Have you ever thought about what your life would be like without your language? What about the fact that your children may not be able to speak your language when you are no longer alive? Our language is considered as our national possession. For this reason, no one would ever allow throw it away but keep it. Nevertheless, if given a situation that the only way to progress and develop were to let it go, most likely, ambivalence would start to creep into every ones’ minds. What then could be the most certainly better choice for this? Would you still keep the national possession or just leave it behind?
I have read an article entitled “Perspectives on the Social and Cultural Impact of English as an International Language” by David McLachlan Jeffrey. The article scrutinizes a variety of opinions and beliefs within the debate on the social and cultural impact of English as an international language (EIL) together with the personal opinions of Jeffrey as the writer. The social and cultural impact of EIL really is a controversy that generates a large number of arguments and debates, especially with regard to whether it has been advantageous or disadvantageous to the colonized countries, and whether this continues to be the case at present with the advent of globalization. Because it is not probable to do full justice to a broad subject in the short space of the paper, the approach is only an attempt to extract from the varied perspectives of theorists, and to limit the focus primarily to the two formerly non-English speaking countries – Nigeria and the Philippines.
The paper can be divided into five major sections. The first section is on the relationship of language, society and culture and the social and cultural impact of EIL. The second section is on the Center-Periphery Debate and the impact of the tendency of EIL to socially and to culturally marginalize. The third section is on the impact of EIL in Globalization. The fourth section concerns on the ownership of English by the non-native speakers of English especially Nigeria and Philippines. Finally, it talks about English Language Teaching (ELT) profession.
The paper begins by examining the relationships between language, society and culture, which is used as a backdrop upon which to extend the debate by including the views of other theorists across the ideological divide concerning the social and cultural impact of EIL. In the first part, Holmes says, “Sociolinguists study the relationship between language and society. They are interested in explaining why we speak differently in different social contexts, and they are concerned with identifying the social functions of language and the ways it is used to convey social meaning.” It is also stated that the reason for sociolinguists not to consistently agree on each other’s views is that this field is a subjective discipline. Moreover, Wardaugh asserts, “Since no cultural requirement are tied to the learning of English, you can learn it and use it without having to subscribe to another set of values….” On the contrary, Phillipson states, “What is at stake when English spreads is not merely the substitution or displacement of one language by another but the imposition of new ‘mental structures’ through English.” Then, these are followed by the definitions of language, society and culture. Language is what the members of a particular society speak. Society is any group of people who are drawn together for a certain purpose or purposes. Culture is those tools, practices, assumptions, and behavioral patterns that members of a group use to communicate with one another and to demarcate themselves from other groups. It is mainly about social identity, and communication, and, as Podur notes, is an important part of that select identity. Therefore, language, society and culture are very much interrelated and linked to each other. They are inseparable, so to speak. What then is the social and cultural impact of EIL? Basically, what the article says in this part is that it is repressive and that it imposes ‘mental structures’ (Western Ideologies). It can substitute not only people’s language but also their culture because, as Phillipson points out, “English learning and culture are inseparable, and the imposition of Western ways of thinking (‘modernization’ and ‘nation building’) are ‘a logical process of ELT’, in the same way that economic inequality, sustained by EIL through ELT, was a logical process of colonization, in order to keep the poor nations economically poor, mentally subdued, and hence easily exploitable.”
In the second section, because EIL is oppressive, it makes a core-periphery that those in the center refer to the native-English speakers and the periphery refers to the non-native-English speakers. Thus, Kachru conceptualizes three concentric circles of global English use: an inner-circle (the native-English speaking countries), an outer-circle (countries that speak English as an additional language) and an expanding-circle (countries that need English for international communication). He concludes that the relationship reflects and unbalanced and harmful state of power and influence on the societies and cultures to which English spreads. As a result, EIL culturally and socially marginalizes “the others”. Abbot states, “The widely perceived need to promote technological development through teaching an international language such as English overshadows an arguably more basic need to transmit indigenous cultures.” Freire, then believes in ‘cultural invasion’ as he says, “…the invaders penetrate the control context of another group and, ignoring the potential of the latter,…impose their own view of the world upon those they invade and inhibit the creativity of the invaded by curbing their expression.” Here, therefore, various aspects of EIL are discussed, such as its center-periphery dimensions, its propensity to marginalize other languages and cultures.
The third part concerns with the impact of globalization (including advances in communications technology). It is defined in this section that Globalization affords certain underdeveloped countries the opportunity to skip certain traditional stages of economic growth, and catch up rapidly with developed countries, especially those underdeveloped countries that now speak English as a second language. Well, although the word globalization suggests a comprehensive and self-evident process, it is an incomplete term. It does not indicate precisely what is being globalized – the assumption is that it means the emergence of a single worldwide economy, into which all economies must integrate themselves. However, globalization does not considerately halt at some ill-defined frontier between economics, society and culture. Indeed, it has its own set of cultural attendants, which exercise a profound influence on the life of peoples everywhere. By definition, globalization makes all other cultures local. Nevertheless, to billions of people all over the world, their culture is not local. It is central to their lives and who they are. Globalization eclipses, or at least subordinates all previous ways of answering need and of dealing with the vicissitudes of human life. All other ways of life are diminished and marginalized at a stroke.
Fourth, the ownership of English by non-native speakers is considered an important turning point in the evolution of EIL, and examples of where this happened in Nigeria and the Philippines are used to illustrate this. English is currently regarded as the world’s principal international language. As a result, there are now more exchanges between non-native speakers of English than between non-native speakers and native speakers. Thus, it could be fair to say that English no longer belongs to any particular group of people, and that they are no longer mere consumers of the Western-Anglo-Saxon tradition. Kachru, despite his predominant focus on the unbalanced center-periphery relationship, admitted that ‘for the first time a natural language has attained the status of an international (universal) language’. He also saw English as being very adaptable and thus capable of sustaining a large assortment of functions. Hence, it seems that this phenomenon of EIL, the adoption and ownership of English by formally non-English speaking societies, is a major switch in the role of EIL from its former repressive role, to one that offers possibilities for EIL being used in a liberating sense. In Nigeria and in the Philippines, although, this was repressive to them before but now, English becomes an instrument of social, cultural and economic emancipation to some extent. English, therefore, in these countries seems to have a tendency to no longer be viewed as something imposed from the outside, but as something belonging to, and becoming an intrinsic part of the national culture.
Finally, the main conclusions reached in the paper are drawn together and highlighted, together with their implications for the English language teaching (ELT) profession. It concluded that professionals should also endeavor to persuade their students (1) to communicate matters that are important to their lives; (2) how to confidently and effectively communicate their concerns, cultural viewpoints and personal interests by taking ownership of English; (3) using it as a meaningful interchange with people of other countries; and (4) to relate what it means to be a member of their specific societies and cultures in a positive way to others in the world community.
As a reaction, I would like to begin with a belief, or let us say a fact, that technology has now created the possibility and even the likelihood of a global culture. The Internet, fax machines, satellites, and cable TV are sweeping away cultural boundaries. Global entertainment companies shape the perceptions and dreams of ordinary citizens, wherever they live. This spread of values, norms, and culture tends to promote Western ideals of capitalism. Will local cultures inevitably fall victim to this global “consumer” culture? Will English eradicate all other languages? Will consumer values overpower peoples’ sense of community and social solidarity? Alternatively, on the contrary, will a common culture lead the way to greater shared values and political unity?
The world is getting smaller and smaller in the sense that people from different sides of the world would know, interact, communicate and argue with each other without meeting in person, and that is with the advancement of technology. Technology has bombarded us with information so vast. With just one click of the mouse, everything you need is right there and then, in front of you. What else could you ask for? But wait, the language of science, technology and this “globalization” is no other than English. In fact, it is considered as the International Language.
Now, as an International Language, is it advantageous or disadvantageous to other countries? In the negative side, it is disadvantageous because it represses and suppresses not only the language but also the cultures and traditions of other countries. How come? It is because language, society and culture are interrelated and interconnected with each other. It is so difficult to separate one from the other. Once English is learned, the western social life, culture and tradition are also learned because “language and culture circumscribe with each other”. What then? Of course, the language of the ones who learn English would gradually die and eventually, their culture, tradition and “homogeneous” social life would eventually be left behind. The first possession to be rejected, therefore, is the language and then it would be followed by the culture and tradition. Eventually, nothing of the National Possession is left for the ones who speak English, which formerly do not. This really is pathetic because what would you give to your children? To the next generations? What could they possess originally from their own nation? What then could be their identity? National identity? Cultural identity? How then can they be defined when they have lost their national and cultural identity? Losing our language, culture and tradition, is also losing our real identity. This, I believe is the main reason of the disadvantage of English as an International Language. In addition, English does not only repress other people’s language and culture but also even sets a standard (or imposes their ‘mental structures’, their western ideologies, their western hegemony) that what is theirs is correct, standard, and quality Thus, placing themselves in the center or core of “the circle”. They have made a center-periphery that they belong to the inner core or to the center for they are the pattern to follow. Those who are non-native speakers are then belonging to the periphery or to the outer core because they are just imitators of the center. Then, the ones who need English or who don’t have English yet belong to the outermost part of the circle. See how much they manipulated people’s minds? As a result, here in the Philippines, we always believe that what is English or American is “cool” and what is local or ours is “cheap”. We do not buy things if we see “Made in the Philippines” because if we do, we will be mocked and rebuked by our friends. Therefore, we would buy those that are “Made in U.S.A.” or “Made in London”. Who will become rich then? Of course, the western people! Another thing, those who speak English well or at least can communicate in English is considered to be educated, well-tutored, intelligent, bright and even rich. This, therefore, sets a social hierarchy that those who can speak English are better than the ones who can only speak Sebuano or Tagalog or Ilocano. This definitely divides the people socially and the basis for this separation is not really ours, it is something imposed from the western people and that is their very own language, English. Because of this, many Filipinos endeavor to learn to speak and write English and those who already know, try hard to sound like, look like and act like really American in nature. If this is the case, what happens now to our language for it will no longer be used so that they will not be considered cheap? Eventually, our very own Philippine Languages would die. Language dies when no one is using it anymore. Now, who would prefer to use our dialect or our Sebuano Language? Gradually, our languages her in the Philippines are all dying. In fact, some have died already because the native-speakers take no pride for their language. They would be ashamed to speak their mother-tongue. What follows after learning the English language? The Western social way of living, culture and tradition. I cannot deny the fact that if one speaks English; he/she would feel like really American. He/she would even try his/her best to sound like American English and that he would act and dress like one. Today, who would see Filipino Youth wearing barong tagalong, Kamesa de Tsino, Maria Clara Suit, bahag, sarong or any native wardrobe? I bet you could hardly point one. Almost all youth in our country are wearing as the Americans do. In addition, who still practices harana and mano po? Again, you could hardly point one because almost all youth are doing what the Americans do like going home late in the evening, kissing in front of the public, holding hands, and just going in and out of the house without telling their parents. My point here is that gradually, our Philippine languages, cultures, traditions and social lives are diminishing and dying; and before we knew it, we have totally lost them. What then is left to us? to our next generations? What then could be our Filipino or National Identity when we have lost it already? This is the negative side of the social and cultural impact of English as an International Language. Therefore, to keep our national possession is very much logical, emotional, patriotic and heroic.
Again, let me stress that the language of science, technology and “globalization” is English. Thus, only those who can communicate and interact using English are only those whose countries will develop, progress and flourish. Let us say we have with us all the national possession of the Philippines with the languages, cultures and traditions. With all these possessions in our hands, do you think we will ever prosper or progress amidst all the technologies and advances with the English language? I bet not! Now, will you let go of your national possession for our national development and progress? Will you let our languages, cultures and traditions die all in the name of prosperity, global competition, economic growth and advancements in technologies? What are we going to benefit from keeping our national possession and remain poor, undeveloped, third world and in scarcity? Come on, let us face the fact, the truth, the reality and let us all be practical. All of us want to prosper, progress and become economically stable. Moreover, what is the way? What to do? It may be heart-breaking but we really have to sacrifice something and that would be our national possession. For me, I am ready to let go of my language, culture and tradition. We can do nothing but let go of it. We have to go with the tide of science and technology and the advent of globalization. We have to because the language of science and technology is English. How can we become globally competitive if we do not speak English? How can we develop without the advancement and use of technologies with English. Even not for the sake of development, in the first place, the fact that we all have our cultures and languages with us indicates that we are divided and separated for we can never be unified with all our varied beliefs. How can we understand each other and have peace when we cannot communicate because we do not understand the other Philippine Language because there are so many? I mean, what is the point of keeping something that divides us. The kernel rationale why there is war is that we have varied and different beliefs, traditions, cultures, languages, gods, opinions, theories, characters, etc. How can we ever be unified and attain peace if in the first place, we are not one in our stand. If we insist in combing two cultures, even more, it would result into anxieties, doubts, confusions and divisions. So why not let go of what we have now and embrace only one language, culture and tradition. With one language, one culture, one tradition and one belief, we all will become one to achieve peace. In addition to peace that we can gain, we can also make our country globally competitive, technologically advance, nationally developed and economically stable. Hence, our society, culture, economy and tradition would all be unified and become globally competitive with the use of English. In relevance to, it is disingenuous to assume that economy, society and culture operate in separate spheres. If one among these would flourish, the others would come in and follow. Indeed, the way in which geographical entities are now designated shows the increasing porosity of these notions. An advanced economy, an industrialized nation, a mature economy are set against a developing country, an emerging market, a liberalizing society. The terms are almost interchangeable. This suggests that, once exposed to the globalizing imperative, no aspect of social life, customary practice, traditional behavior will remain the same.
I am not saying that to keep what we have is not that good. In fact, it is moral, emotional, logical and patriotic; but nowadays, we have to face the reality and be practical that we all are struggling for development because we have suffered poverty long enough. We already know the way and that is to embrace, adopt, adapt and adept the English Language. However, as we are doing it, something is left behind, neglected, forsaken and ditched – our National Possession. This is agonizing. Eventually, our languages, cultures and traditions will all die yet nevertheless, in return, Philippines becomes globally competitive, technologically advanced and industrialized nation! Really, something has to die so that something will sprout, grow and flourish (just like resurrection). Therefore, should and must we keep it or let go of it? Will you keep the national possession and remain miserable? Or, will you let go of our languages, cultures and traditions to make Philippines a developed, prosperous, progressive and most of all, globally competitive?
Showing posts with label reaction paper. Show all posts
Showing posts with label reaction paper. Show all posts
Saturday, January 31, 2009
Interacting with The Living Fossil
Folklore is a general term for the verbal, spiritual, and material aspects of any culture that are transmitted orally, by observation, or by imitation. People sharing a culture may have in common an occupation, language, ethnicity, age, or geographical location. This body of traditional material is preserved and passed on from generation to generation, with constant variations shaped by memory, immediate need or purpose, and degree of individual talent. The word folklore was coined in 1846 by the English antiquary William John Thoms to replace the term popular antiquities. Folklore materials may be roughly classified into five general areas: ideas and beliefs, traditions, narratives, folk sayings, and the folk arts. Folk beliefs include ideas about the whole range of human concerns, from the reasons and cures for diseases to speculation concerning life after death. This category therefore includes folkloristic beliefs (superstitions), magic, divination, witchcraft, and apparitions such as ghosts and fantastic mythological creatures. The second classification (that of traditions) includes material dealing with festival customs, games, and dances; cookery and costume might also be included, by extension. The third category, narratives, includes the ballad and the various forms of folktales and folk music, all of which may be based in part on real characters or historical events. The category of folk sayings includes proverbs and nursery rhymes, verbal charms, and riddles. Folk arts, the fifth and only nonverbal category, covers any form of art, generally created anonymously among a particular people, shaped by and expressing the character of their community life.
Culture, in anthropology, is defined as the patterns of behavior and thinking that people living in social groups learn, create, and share. Culture distinguishes one human group from others. It also distinguishes humans from other animals. A people’s culture includes their beliefs, rules of behavior, language, rituals, art, technology, styles of dress, ways of producing and cooking food, religion, and political and economic systems. Culture is the most important concept in anthropology (the study of all aspects of human life, past and present). Anthropologists commonly use the term culture to refer to a society or group in which many or all people live and think in the same ways. Likewise, any group of people who share a common culture—and in particular, common rules of behavior and a basic form of social organization—constitutes a society. Thus, the terms culture and society are somewhat interchangeable. However, while many animals live in societies, such as herds of elk or packs of wild dogs, only humans have culture.
These two words, folklore and culture, were just mere knowledge of mine that I could use anytime and anywhere in sentences if I wanted to. It’s not that I don’t know the distinctions and the differences between the two, I did know but I didn’t have a deeper and better understanding of these words until I’d been to Malaybalay, Bukidnon.
THE RATIONALE
Our professor (Prof. Nancy Fe Puno, Ph.D.) in English 75 (Folklore) made it compulsory, as one of the requirements to finish the course, that her students should and must join the field trip to Malaybalay, Bukidnon to witness these non-acculturated tribes, dancing and do things to manifest their tradition, culture and beliefs, “The KAAMULAN FESTIVAL”. At first, I didn’t have the intention and excitement to see those ethnic presentations and natives doing things like that. Honestly, I was not interested to see any of culture tradition, and ethnic dances (whatsoever). I thought all of my classmates would also feel the same, however, they were very much excited to go. I’m not sure if their excitement had something to do with that culture thing. Some of them asked money from their parents long before the trip and some asked more than what was asked (this is confidential). Either ways, it’s their choices and reasons, I had mine too. My point was, I was shocked seeing they’re very much thrilled, energetic and all that. Still, I was not carried away by their being in “high-spirits”. Moreover, I didn’t have any plans telling my mother that we would be a having a field trip (I didn’t have plans to join the trip, obviously). Four days before the trip, I asked our teacher if it would be okay that some of the class were not going (actually, I was referring to my self) and I also told her if it would be compulsory. Then she said, “it’s in the syllabus, hence, it is!” In addition, she required us to write a paper about the field trip and include the interview with the natives. After saying that, I was then extrinsically motivated to go (I want neither to fail nor to get a low grade).
THE ASSEMBLY AREA, DEPARTURE and TRANSPORTATION
March 4, 2005, 5:02 am, I woke up in haste thinking I might be late for the departure. I was aware that the “buss would be in the assembly area on time and would leave on time (6:00 am)” as what Prof. Aguado warned us. Thus, I ate, took a bath and wore clothes all in a speed up and rush. I was ready to leave at 5:45 am, with my bags on and then, immediately drove a jeepny heading to school. At 6:01 am, I was able to make it, I reached and got myself into the buss. Honestly, I expected a good and a relaxing buss. We rode an old, rusty and a sort-of-junk one, however. Good thing I brought with me my gears to, in a way, make me a little bit at ease until we would reach Bukidnon. At 6:14, Prof. Aguado decided to depart and leave those who were’nt able to make it on time. Predictably, some were left and, in response, decided to ride another buss. I was thinking that the buss we rode would take us all the way through Bukidnon; it wasn’t the case. As we reached Cagayan de Oro City, we were made to transfer to a better, spacious, and, somehow, relaxing and comfortable one compared to the first.
MALAYBALAY, BUKIDNON: A SPECTACULAR LOCALE
Most certainly, at 11:43, we finally arrived at Malaybalay, Bukidnon. As I stepped down from the buss, what came into my mind was “this place is cold, I’ve got to prepare myself”. I said this because my friends told me Bukidnon is really such a technically and literally cool place, a mini Baguio. However, it was so hot that I perspired and sweated a lot. I was like fresh from the bathroom and yet smelled like days without bathing, you know what I mean.
BUKIDNON STATE COLLEGE: THE AB ENGLISH PROGRAM and THE ACCOMODATION
The buss got in and parked at the campus of BSC (Bukidnon State College). It was bigger than I thought – perhaps I underestimated the place. If I’m not mistaken, it has two gymnasiums (or something like that). There were also copious of students, staffs, faculty members and people. It was like a university. I personally roam around (I was so curious about it) the college and found out that there are elementary, high school and college departments. Because I attempted to go every angle and every corner, I was able to arrive at the AB English Department. I stayed there for a while and read their prospectus. Naturally, the prospectus is a bit different from that of MSU-IIT’s because there are some courses that they have while we don’t and there are courses that we take up that they don’t. The interesting about their AB English program is the inclusion of Creative Writing (or Journalism) and Shakespearean Literature. I do love those courses and hope they would be included in the English department of MSU-IIT.
At first, we were accommodated at the second floor of a certain building. Again, it was another uneasy circumstance because we were fused with the noisy and mysterious Nursing students in a small room. I don’t know them and I don’t have trust in them – they might steal something from me. There were many unknown students coming in and out, we actually don’t had privacy. I was so anxious thinking I would not, should not and could not sleep with that kind of situation. When I placed my bags inside the room and was able to find a good place for my classmates and me, I could not afford to leave from there and had my lunch (even if I were hungry). I stayed there until my classmates invited me to eat lunch. I anxiously and nervously left. Before we had our lunch, we looked for a Comfort Room or a Bathroom so that when we urinate, defecate and bathe, there would then be no hard time locating the area. We did found the Comfort Rooms but there were no bathrooms (of course, it’s a school). Having found the CRs, was not the problem but the water. Now we had more problems: the accommodation and the water. Bothered and restless, we retuned to our rooms. Nevertheless, before we climbed the stairs, Prof. Aguado gave us good news that solved a part of our problem – all the students taking up folklore will be accommodated in a separate and exclusive room. The room was better and bigger, then, I feel like okay because I know my classmates and so far, no one is a thief. However, one problem remained – water. We just left that problem there and now, tried to find a place to eat and tried to explore the city. Sooner, the problem concerning the lack or no water in the place, where we were accommodated, was finally solved when Prof. Nelia Balgoa opened her home where we could take a bath (so refreshing and cold!).
THE FOOD and SALES
We crossed the road and there we found an avenue of fast foods. We got into the nearest one from the school and started wondering about the prices of the delicacies and dishes. The lowest price was 35 pesos per serve where in Iligan City fast foods, it would only cost 15 pesos. The Buko Juice (Coconut Juice), where it’s only 5 to 10 pesos here, is 30 pesos. Everything was expensive. As a student, I really could say it is. I was thinking that the foods in Malaybalay would be cheaper than Iligan’s because it is a place of natural resources. The vegetables and meats would expectedly cheap. I just ordered the cheapest one and a cup of rice. While eating, I was thinking if I could survive because I only brought less money, I didn’t expect that their foods would be sold for that expensive – to me it was. I was also thinking why in the world they would do that. Is it because it’s a special holiday or what? As we leave the food chain, my classmate looked at the signboard and it says it’s a Restaurant! After that, we realized that we have to find a place that could be apt for our budget. The right place was the Food Festival at the Kaamulan Ground.
THE CITY, KAAMULAN GROUND and ATMOSPHERE
After we had our lunch, we went to the Gaisano to buy something. The place is really a city because it has restaurants, pawnshops, plaza, shopping stores, drug stores, traffic, noises here and there, crowd, foreigners, lights and a lot more. To be familiar with the city, we took a hike from the BSC to Gaisano that is 15-20 minutes away. The store is not as big as the Iligan’s but it’s good enough to meet our basic needs. Meanwhile, we heard “Kaamulan Ground” frequently from many people and it made us curious of what could that be. Thus, we asked the people what it was and where it was. They gave us directions and still, we took a hike.
Finally, we arrived at the “Kaamulan Ground”. At first, we were thinking to go this way and to that way until we can roam all over the place. However, as we go through and through, more and more roads were split into two, leading us to different directions and ways to various stalls and stores. We then said to each other that we really couldn’t tour the whole of Kaamulan Ground. It was so huge, vast and wide with lots and lots of stalls and stores selling various objects, stuffs, things, equipment, instruments and the like. They sold: accessories and jewel from earrings to anklets; wardrobe from cup to shoes; gift items from big to small ones, from expensive to cheap, from more to less meaningful; household things from Living Room Set to Kitchenware, from chairs to knives, from curtains to pillows; food from fruits to vegetables, raw to baked or cooked, foreign to native, delicious to bitter; and most specially, the native products from the skin of animals to bones, from head to foot parts; expensive to cheap, very native to less native, and from accessories to decorations. They also offered horse riding for 20 pesos per ride (10-15 minutes). Because I was inexperienced, I dared to ride and the feeling was so in pedestal that I feel like an owner of a vast territory – I didn’t want to go down from the horse anymore.
We spend much of our time at the Kaamulan Ground, discovering new things that we often see and old things that we often forgot, not knowing these are pleasurable to the eyes. It’s true that it was hot in the morning and in the afternoon. Nevertheless, as the day passed on, night came in and it started to freeze us. What my friends told me were all-true. It really was so cold that a jacket wasn’t enough to warm you. My lips started to dry up, cracked, and so with my skin. I needed to apply lotion from my body to my legs and oil to my hair that I might be a little bit be warmed. During the night, I was shaking because it’s cold and even more during the dawn, it was even more and more cold that we didn’t have any plans to get off from our blankets and wash our faces.
THE KAAMULAN FESTIVAL 2005: A BRAVURA ENDEAVOR
This is annually held at Malabalay, Bukidnon during the first week of March and this started a long time ago. The highlight of this festival is the competition of the dances and presentations among the non-acculturated tribes of nearby Bukidnon. For this reason, some people from Luzon, Visayas, even foreigners like Americans and Chinese, and more students from Mindanao (especially from MSU-IIT) would come and witness this momentous event from the pride of Mindanao. During the Kaamulan 2005, there were nine invited tribes to compete and show their traditions, beliefs and culture through their dances, songs, yells, costumes, props, design, colors and drama. To view and comment on the spectacular festival, there were also many journalists and field reporters from local to national broadcasting networks, magazines and newspapers covered the whole event.
THE PRACTICE
In March 4 at the afternoon, I saw the tribes in their rehearsals and practices. Even if it were practices and rehearsals, you could still see their seriousness and facial expressions. They were so dedicated and disciplined that even under the sun, they continued to dance, smile, sing and yell for hours. In the evening, I saw them practicing with their costumes and props again for hours. As we went to bed, later in the night, we heard chronic sounds of drums, songs and yells on the streets. Later we realized it was the natives doing their rehearsals even if it was so cold. In the early morning of March 5 (perhaps three to four am), we again heard them going their parade and practice more and more. This element of being so serious and dedicated manifested through their prolonged period of practices, triggered my mind (that it would be a good topic) to ask this as one of my questions during my interview with the natives.
THE NATIVES and TRIBES
When it comes to natives, what I had in my mind was “a people who are almost naked, dark, curly hair, ugly faces, frown faces, smell bad, dark teeth, horrible gestures and shocking expressions”. Hence, in March 5 at 6:25 am, while I was walking to the assembly place of the tribes, I was hoping I could get along with them in spite of who they are. Partly, I was scared because of my schema concerning them and partly, I was so excited to see real and alive natives from various tribes. Now, my prerogatives had been changed, I was developed into becoming interested with the natives concerning the matter of interviewing and knowing what they have in their minds (if they are very different from us or just a bit). When I arrived at the said place, I had a hard time looking for the natives so I approaches one of the “directors of the tribes” to point the real natives. As she pointed at them, I said “really?” because they look just like us. It’s just that we wear better cloths than they do and that we look like often washed than them. Nevertheless, they look just like us on a native costume with props. I think the cloths and accessories make us different from them, but over-all, they are as humans as we are.
Generally, the most common colors among them are Red, Yellow, Blue, Black, Orange and White but they don’t have Green because for them, it isn’t a color because it’s or it represents the nature. Their accessories are different from each other with regard to their beliefs and uses on them. Some wear less and some wear earrings that pass through the faces. Their costumes do look ancient and colorful. Obviously, the women have more accessories and more colorful than men. Their props depend on the dance or ritual they are portraying – some would use household tools, farming tools, fishing tools and some would use weapons for war or defense. In their dances, you can’t see a man holding or dancing so close to the woman. They maintain their modesty and “reserveness” as what Prof. Fernandez said. Some of the dances are like drama or plays that some would show how to catch a fish, kill a python, do farming, harvesting, fighting, traveling, heal and cure the sick ones and even mourning and rejoicing. These dances just reflect, express and manifest what they do, believe, how they solve problems and what they think of something. It really is an interesting topic for research and thesis.
THE HIGAONON TRIBE WITH ITS NATIVES: AN EXCLUSIVE INTERVIEW
Among the nine tribes, I chose the Higaonon (Southern Libuna) as the subject of my interview. Before approaching them, I was aware that prior to interview, you have to do something. Because I was not so sure of what to do, I waited the Radio Reporter to finish interviewing one of the natives so that I could come to him and asked him what he did that he could interview. Right after the interview, I came to him and he said, I had to approach the “directress” of the tribe. Therefore, I did and the woman helped me approach and interview one of the elder and old native (for I assume the older ones know most).
This tribe’s instruments are Bantula (bamboo made into water pipe, weapon and shield used when they travel from one place to another), Dabakan (cow’s skin as the drums), and Agong and Kulintang (as other musical instruments).
This interview had two sections with its corresponding and major respondents: Isidora Calleo, 68 (representing the women in their tribe) and Sigundo Dansuli, 35 (representing the men in their tribe). The first section was the information I gathered from Isidora Calleo and the second one was the data from Sigundo Dansuli.
I first interviewed Isidora Calleo who look so old and yet still energetic to dance under the scorching heat of the sun barefooted. The first thing I did was to ask the colors they have. She said to me maliga (red), puti (white), orange, yellow, and black. I asked her the significance of each color but she failed to answer it. I proceeded with the question on her outfit, costume and accessories. She said labitos (necklaces), pandong (headdress), aritis (earrings), bukala (bracelet), panyo (handkerchief), saya and linadsoy (dress or wardrobe). Then, I asked why do they wear those accessories and what are their significances to their lives. She answered “dayan-dayan” or “pang-pangarte” (for beautification or to beautify their selves). I followed the question on their dances. She was able to perform to me the steps like inaksyon (dancing forward and clapping hands), linuhod (dancing back and forth), inugsak (hopping half), iniko (dancing forward and to the sides), singkulolok (dancing while the feet move forward and a back), and inagong or binanog (a dance for courtship and wedding; this dance uses a handkerchief ). She added, after dancing that these are done during rituals and ceremonies like politics, wedding and harvest. I then asked why do they have perform and dance very seriously and disciplined. It’s not because of money (money was not even mentioned) but because of their tradition to do it and it’s their obligation to continue dance, however, only with dinatuhan or tuluman (purposes and right reasons). There must and should be a reason why they dance. Then I followed up if there are no reasons or if there are reasons but they don’t perform. The answer is “agawan o paninglan magdalo” ([you] will be punished [by a supreme high that sooner, you’ll get] sick or get a bad luck). I asked her to continue telling me their beliefs but she already forgot them. Finally, I asked about the esoteric and exoteric factor in their tribe. “What do you think of your tribe that other tribes think of it as you think?”, I asked. She replied, “Mayad ka ho mga dumano” (being hospitable to the guests or neighbors or being accommodating). She also added that in their tribe, they have to be good to their tatubalay (neighbors) and there should be no backbiting. “What do you think of other tribes that you think other tribes think the same way?”, I continued. She said that they don’t have the right to perceive and judge other tribes according to what they think to prevent from conflicts or gaps. She added that their tribe does not look for fight and ever in the history, they do not fight or look for trouble. They should remain at peace to maintain their tribe not having any mortal enemies. Then, I finally and formally ended the interview with her so that I would still have time with my other respondent. However, before that, I showed her my great gratitude and thanked her a lot for she did help me in my paper. We then took pictures with her and her company and so with their band. Before I left her, she then smiled at me and I smiled back (as a respect).
Prior to my interview with Sigundo Dansuli, I first develop rapport – I said if it’s okay for me to interview him and then I made friends with him. I open my question with very basic ones. First, I asked on the colors of their costumes and their significances. This time, I was able to get information. There are red (signify the position on the society that you are not low but high), white (the peace in their tribe), black (that no matter how peaceful they are, there are still bad things happening just for a while, pains, sufferings and all negative connotations), and yellow (the abundance and riches of their tribe and land). I proceeded with their accessories. They have atubaw (headdress: the arrow must be pointing front so that your position will not be lowered more; if one turns it back, he lowered down more himself), sakuro (a water reservoir made of bamboo) and salay (a prop that symbolizes their way of living or their job). After which, he went back to the position of their tribe in the society saying, they are considered low or the “IPs” (indigenous people). I then, a sort of, gave him a lecture that (according to what I learned from History 3) they are no longer considered IPs but one of the TRI-PEOPLE of Mindanao (Lumads, Maranao, and Christians). I added that we are all equal. In a way, his desperateness or condition was lifted up. He then thanked me for giving that information to him. Then, I continued asking him on their social rank in the tribe. He said that a datu is the one who has the highest position and it is not by the choice of the people but by blood, royal blood. The datu is the one who governs the tribe, gives rules and regulations, the one who holds ceremonies and rituals, and finally, the one who settles problems and conflicts within the tribe. Then I asked what the punishments are and how a datu does settle conflicts. He said that before, the punishments include execution of death but now, the datu no longer uses death as punishment but settles the problem very well, instead. He would find way in order that the victim would forgive the one who does the crime and that the two should and must be reconciled. Because I missed my favorite question on the dance, I inserted why they are so disciplined and serious in dancing and performing. He said that it is their obligation and for their ritual, tradition, tribe and culture, they have and must do it (again, no mention of the money). Next, I asked about their celebrations. He only gave me one and that is New Year. They have to wake up early to welcome the new year so that the bad things (problems and pains) that happened to them the previous year would no longer come back nor return but the new year would bring them joy and peace.
Another interesting about this tribe is the panuyo (an early marriage settled, approved and planed only by the parents of the groom and bride). Sigundo Dansuli was a victim of this. He was still 18 and his wife was 13 when their parents married them both. During their coupled life, they knew that they didn’t like and love each other, thus they didn’t have a child. Good thing a new rule was approved that panuyo will no longer be exercised, thus the two divorced. Divorce is acceptable to their tribe. He then re-married to the one he really loved, and now he’s a father of three children. He pointed then his first and second wife to me.
Then, I proceeded with stories on ghosts and he gave me the kakak (can only be heard but not seen) and manghak-uking (a bird that its face looks like a cat, it bites). They considered these creatures as monsters or ghosts because of their horrific and horror voices.
Then, I asked him about their job and work. Most of them are farmers. They plant crops like gabi, camote, bingggala (camoteng kahoy) and vegetables. They work not only to get money but also to have food. He said that the people before were just fine in eating the binggala but their children do not like it; they look for rice.
Finally, I asked him about their dos and don’ts in their tribes and so with their belief concerning life after death. These are the following:
1. Do not do commit crime or rub during the night without a light or lamp, otherwise, you will become an ant or bee or a pig after you die.
2. Do not sit without a seat; don’t “fake-sit” like sitting on the air because it will bring you bad luck.
3. Do not have a chair without a table or table without a chair for it will bring bad luck.
4. Do not eat within a cooking pot for you will be lost in the woods.
5. Do not eat near or at the door because you will become a hindrance or an obstacle to the people. As a result, they will always hurt you.
6. Do not eat turning your back on the cooking pot. It means that when you backbite, you think the person does not hear or know but actually, he does, so be careful.
7. Do not walk through the kitchen while eating because you will get stumble at the forest.
8. Do not eat on the cover of the cooking put because as a result, you will become a madman and you will always get angry with frowning face.
Then, I used a three-generation test on the data on Dos and Don’ts and life-after-death belief. The first generation is Sigundo Dansuli, 35. For him, he partly believed in these things and when he was younger, the people strongly believed in these. The second generation is Lordan, 25 and Kirino, 21. For them, they know these things but don’t believe in them. The third generation is Timothy Dan, 15 and Ronald, 16. For them, they don’t have any idea on these. Moreover, after I asked them, they even laughed about these beliefs, they looked at each other and saying how could a man when after death becomes an ant or a bee or a pig, then they laughed. Feeling satisfied, I thanked first Sigundo Dansuli (I also showed a great gratitude to him) then Lordan and Kirino, and finally, Timothy and Ronald. I told them that they are a great help this paper.
THE CONCLUSION
My trip to and stay in Malaybalay, Bukidnon had helped me in some various ways. Through the interview, I learned that people with varied environment, setting, timeframe and atmosphere would differ in many aspects. There are things that you believe while they don’t, there are things that they believe, and you don’t. Because of these differences in race, culture, tradition, language, and beliefs, there are many people in chaos and in war for they do not know how to settle and handle these things. All we have to do is respect and understand one another to keep us at peace. After the trip, I go beyond its objectives and goals. I know have a deeper meaning and understanding of culture and tradition affecting the people and through it, people create something, and that is their beliefs. Because of these beliefs and lore, they continue to live and survive. I also understand the role of folklore in the tribes, especially to the Higaonon. Folklore serves as their social restrictions, education, and political constitutions. Thus, through the field trip and interview, I was able to get into the thoughts of men, pick up their beliefs and these have become integrated to the field of folklore, folks with common lore. I will never forget such an experience that helped me comprehend the folklore and humanity of human kind within a tribe; and no matter how old and new a generation is, according a philosopher, “folklore continues to be created and recreated… a dead fossil that refuses to die.” I thank Prof. Puno for such a course that paves the way to interact and be acquainted with that living fossil!
Culture, in anthropology, is defined as the patterns of behavior and thinking that people living in social groups learn, create, and share. Culture distinguishes one human group from others. It also distinguishes humans from other animals. A people’s culture includes their beliefs, rules of behavior, language, rituals, art, technology, styles of dress, ways of producing and cooking food, religion, and political and economic systems. Culture is the most important concept in anthropology (the study of all aspects of human life, past and present). Anthropologists commonly use the term culture to refer to a society or group in which many or all people live and think in the same ways. Likewise, any group of people who share a common culture—and in particular, common rules of behavior and a basic form of social organization—constitutes a society. Thus, the terms culture and society are somewhat interchangeable. However, while many animals live in societies, such as herds of elk or packs of wild dogs, only humans have culture.
These two words, folklore and culture, were just mere knowledge of mine that I could use anytime and anywhere in sentences if I wanted to. It’s not that I don’t know the distinctions and the differences between the two, I did know but I didn’t have a deeper and better understanding of these words until I’d been to Malaybalay, Bukidnon.
THE RATIONALE
Our professor (Prof. Nancy Fe Puno, Ph.D.) in English 75 (Folklore) made it compulsory, as one of the requirements to finish the course, that her students should and must join the field trip to Malaybalay, Bukidnon to witness these non-acculturated tribes, dancing and do things to manifest their tradition, culture and beliefs, “The KAAMULAN FESTIVAL”. At first, I didn’t have the intention and excitement to see those ethnic presentations and natives doing things like that. Honestly, I was not interested to see any of culture tradition, and ethnic dances (whatsoever). I thought all of my classmates would also feel the same, however, they were very much excited to go. I’m not sure if their excitement had something to do with that culture thing. Some of them asked money from their parents long before the trip and some asked more than what was asked (this is confidential). Either ways, it’s their choices and reasons, I had mine too. My point was, I was shocked seeing they’re very much thrilled, energetic and all that. Still, I was not carried away by their being in “high-spirits”. Moreover, I didn’t have any plans telling my mother that we would be a having a field trip (I didn’t have plans to join the trip, obviously). Four days before the trip, I asked our teacher if it would be okay that some of the class were not going (actually, I was referring to my self) and I also told her if it would be compulsory. Then she said, “it’s in the syllabus, hence, it is!” In addition, she required us to write a paper about the field trip and include the interview with the natives. After saying that, I was then extrinsically motivated to go (I want neither to fail nor to get a low grade).
THE ASSEMBLY AREA, DEPARTURE and TRANSPORTATION
March 4, 2005, 5:02 am, I woke up in haste thinking I might be late for the departure. I was aware that the “buss would be in the assembly area on time and would leave on time (6:00 am)” as what Prof. Aguado warned us. Thus, I ate, took a bath and wore clothes all in a speed up and rush. I was ready to leave at 5:45 am, with my bags on and then, immediately drove a jeepny heading to school. At 6:01 am, I was able to make it, I reached and got myself into the buss. Honestly, I expected a good and a relaxing buss. We rode an old, rusty and a sort-of-junk one, however. Good thing I brought with me my gears to, in a way, make me a little bit at ease until we would reach Bukidnon. At 6:14, Prof. Aguado decided to depart and leave those who were’nt able to make it on time. Predictably, some were left and, in response, decided to ride another buss. I was thinking that the buss we rode would take us all the way through Bukidnon; it wasn’t the case. As we reached Cagayan de Oro City, we were made to transfer to a better, spacious, and, somehow, relaxing and comfortable one compared to the first.
MALAYBALAY, BUKIDNON: A SPECTACULAR LOCALE
Most certainly, at 11:43, we finally arrived at Malaybalay, Bukidnon. As I stepped down from the buss, what came into my mind was “this place is cold, I’ve got to prepare myself”. I said this because my friends told me Bukidnon is really such a technically and literally cool place, a mini Baguio. However, it was so hot that I perspired and sweated a lot. I was like fresh from the bathroom and yet smelled like days without bathing, you know what I mean.
BUKIDNON STATE COLLEGE: THE AB ENGLISH PROGRAM and THE ACCOMODATION
The buss got in and parked at the campus of BSC (Bukidnon State College). It was bigger than I thought – perhaps I underestimated the place. If I’m not mistaken, it has two gymnasiums (or something like that). There were also copious of students, staffs, faculty members and people. It was like a university. I personally roam around (I was so curious about it) the college and found out that there are elementary, high school and college departments. Because I attempted to go every angle and every corner, I was able to arrive at the AB English Department. I stayed there for a while and read their prospectus. Naturally, the prospectus is a bit different from that of MSU-IIT’s because there are some courses that they have while we don’t and there are courses that we take up that they don’t. The interesting about their AB English program is the inclusion of Creative Writing (or Journalism) and Shakespearean Literature. I do love those courses and hope they would be included in the English department of MSU-IIT.
At first, we were accommodated at the second floor of a certain building. Again, it was another uneasy circumstance because we were fused with the noisy and mysterious Nursing students in a small room. I don’t know them and I don’t have trust in them – they might steal something from me. There were many unknown students coming in and out, we actually don’t had privacy. I was so anxious thinking I would not, should not and could not sleep with that kind of situation. When I placed my bags inside the room and was able to find a good place for my classmates and me, I could not afford to leave from there and had my lunch (even if I were hungry). I stayed there until my classmates invited me to eat lunch. I anxiously and nervously left. Before we had our lunch, we looked for a Comfort Room or a Bathroom so that when we urinate, defecate and bathe, there would then be no hard time locating the area. We did found the Comfort Rooms but there were no bathrooms (of course, it’s a school). Having found the CRs, was not the problem but the water. Now we had more problems: the accommodation and the water. Bothered and restless, we retuned to our rooms. Nevertheless, before we climbed the stairs, Prof. Aguado gave us good news that solved a part of our problem – all the students taking up folklore will be accommodated in a separate and exclusive room. The room was better and bigger, then, I feel like okay because I know my classmates and so far, no one is a thief. However, one problem remained – water. We just left that problem there and now, tried to find a place to eat and tried to explore the city. Sooner, the problem concerning the lack or no water in the place, where we were accommodated, was finally solved when Prof. Nelia Balgoa opened her home where we could take a bath (so refreshing and cold!).
THE FOOD and SALES
We crossed the road and there we found an avenue of fast foods. We got into the nearest one from the school and started wondering about the prices of the delicacies and dishes. The lowest price was 35 pesos per serve where in Iligan City fast foods, it would only cost 15 pesos. The Buko Juice (Coconut Juice), where it’s only 5 to 10 pesos here, is 30 pesos. Everything was expensive. As a student, I really could say it is. I was thinking that the foods in Malaybalay would be cheaper than Iligan’s because it is a place of natural resources. The vegetables and meats would expectedly cheap. I just ordered the cheapest one and a cup of rice. While eating, I was thinking if I could survive because I only brought less money, I didn’t expect that their foods would be sold for that expensive – to me it was. I was also thinking why in the world they would do that. Is it because it’s a special holiday or what? As we leave the food chain, my classmate looked at the signboard and it says it’s a Restaurant! After that, we realized that we have to find a place that could be apt for our budget. The right place was the Food Festival at the Kaamulan Ground.
THE CITY, KAAMULAN GROUND and ATMOSPHERE
After we had our lunch, we went to the Gaisano to buy something. The place is really a city because it has restaurants, pawnshops, plaza, shopping stores, drug stores, traffic, noises here and there, crowd, foreigners, lights and a lot more. To be familiar with the city, we took a hike from the BSC to Gaisano that is 15-20 minutes away. The store is not as big as the Iligan’s but it’s good enough to meet our basic needs. Meanwhile, we heard “Kaamulan Ground” frequently from many people and it made us curious of what could that be. Thus, we asked the people what it was and where it was. They gave us directions and still, we took a hike.
Finally, we arrived at the “Kaamulan Ground”. At first, we were thinking to go this way and to that way until we can roam all over the place. However, as we go through and through, more and more roads were split into two, leading us to different directions and ways to various stalls and stores. We then said to each other that we really couldn’t tour the whole of Kaamulan Ground. It was so huge, vast and wide with lots and lots of stalls and stores selling various objects, stuffs, things, equipment, instruments and the like. They sold: accessories and jewel from earrings to anklets; wardrobe from cup to shoes; gift items from big to small ones, from expensive to cheap, from more to less meaningful; household things from Living Room Set to Kitchenware, from chairs to knives, from curtains to pillows; food from fruits to vegetables, raw to baked or cooked, foreign to native, delicious to bitter; and most specially, the native products from the skin of animals to bones, from head to foot parts; expensive to cheap, very native to less native, and from accessories to decorations. They also offered horse riding for 20 pesos per ride (10-15 minutes). Because I was inexperienced, I dared to ride and the feeling was so in pedestal that I feel like an owner of a vast territory – I didn’t want to go down from the horse anymore.
We spend much of our time at the Kaamulan Ground, discovering new things that we often see and old things that we often forgot, not knowing these are pleasurable to the eyes. It’s true that it was hot in the morning and in the afternoon. Nevertheless, as the day passed on, night came in and it started to freeze us. What my friends told me were all-true. It really was so cold that a jacket wasn’t enough to warm you. My lips started to dry up, cracked, and so with my skin. I needed to apply lotion from my body to my legs and oil to my hair that I might be a little bit be warmed. During the night, I was shaking because it’s cold and even more during the dawn, it was even more and more cold that we didn’t have any plans to get off from our blankets and wash our faces.
THE KAAMULAN FESTIVAL 2005: A BRAVURA ENDEAVOR
This is annually held at Malabalay, Bukidnon during the first week of March and this started a long time ago. The highlight of this festival is the competition of the dances and presentations among the non-acculturated tribes of nearby Bukidnon. For this reason, some people from Luzon, Visayas, even foreigners like Americans and Chinese, and more students from Mindanao (especially from MSU-IIT) would come and witness this momentous event from the pride of Mindanao. During the Kaamulan 2005, there were nine invited tribes to compete and show their traditions, beliefs and culture through their dances, songs, yells, costumes, props, design, colors and drama. To view and comment on the spectacular festival, there were also many journalists and field reporters from local to national broadcasting networks, magazines and newspapers covered the whole event.
THE PRACTICE
In March 4 at the afternoon, I saw the tribes in their rehearsals and practices. Even if it were practices and rehearsals, you could still see their seriousness and facial expressions. They were so dedicated and disciplined that even under the sun, they continued to dance, smile, sing and yell for hours. In the evening, I saw them practicing with their costumes and props again for hours. As we went to bed, later in the night, we heard chronic sounds of drums, songs and yells on the streets. Later we realized it was the natives doing their rehearsals even if it was so cold. In the early morning of March 5 (perhaps three to four am), we again heard them going their parade and practice more and more. This element of being so serious and dedicated manifested through their prolonged period of practices, triggered my mind (that it would be a good topic) to ask this as one of my questions during my interview with the natives.
THE NATIVES and TRIBES
When it comes to natives, what I had in my mind was “a people who are almost naked, dark, curly hair, ugly faces, frown faces, smell bad, dark teeth, horrible gestures and shocking expressions”. Hence, in March 5 at 6:25 am, while I was walking to the assembly place of the tribes, I was hoping I could get along with them in spite of who they are. Partly, I was scared because of my schema concerning them and partly, I was so excited to see real and alive natives from various tribes. Now, my prerogatives had been changed, I was developed into becoming interested with the natives concerning the matter of interviewing and knowing what they have in their minds (if they are very different from us or just a bit). When I arrived at the said place, I had a hard time looking for the natives so I approaches one of the “directors of the tribes” to point the real natives. As she pointed at them, I said “really?” because they look just like us. It’s just that we wear better cloths than they do and that we look like often washed than them. Nevertheless, they look just like us on a native costume with props. I think the cloths and accessories make us different from them, but over-all, they are as humans as we are.
Generally, the most common colors among them are Red, Yellow, Blue, Black, Orange and White but they don’t have Green because for them, it isn’t a color because it’s or it represents the nature. Their accessories are different from each other with regard to their beliefs and uses on them. Some wear less and some wear earrings that pass through the faces. Their costumes do look ancient and colorful. Obviously, the women have more accessories and more colorful than men. Their props depend on the dance or ritual they are portraying – some would use household tools, farming tools, fishing tools and some would use weapons for war or defense. In their dances, you can’t see a man holding or dancing so close to the woman. They maintain their modesty and “reserveness” as what Prof. Fernandez said. Some of the dances are like drama or plays that some would show how to catch a fish, kill a python, do farming, harvesting, fighting, traveling, heal and cure the sick ones and even mourning and rejoicing. These dances just reflect, express and manifest what they do, believe, how they solve problems and what they think of something. It really is an interesting topic for research and thesis.
THE HIGAONON TRIBE WITH ITS NATIVES: AN EXCLUSIVE INTERVIEW
Among the nine tribes, I chose the Higaonon (Southern Libuna) as the subject of my interview. Before approaching them, I was aware that prior to interview, you have to do something. Because I was not so sure of what to do, I waited the Radio Reporter to finish interviewing one of the natives so that I could come to him and asked him what he did that he could interview. Right after the interview, I came to him and he said, I had to approach the “directress” of the tribe. Therefore, I did and the woman helped me approach and interview one of the elder and old native (for I assume the older ones know most).
This tribe’s instruments are Bantula (bamboo made into water pipe, weapon and shield used when they travel from one place to another), Dabakan (cow’s skin as the drums), and Agong and Kulintang (as other musical instruments).
This interview had two sections with its corresponding and major respondents: Isidora Calleo, 68 (representing the women in their tribe) and Sigundo Dansuli, 35 (representing the men in their tribe). The first section was the information I gathered from Isidora Calleo and the second one was the data from Sigundo Dansuli.
I first interviewed Isidora Calleo who look so old and yet still energetic to dance under the scorching heat of the sun barefooted. The first thing I did was to ask the colors they have. She said to me maliga (red), puti (white), orange, yellow, and black. I asked her the significance of each color but she failed to answer it. I proceeded with the question on her outfit, costume and accessories. She said labitos (necklaces), pandong (headdress), aritis (earrings), bukala (bracelet), panyo (handkerchief), saya and linadsoy (dress or wardrobe). Then, I asked why do they wear those accessories and what are their significances to their lives. She answered “dayan-dayan” or “pang-pangarte” (for beautification or to beautify their selves). I followed the question on their dances. She was able to perform to me the steps like inaksyon (dancing forward and clapping hands), linuhod (dancing back and forth), inugsak (hopping half), iniko (dancing forward and to the sides), singkulolok (dancing while the feet move forward and a back), and inagong or binanog (a dance for courtship and wedding; this dance uses a handkerchief ). She added, after dancing that these are done during rituals and ceremonies like politics, wedding and harvest. I then asked why do they have perform and dance very seriously and disciplined. It’s not because of money (money was not even mentioned) but because of their tradition to do it and it’s their obligation to continue dance, however, only with dinatuhan or tuluman (purposes and right reasons). There must and should be a reason why they dance. Then I followed up if there are no reasons or if there are reasons but they don’t perform. The answer is “agawan o paninglan magdalo” ([you] will be punished [by a supreme high that sooner, you’ll get] sick or get a bad luck). I asked her to continue telling me their beliefs but she already forgot them. Finally, I asked about the esoteric and exoteric factor in their tribe. “What do you think of your tribe that other tribes think of it as you think?”, I asked. She replied, “Mayad ka ho mga dumano” (being hospitable to the guests or neighbors or being accommodating). She also added that in their tribe, they have to be good to their tatubalay (neighbors) and there should be no backbiting. “What do you think of other tribes that you think other tribes think the same way?”, I continued. She said that they don’t have the right to perceive and judge other tribes according to what they think to prevent from conflicts or gaps. She added that their tribe does not look for fight and ever in the history, they do not fight or look for trouble. They should remain at peace to maintain their tribe not having any mortal enemies. Then, I finally and formally ended the interview with her so that I would still have time with my other respondent. However, before that, I showed her my great gratitude and thanked her a lot for she did help me in my paper. We then took pictures with her and her company and so with their band. Before I left her, she then smiled at me and I smiled back (as a respect).
Prior to my interview with Sigundo Dansuli, I first develop rapport – I said if it’s okay for me to interview him and then I made friends with him. I open my question with very basic ones. First, I asked on the colors of their costumes and their significances. This time, I was able to get information. There are red (signify the position on the society that you are not low but high), white (the peace in their tribe), black (that no matter how peaceful they are, there are still bad things happening just for a while, pains, sufferings and all negative connotations), and yellow (the abundance and riches of their tribe and land). I proceeded with their accessories. They have atubaw (headdress: the arrow must be pointing front so that your position will not be lowered more; if one turns it back, he lowered down more himself), sakuro (a water reservoir made of bamboo) and salay (a prop that symbolizes their way of living or their job). After which, he went back to the position of their tribe in the society saying, they are considered low or the “IPs” (indigenous people). I then, a sort of, gave him a lecture that (according to what I learned from History 3) they are no longer considered IPs but one of the TRI-PEOPLE of Mindanao (Lumads, Maranao, and Christians). I added that we are all equal. In a way, his desperateness or condition was lifted up. He then thanked me for giving that information to him. Then, I continued asking him on their social rank in the tribe. He said that a datu is the one who has the highest position and it is not by the choice of the people but by blood, royal blood. The datu is the one who governs the tribe, gives rules and regulations, the one who holds ceremonies and rituals, and finally, the one who settles problems and conflicts within the tribe. Then I asked what the punishments are and how a datu does settle conflicts. He said that before, the punishments include execution of death but now, the datu no longer uses death as punishment but settles the problem very well, instead. He would find way in order that the victim would forgive the one who does the crime and that the two should and must be reconciled. Because I missed my favorite question on the dance, I inserted why they are so disciplined and serious in dancing and performing. He said that it is their obligation and for their ritual, tradition, tribe and culture, they have and must do it (again, no mention of the money). Next, I asked about their celebrations. He only gave me one and that is New Year. They have to wake up early to welcome the new year so that the bad things (problems and pains) that happened to them the previous year would no longer come back nor return but the new year would bring them joy and peace.
Another interesting about this tribe is the panuyo (an early marriage settled, approved and planed only by the parents of the groom and bride). Sigundo Dansuli was a victim of this. He was still 18 and his wife was 13 when their parents married them both. During their coupled life, they knew that they didn’t like and love each other, thus they didn’t have a child. Good thing a new rule was approved that panuyo will no longer be exercised, thus the two divorced. Divorce is acceptable to their tribe. He then re-married to the one he really loved, and now he’s a father of three children. He pointed then his first and second wife to me.
Then, I proceeded with stories on ghosts and he gave me the kakak (can only be heard but not seen) and manghak-uking (a bird that its face looks like a cat, it bites). They considered these creatures as monsters or ghosts because of their horrific and horror voices.
Then, I asked him about their job and work. Most of them are farmers. They plant crops like gabi, camote, bingggala (camoteng kahoy) and vegetables. They work not only to get money but also to have food. He said that the people before were just fine in eating the binggala but their children do not like it; they look for rice.
Finally, I asked him about their dos and don’ts in their tribes and so with their belief concerning life after death. These are the following:
1. Do not do commit crime or rub during the night without a light or lamp, otherwise, you will become an ant or bee or a pig after you die.
2. Do not sit without a seat; don’t “fake-sit” like sitting on the air because it will bring you bad luck.
3. Do not have a chair without a table or table without a chair for it will bring bad luck.
4. Do not eat within a cooking pot for you will be lost in the woods.
5. Do not eat near or at the door because you will become a hindrance or an obstacle to the people. As a result, they will always hurt you.
6. Do not eat turning your back on the cooking pot. It means that when you backbite, you think the person does not hear or know but actually, he does, so be careful.
7. Do not walk through the kitchen while eating because you will get stumble at the forest.
8. Do not eat on the cover of the cooking put because as a result, you will become a madman and you will always get angry with frowning face.
Then, I used a three-generation test on the data on Dos and Don’ts and life-after-death belief. The first generation is Sigundo Dansuli, 35. For him, he partly believed in these things and when he was younger, the people strongly believed in these. The second generation is Lordan, 25 and Kirino, 21. For them, they know these things but don’t believe in them. The third generation is Timothy Dan, 15 and Ronald, 16. For them, they don’t have any idea on these. Moreover, after I asked them, they even laughed about these beliefs, they looked at each other and saying how could a man when after death becomes an ant or a bee or a pig, then they laughed. Feeling satisfied, I thanked first Sigundo Dansuli (I also showed a great gratitude to him) then Lordan and Kirino, and finally, Timothy and Ronald. I told them that they are a great help this paper.
THE CONCLUSION
My trip to and stay in Malaybalay, Bukidnon had helped me in some various ways. Through the interview, I learned that people with varied environment, setting, timeframe and atmosphere would differ in many aspects. There are things that you believe while they don’t, there are things that they believe, and you don’t. Because of these differences in race, culture, tradition, language, and beliefs, there are many people in chaos and in war for they do not know how to settle and handle these things. All we have to do is respect and understand one another to keep us at peace. After the trip, I go beyond its objectives and goals. I know have a deeper meaning and understanding of culture and tradition affecting the people and through it, people create something, and that is their beliefs. Because of these beliefs and lore, they continue to live and survive. I also understand the role of folklore in the tribes, especially to the Higaonon. Folklore serves as their social restrictions, education, and political constitutions. Thus, through the field trip and interview, I was able to get into the thoughts of men, pick up their beliefs and these have become integrated to the field of folklore, folks with common lore. I will never forget such an experience that helped me comprehend the folklore and humanity of human kind within a tribe; and no matter how old and new a generation is, according a philosopher, “folklore continues to be created and recreated… a dead fossil that refuses to die.” I thank Prof. Puno for such a course that paves the way to interact and be acquainted with that living fossil!
A Midsummer Night's Dream: Experiencing Theater
William Shakespeare (1564-1616), an English playwright and poet, is recognized in much of the world as the greatest of all dramatists. Hundreds of editions of his plays have been published, including translations in all major languages. Scholars have written thousands of books and articles about his plots, characters, themes, and language. He is the most widely quoted author in history, and his plays have probably been performed more times than those of any other dramatist. Among his famous play are Romeo and Juliet, Hamlet, Macbeth, King Lear and A Midsummer Night’s Dream.
A Midsummer Night’s Dream, first performed probably in 1594 or 1595 and first published in 1600, presents a happy blend of fantasy and realism, and may have been intended for performance at an aristocratic wedding. The comedy weaves together a number of separate plots involving three different realms: one inhabited by two pairs of noble Athenian lovers; another by members of the fairy world—notably, King Oberon, Queen Titania, and the mischievous Puck; and the third by a group of bumbling and unconsciously comic townspeople who seek to produce a play for wedding celebrations. These three worlds are brought together in a series of encounters that swerve from the realistic to the magical to the absurd and back again in the space of only a few lines. In Act III, for example, Oberon plays a trick on Titania while she sleeps, employing Puck to anoint her with a potion that will cause her to fall in love with the first creature she sees on waking. As it happens, she opens her eyes to the sight of Bottom the weaver, adorned by Puck with an ass’s head. Yet the comic episode of the Queen of the Fairies “enamored of an ass” echoes the play’s more profound concerns with the nature of love and imagination.
A Midsummer Night's Dream, originally, weaves together a number of separate plots: an argument between the fairy king and queen; a royal wedding in Athens; the love affairs of four young Athenians; and the efforts of a group of common workers to produce a play for the state wedding celebrations. Act I, Scene 2, introduces the workmen as they begin their production and assemble for the distribution of parts; Bottom the weaver's desire to steal the stage and play every role contrasts comically with Snug's timidity. They meet to begin their rehearsals in Act III, Scene 1, and Shakespeare's portrayal of this early amateur dramatic society at work has charmed audiences for many years. As the summer night moves towards its conclusion, the many strands of the plot are increasingly woven together. Here Bottom is drawn into the middle of the conflict between Oberon, the fairy king, and his queen Titania. The sleeping Titania has been bewitched with a magical flower so that she will fall in love with the first man she sees on waking. Stumbling across Bottom and his companions in the forest near Titania's bed, Oberon's servant Puck decides to ensure that the queen's humiliation—and thus his master's revenge—are complete, by transforming the unwitting weaver into an ass.
Here in MSU-IIT (Mindanao State University – Iligan Institute of Technology), there’s a course that concerns with drama and plays. This course is English 145N (Dramatics and Stagecraft); its prerequisite is Introduction to Drama. Of course, students from MSU-IIT can take this course especially the Batchelor of Arts in English (AB English) students. Usually, this course is offered during the second semester of an Academic Year. As a requirement to pass this course, the class must present a play (it may be made by the class or adopted from famous dramatist). This was one of the two major reasons why the third year AB English major students presented William Shakespeare’s A Midsummer Night’s Dream. It was mounted on January 28, 2005 at CASS (College of Arts and Social Sciences) Rooftop. The second reason was the ABEO (AB English Organization) Week was requesting us to present. Copious students, friends, families and faculty came and watched the stunning, astonishing, splendid, comic and spectacular play. I said copious because the room was truly filled with people that others were not accommodated properly; some just stood up and various audiences stood up on top of the chairs solely to see the play.
After the show, various people came to us, shaking our hands. To me, certainly, a number of faculty, friends and people came and shook my hands. They said “Congratulations”, “Very Good”, “Nice”, “Okay”, “Grabe!”, “Stunning”, “Super!”, “Nindota Uy!”, “I like it!”, “I like your acting”, “I like your team up with Helena” and professor Ortega and Tan said “Two more shows!” Looking at their faces, I could confidently say that we did a marvelous job and no definite and exact words can explain how much the audience liked it and how amazing the show was. Even I, myself, was speechless after I heard all those comments and praises; and I said to my self “I’m in pedestal now!” I did feel great and proud later than the show. When I was on my way home, I was aware that I had a shining and smiling face. I could not help but smile and feel good.
However before those blissful moments, I with my classmates undergone or went through difficulties, dilemmas, hardships, pains, sufferings, circumstances, turmoil and injustice to the extent that we felt we couldn’t present at the targeted date. On the process, because of those chaoses, I came to a point that I decided neither to join anymore nor to show up. There are many things to say what happened during the practices and even outside the practices but some were too personal and confidential.
When Prof. Peñola told us who would be the characters of A Midsummer Night’s Dream, I was so excited because I do love acting and theatre stuffs. I was supposed to play the role of Theseus but there were some changes due to some reasons. Thus, I played Demetrius. Actually, I had not seen the movie nor read the play, hence, I had no idea about this character and personality. When I asked my classmates who’d seen the movie or read the play, they would say Demetrius is an arrogant and proud young man. They said he’s looking good however, he’s kind of antagonist in the story. When I evaluated my character I’m not that arrogant (if I am) and proud. Most of all, I don’t have the looks. In other words, I feel that I didn’t match Demetrius and I couldn’t be Demetrius. I needed a lot of work, makeover and characterization so that I could be or move and act just a little like Demetrius. I did had a hard time watching movies and trying to imitate how the antagonists deliver their lines, how they express their feelings, how they move, act, the expressions on their faces, their gestures and how they communicate to the people they like and hate. About my looks, I took care of my face, I eat the right diet and try to sleep early that I would not look tired and horrible. It’s the most that I could do for my face and my character.
After those preparations, I was then so ready to memorize my lines and deliver them. When I came to our practice, I was so excited to work with my classmates and friends. I feel comfortable because I know them. The first practice was fine but sooner, I noticed that most of the characters don’t come in time, would be absent, and during rehearsals, they are not that serious and dedicated. Because of that, I didn’t feel like becoming serious for it was useless, my classmates would just go there and be funny, laugh and play literally. In spite all those, my classmates would just tolerate and compromise, they would say “be serious” but they don’t do anything to stop those who were making funny stuffs. It was true that they would say, “Stop it” but you could see in their faces that they were not so serious in disciplining them. They would even go along with them. No matter how immoral some of the characters would do during the practice, as long as he’s/she’s their friend, its okay, perfectly fine. One time I was late because a teacher told me to do things for her. When I came in, “the group” mocked and ridiculed me for being late. They said because I was late, the practice was delayed; all characters must be in to have a practice. Actually, I was not the director and I didn’t play the character that had a lot of speaking lines. They can practice without me. In the first place, I was late for some reasonable reasons but they hated me that much. The next time I came on time, one of the members of “the group” was late with no reasons, but still we proceeded with our practice. When he/she came, they did say nothing. They even did friendly expressions and gestures. As we continue with our practice, again, a member of “the group” was making foolishness (laughed, mocked, dance and extended lines with nonsense). They laughed and compromised. Nevertheless, there was one time when a classmate of ours laughed in the middle of the practice because he mispronounced, “the group” immediately commented and scolded him for not being serious. They were angry then because, according to “the group”, we’re not doing any good to the play. Honestly, there were many proofs that “the group” was so unfair and because some members of it were on high position of the play, they made their own rules and regulations. They consider inconsiderable behaviors and inconsiderate to considerable behaviors. These things did happen until we had our final presentation. Many of us suffered but we continued for our grade and for the department.
The final day had come. We came early for decorations. All I can say to the decorations was that it was not too much and not too poor. I believe it was just enough to capture the environment the play wanted to show and depict. In doing the decorations, I could see the “props” (all women) who were so poor doing the carrying of heavy objects clean here and there. I think they did all things beyond what they should.
At 4 pm, the characters put make-up with the help of some staffs. Well, what I could say to the make-up thing was that there are only few who can do that stuff but there were many characters who needed it. To the make-up artists, they were so in a hurry that they were so harsh on our faces, it was such a painful experience especially the eyeliner thing. Another thing was that there were only few make-up kits, lipstick and foundation. During the make-up thing, it was so hot but there were only two electric fan, many would compete just to get the wind. Together with the make up session was the costume rehearsal session. I was astonished by the effect of the colors, design and style. However, we didn’t look Shakespearean. We look like we’re going to a JS Prom, the females wore gowns and the males wore Americana. It could have been, if there were a lot of money, went to the tailoring shop and made perfect and appropriate costumes for us. Well, it didn’t happen, we’re poor.
The play didn’t start exactly as we planned because some faculty members came in late (Filipino Time). We started perhaps 6:20 pm. The show started with the fairies dancing. Obviously, they didn’t act that well but I believe some of them did well and tried their very best. When it comes to acting (this is not only coming from my own observation but also from the audience) it was perfectly fine. We were good actors. Some people said that even if they didn’t hear our words, they still comprehend and understand because of our expressions, actions and gestures. Seemingly, we’re professional artists who can convincingly perform and entertain. I believe, we were able to let the audience interact and let them react what we expected.
A play isn’t that good without the technical stuffs, the lights, sounds and microphones. The sounds system wasn’t good enough because the background music wasn’t heard by the people in the back. Sometimes the sounds would produce noise and unnecessary tones. Obviously, there were also problems with the lights. There was a scene where this portion had to be lighted but the light assigned there was off. There was also a part where this portion of the stage must not have light but there was light on it. However, the light did help create scenery that was almost perfect. The blending and combinations of it produce a spectacular show. It makes the atmosphere dark, light, dim, lonely and happy. Some of the people even said that the light contributed much to the effectiveness of the show. Well, we couldn’t expect much from the technicians because we didn’t pay that much. When it comes to the microphones, we lacked. The characters passed and passed the microphones from one to another, thus delaying a bit the show. Because we lacked microphones, almost all the people didn’t hear what we said.
Those difficulties produced a sweet and colorful fruit that caused the audience to ask more, to ask for a series of shows. I think we deserved those praises and comments because we did our best in spite of all the turmoil within the class. We strived hard just to entertain the audience so that we could get a grade that matches our competence and talent. Because of that, many people were entertained. I confess that the play has changed my life a bit. More people appreciate me and my talent and more people know me. It somehow enhances and develops my skills in acting and delivering lines. I may not be the best actor but I played the role and character of the best actor. I know I will never forget this momentous experience; it’s already part of my past, my history and my moment that once I was Demetrius!
A Midsummer Night’s Dream, first performed probably in 1594 or 1595 and first published in 1600, presents a happy blend of fantasy and realism, and may have been intended for performance at an aristocratic wedding. The comedy weaves together a number of separate plots involving three different realms: one inhabited by two pairs of noble Athenian lovers; another by members of the fairy world—notably, King Oberon, Queen Titania, and the mischievous Puck; and the third by a group of bumbling and unconsciously comic townspeople who seek to produce a play for wedding celebrations. These three worlds are brought together in a series of encounters that swerve from the realistic to the magical to the absurd and back again in the space of only a few lines. In Act III, for example, Oberon plays a trick on Titania while she sleeps, employing Puck to anoint her with a potion that will cause her to fall in love with the first creature she sees on waking. As it happens, she opens her eyes to the sight of Bottom the weaver, adorned by Puck with an ass’s head. Yet the comic episode of the Queen of the Fairies “enamored of an ass” echoes the play’s more profound concerns with the nature of love and imagination.
A Midsummer Night's Dream, originally, weaves together a number of separate plots: an argument between the fairy king and queen; a royal wedding in Athens; the love affairs of four young Athenians; and the efforts of a group of common workers to produce a play for the state wedding celebrations. Act I, Scene 2, introduces the workmen as they begin their production and assemble for the distribution of parts; Bottom the weaver's desire to steal the stage and play every role contrasts comically with Snug's timidity. They meet to begin their rehearsals in Act III, Scene 1, and Shakespeare's portrayal of this early amateur dramatic society at work has charmed audiences for many years. As the summer night moves towards its conclusion, the many strands of the plot are increasingly woven together. Here Bottom is drawn into the middle of the conflict between Oberon, the fairy king, and his queen Titania. The sleeping Titania has been bewitched with a magical flower so that she will fall in love with the first man she sees on waking. Stumbling across Bottom and his companions in the forest near Titania's bed, Oberon's servant Puck decides to ensure that the queen's humiliation—and thus his master's revenge—are complete, by transforming the unwitting weaver into an ass.
Here in MSU-IIT (Mindanao State University – Iligan Institute of Technology), there’s a course that concerns with drama and plays. This course is English 145N (Dramatics and Stagecraft); its prerequisite is Introduction to Drama. Of course, students from MSU-IIT can take this course especially the Batchelor of Arts in English (AB English) students. Usually, this course is offered during the second semester of an Academic Year. As a requirement to pass this course, the class must present a play (it may be made by the class or adopted from famous dramatist). This was one of the two major reasons why the third year AB English major students presented William Shakespeare’s A Midsummer Night’s Dream. It was mounted on January 28, 2005 at CASS (College of Arts and Social Sciences) Rooftop. The second reason was the ABEO (AB English Organization) Week was requesting us to present. Copious students, friends, families and faculty came and watched the stunning, astonishing, splendid, comic and spectacular play. I said copious because the room was truly filled with people that others were not accommodated properly; some just stood up and various audiences stood up on top of the chairs solely to see the play.
After the show, various people came to us, shaking our hands. To me, certainly, a number of faculty, friends and people came and shook my hands. They said “Congratulations”, “Very Good”, “Nice”, “Okay”, “Grabe!”, “Stunning”, “Super!”, “Nindota Uy!”, “I like it!”, “I like your acting”, “I like your team up with Helena” and professor Ortega and Tan said “Two more shows!” Looking at their faces, I could confidently say that we did a marvelous job and no definite and exact words can explain how much the audience liked it and how amazing the show was. Even I, myself, was speechless after I heard all those comments and praises; and I said to my self “I’m in pedestal now!” I did feel great and proud later than the show. When I was on my way home, I was aware that I had a shining and smiling face. I could not help but smile and feel good.
However before those blissful moments, I with my classmates undergone or went through difficulties, dilemmas, hardships, pains, sufferings, circumstances, turmoil and injustice to the extent that we felt we couldn’t present at the targeted date. On the process, because of those chaoses, I came to a point that I decided neither to join anymore nor to show up. There are many things to say what happened during the practices and even outside the practices but some were too personal and confidential.
When Prof. Peñola told us who would be the characters of A Midsummer Night’s Dream, I was so excited because I do love acting and theatre stuffs. I was supposed to play the role of Theseus but there were some changes due to some reasons. Thus, I played Demetrius. Actually, I had not seen the movie nor read the play, hence, I had no idea about this character and personality. When I asked my classmates who’d seen the movie or read the play, they would say Demetrius is an arrogant and proud young man. They said he’s looking good however, he’s kind of antagonist in the story. When I evaluated my character I’m not that arrogant (if I am) and proud. Most of all, I don’t have the looks. In other words, I feel that I didn’t match Demetrius and I couldn’t be Demetrius. I needed a lot of work, makeover and characterization so that I could be or move and act just a little like Demetrius. I did had a hard time watching movies and trying to imitate how the antagonists deliver their lines, how they express their feelings, how they move, act, the expressions on their faces, their gestures and how they communicate to the people they like and hate. About my looks, I took care of my face, I eat the right diet and try to sleep early that I would not look tired and horrible. It’s the most that I could do for my face and my character.
After those preparations, I was then so ready to memorize my lines and deliver them. When I came to our practice, I was so excited to work with my classmates and friends. I feel comfortable because I know them. The first practice was fine but sooner, I noticed that most of the characters don’t come in time, would be absent, and during rehearsals, they are not that serious and dedicated. Because of that, I didn’t feel like becoming serious for it was useless, my classmates would just go there and be funny, laugh and play literally. In spite all those, my classmates would just tolerate and compromise, they would say “be serious” but they don’t do anything to stop those who were making funny stuffs. It was true that they would say, “Stop it” but you could see in their faces that they were not so serious in disciplining them. They would even go along with them. No matter how immoral some of the characters would do during the practice, as long as he’s/she’s their friend, its okay, perfectly fine. One time I was late because a teacher told me to do things for her. When I came in, “the group” mocked and ridiculed me for being late. They said because I was late, the practice was delayed; all characters must be in to have a practice. Actually, I was not the director and I didn’t play the character that had a lot of speaking lines. They can practice without me. In the first place, I was late for some reasonable reasons but they hated me that much. The next time I came on time, one of the members of “the group” was late with no reasons, but still we proceeded with our practice. When he/she came, they did say nothing. They even did friendly expressions and gestures. As we continue with our practice, again, a member of “the group” was making foolishness (laughed, mocked, dance and extended lines with nonsense). They laughed and compromised. Nevertheless, there was one time when a classmate of ours laughed in the middle of the practice because he mispronounced, “the group” immediately commented and scolded him for not being serious. They were angry then because, according to “the group”, we’re not doing any good to the play. Honestly, there were many proofs that “the group” was so unfair and because some members of it were on high position of the play, they made their own rules and regulations. They consider inconsiderable behaviors and inconsiderate to considerable behaviors. These things did happen until we had our final presentation. Many of us suffered but we continued for our grade and for the department.
The final day had come. We came early for decorations. All I can say to the decorations was that it was not too much and not too poor. I believe it was just enough to capture the environment the play wanted to show and depict. In doing the decorations, I could see the “props” (all women) who were so poor doing the carrying of heavy objects clean here and there. I think they did all things beyond what they should.
At 4 pm, the characters put make-up with the help of some staffs. Well, what I could say to the make-up thing was that there are only few who can do that stuff but there were many characters who needed it. To the make-up artists, they were so in a hurry that they were so harsh on our faces, it was such a painful experience especially the eyeliner thing. Another thing was that there were only few make-up kits, lipstick and foundation. During the make-up thing, it was so hot but there were only two electric fan, many would compete just to get the wind. Together with the make up session was the costume rehearsal session. I was astonished by the effect of the colors, design and style. However, we didn’t look Shakespearean. We look like we’re going to a JS Prom, the females wore gowns and the males wore Americana. It could have been, if there were a lot of money, went to the tailoring shop and made perfect and appropriate costumes for us. Well, it didn’t happen, we’re poor.
The play didn’t start exactly as we planned because some faculty members came in late (Filipino Time). We started perhaps 6:20 pm. The show started with the fairies dancing. Obviously, they didn’t act that well but I believe some of them did well and tried their very best. When it comes to acting (this is not only coming from my own observation but also from the audience) it was perfectly fine. We were good actors. Some people said that even if they didn’t hear our words, they still comprehend and understand because of our expressions, actions and gestures. Seemingly, we’re professional artists who can convincingly perform and entertain. I believe, we were able to let the audience interact and let them react what we expected.
A play isn’t that good without the technical stuffs, the lights, sounds and microphones. The sounds system wasn’t good enough because the background music wasn’t heard by the people in the back. Sometimes the sounds would produce noise and unnecessary tones. Obviously, there were also problems with the lights. There was a scene where this portion had to be lighted but the light assigned there was off. There was also a part where this portion of the stage must not have light but there was light on it. However, the light did help create scenery that was almost perfect. The blending and combinations of it produce a spectacular show. It makes the atmosphere dark, light, dim, lonely and happy. Some of the people even said that the light contributed much to the effectiveness of the show. Well, we couldn’t expect much from the technicians because we didn’t pay that much. When it comes to the microphones, we lacked. The characters passed and passed the microphones from one to another, thus delaying a bit the show. Because we lacked microphones, almost all the people didn’t hear what we said.
Those difficulties produced a sweet and colorful fruit that caused the audience to ask more, to ask for a series of shows. I think we deserved those praises and comments because we did our best in spite of all the turmoil within the class. We strived hard just to entertain the audience so that we could get a grade that matches our competence and talent. Because of that, many people were entertained. I confess that the play has changed my life a bit. More people appreciate me and my talent and more people know me. It somehow enhances and develops my skills in acting and delivering lines. I may not be the best actor but I played the role and character of the best actor. I know I will never forget this momentous experience; it’s already part of my past, my history and my moment that once I was Demetrius!
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