature and believed in the Supreme Being, whom they call Dwata but whose traits are like the Christian god.
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Books on the topic "Philippine Folk literature"

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L, Eugenio Damiana, ed. Philippine folk literature. Diliman, Quezon City: University of the Philippines Press, 2001.

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L, Eugenio Damiana, ed. Philippine folk literature. Diliman, Quezon City: University of the Philippines Press, 1993.

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L, Eugenio Damiana, ed. Philippine folk literature. Diliman, Quezon City: University of the Philippines Press, 2002.

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L, Eugenio Damiana, ed. Philippine folk literature. Quezon City, Philippines: U.P. Folklorists, U.P. Diliman, 1992.

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L, Eugenio Damiana, ed. Philippine folk literature. Diliman, Quezon City: University of the Philippines Press, 2001.

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L, Eugenio Damiana, and National Research Council of the Philippines., eds. Philippine folk literature. Quezon City: U.P. Folklorists, Inc., 1987.

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L, Eugenio Damiana, ed. Philippine folk literature. Diliman, Quezon City: University of the Philippines Press, 1994.

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Eugenio, Damiana L. Philippine folk literature: The folk songs. Malate, Manila, Philippines: De La Salle University Press, 1996.

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9

L, Eugenio Damiana, ed. Philippine folk literature: The folktales. Quezon City: U.P. Folklorists, Inc., U.P. Diliman, in cooperation with the Philippine National Sicence Society, Quezon City, Philippines, 1989.

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10

L, Eugenio Damiana, and University of the Philippines System. Office of Research Coordination., eds. Philippine folk literature: The legends. [Quezon City]: Office of Research Coordination, University of the Philippines, 1996.

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Conference papers on the topic "Philippine Folk literature"

1

Phạm, Ngọc Uyên, and Thị Tú Anh Nguyễn. "Cultural interaction between Việt Nam and Southeast Asian nations in the 15th-16th centuries: An overview of pottery items from ancient shipwrecks on display at the Museum of History in Hồ Chí Minh City | Giao lưu văn hóa giữa Việt Nam và các quốc gia Đông Nam Á: Tổng quan về loại hình gốm tàu đắm niên đại thế kỷ 15-16 đang được lưu giữ tại Bảo tàng Lịch sử Thành phố Hồ Chí Minh." In The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-04.

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This article systematizes the typical covered box ceramics after the excavation of the shipwrecks in Cham Islands, Hội An currently on display at the Museum of History in Hồ Chí Minh City. Comparisons lead to the assumption that such products can only satisfy the needs of the consumer market based on the iconographic interpretation accounting on traditional literature in Việt Nam and some Southeast Asian nations, such as Java, Malay, the Philippines. This article also assumes that it is a product ordered by foreign traders, or the creation of Vietnamese ceramic artists, because animals/other images that are shaped and decorated on pottery have so far not been fully accounted and researched in Vietnamese folk beliefs. Tiểu luận này hệ thống lại loại hình hộp gốm có nắp và hoa văn tiêu biểu của các loại di vật này trong sưu tập tàu đắm Hội An, hiện đang trưng bày tại Bảo tàng Lịch sử Thành phố Hồ Chí Minh. Các so sánh và diễn giải tiếu tượng học đưa đến nhận định rằng các sản phẩm gốm đó có thể chỉ đáp ứng nhu cầu của thị trường tiêu thụ dựa trên những tài liệu thành văn và truyện cổ giữa Việt Nam và truyền thống một số các quốc gia Đông Nam Á, như Java, Malay, Philippines. Bài viết này cũng giả thiết rằng đó là sản phẩm được các thương nhân nước ngoài đặt hàng, hoặc, là sự sáng tạo của nghệ nhân gốm Việt Nam, bởi các con vật/các đề tài khác được tạo hình và trang trí trên các di vật này cho đến nay vẫn chưa được ghi nhận đầy đủ và nghiên cứu sâu trong tín ngưỡng dân gian Việt Nam.
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