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21ST CENTURY  dexter l  albeza   grade 11  masunurin

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Studying  Philippine literature is so important  because it portrays as a living language . Philippine literature introduces real life situations within the experiential background of the youth to the featured literary pieces. This is bringing us into such issues as environmental awareness, peace education and others

We study literature so that we can better appreciate our literary heritage. We cannot appreciate something that we do not understand. Through a study of our literature, we can trace the rich heritage of ideas handed down to us from our forefathers. Then we can understand ourselves better and take pride in being a  filipino

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The  Noli  is clearly anticlerical in its depiction of the friars and of the Catholic church. Padre Damaso and, to a lesser extent, Padre Salvi, personify clerical abuses—the main cause, in the novel, of the population’s discontent. Rizal’s portraits, however, are not one-dimensional; rather, they reveal the all-too-human faults of each priest. How does the novelist individualize them? How do the failings of Damaso and Salvi propel the novel’s action? The two friars have in common their feelings for Maria Clara, yet those very feelings should divide them

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The diversity and richness of Philippine literature evolved side by side with the country’s history. This can best be appreciated in the context of the country’s pre-colonial cultural traditions and the socio-political histories of its colonial and contemporary traditions.                The average Filipino’s unfamiliarity with his indigenous literature was largely due to what has been impressed upon him: that his country was “discovered” and, hence, Philippine “history” started only in 1521.        So successful were the efforts of colonialists to blot out the memory of the country’s largely oral past that present-day Filipino writers, artists and journalists are trying to correct this inequity by recognizing the country’s wealth of ethnic traditions and disseminating them in schools and in the mass media.        The  rousings  of nationalistic pride in the 1960s and 1970s also helped bring about this change of attitude among a new breed of Filipinos concerned about the “Filipino identity.”

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FRANCIS C. MACANSANTOS PRISCILLA S. MACANSANTOS        The existing literature of the Philippine ethnic groups at the time of conquest and conversion into Christianity was mainly oral, consisting of epics, legends, songs, riddles, and proverbs. The  conquistador , especially its ecclesiastical arm, destroyed whatever written literature he could find, and hence rendered the system of writing (e.g., the  Tagalog  syllabary) inoperable. Among the only native systems of writing that have survived are the syllabaries of the Mindoro Mangyans and the  Tagbanua  of Palawan.        The Spanish colonial strategy was to undermine the native oral tradition by substituting for it the story of the Passion of Christ (Lumbera, p. 14). Although Christ was by no means war-like or sexually attractive as many of the heroes of the oral epic tradition, the appeal of the Jesus myth inhered in the protagonist’s superior magic: by promising eternal life for everyone, he democratized the power to rise above death. It is to be emphasized, however, that the native tradition survived and even flourished in areas inaccessible to the colonial power. Moreover, the tardiness and the lack of assiduity of the colonial administration in making a public educational system work meant the survival of oral tradition, or what was left of it, among the conquered tribes.

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21ST CENTURY dexter l albeza grade 11 masunurin

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