The Literary Forms in Philippine

Literature
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CHRISTINE F. GODINEZ-ORTEGA

       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.”

Pre-Colonial Times

       Owing to the works of our own archaeologists, ethnologists and anthropologists, we

are able to know more and better judge information about our pre-colonial times set
against a bulk of material about early Filipinos as recorded by Spanish, Chinese, Arabic
and other chroniclers of the past.

       Pre-colonial inhabitants of our islands showcase a rich past through their folk
speeches, folk songs, folk narratives and indigenous rituals and mimetic dances that
affirm our ties with our Southeast Asian neighbors.

       The most seminal of these folk speeches is the riddle which is tigmo in
Cebuano, bugtong in Tagalog,paktakon in Ilongo and patototdon in Bicol. Central to the
riddle is the talinghaga or metaphor because it “reveals subtle resemblances between
two unlike objects” and one’s power of observation and wit are put to the test. While
some riddles are ingenious, others verge on the obscene or are sex-related:

Gaddang:
        Gongonan nu usin y amam If you pull your daddy’s penis

        Maggirawa pay sila y inam. Your mommy’s vagina, too,

                   (Campana) screams. (Bell)

       The proverbs or aphorisms express norms or codes of behavior, community beliefs

or they instill values by offering nuggets of wisdom in short, rhyming verse.

       The extended form, tanaga, a mono-riming heptasyllabic quatrain expressing

insights and lessons on life is “more emotionally charged than the terse proverb and
thus has affinities with the folk lyric.” Some examples are the basahanon or extended
didactic sayings from Bukidnon and the daraida and daragilon from Panay.

       The folk song, a form of folk lyric which expresses the hopes and aspirations, the
people’s lifestyles as well as their loves. These are often repetitive and sonorous,
didactic and naive as in the children’s songs or Ida-ida(Maguindanao), tulang
pambata (Tagalog) or cansiones para abbing (Ibanag).

       A few examples are the lullabyes or Ili-ili (Ilongo); love songs like
the panawagon and balitao (Ilongo);harana or serenade (Cebuano);
the bayok (Maranao); the seven-syllable per line poem, ambahan of the Mangyans that
are about human relationships, social entertainment and also serve as a tool for
teaching the young; work songs that depict the livelihood of the people often sung to go
with the movement of workers such as the kalusan (Ivatan), soliranin (Tagalog rowing
song) or the mambayu, a Kalinga rice-pounding song; the verbal jousts/games like
the duplo popular during wakes.

       Other folk songs are the drinking songs sung during carousals like the tagay
(Cebuano and Waray); dirges and lamentations extolling the deeds of the dead like
the kanogon (Cebuano) or the Annako (Bontoc).

       A type of narrative song or kissa among the Tausug of Mindanao, the parang sabil,
uses for its subject matter the exploits of historical and legendary heroes. It tells of a
Muslim hero who seeks death at the hands of non-Muslims.

       The folk narratives, i.e. epics and folk tales are varied, exotic and magical. They
explain how the world was created, how certain animals possess certain characteristics,
why some places have waterfalls, volcanoes, mountains, flora or fauna and, in the case
of legends, an explanation of the origins of things. Fables are about animals and these
teach moral lessons.

       Our country’s epics are considered ethno-epics because unlike, say, Germany’s
Niebelunginlied, our epics are not national for they are “histories” of varied groups that
consider themselves “nations.”
       The epics come in various
names: Guman (Subanon); Darangen (Maranao); Hudhud (Ifugao);
andUlahingan (Manobo). These epics revolve around supernatural events or heroic
deeds and they embody or validate the beliefs and customs and ideals of a community.
These are sung or chanted to the accompaniment of indigenous musical instruments
and dancing performed during harvests, weddings or funerals by chanters. The
chanters who were taught by their ancestors are considered “treasures” and/or
repositories of wisdom in their communities.

       Examples of these epics are the Lam-

ang (Ilocano); Hinilawod (Sulod); Kudaman (Palawan); Darangen(Maranao); Ulahingan 
(Livunganen-Arumanen Manobo); Mangovayt Buhong na Langit (The Maiden of the
Buhong Sky from Tuwaang–Manobo); Ag Tobig neg Keboklagan (Subanon);
and Tudbulol (T’boli).

The Spanish Colonial Tradition

       While it is true that Spain subjugated the Philippines for more mundane reasons,
this former European power contributed much in the shaping and recording of our
literature.   Religion and institutions that represented European civilization enriched the
languages in the lowlands, introduced theater which we would come to know
as komedya, the sinakulo, the sarswela, the playlets and the drama. Spain also brought
to the country, though at a much later time, liberal  ideas and an internationalism that
influenced our own Filipino intellectuals and writers for them to understand the
meanings of “liberty and freedom.”

       Literature in this period may be classified as religious prose and poetry and secular
prose and poetry.

       Religious lyrics written by ladino poets or those versed in both Spanish and
Tagalog were included in early catechism and were used to teach Filipinos the Spanish
language. Fernando Bagonbanta’s “Salamat nang walang hanga/gracias de sin
sempiternas” (Unending thanks) is a fine example that is found in the Memorial de la
vida cristiana en lengua tagala (Guidelines for the Christian life in the Tagalog
language) published in 1605.

       Another form of religious lyrics are the meditative verses like the dalit appended
to novenas and catechisms. It has no fixed meter nor rime scheme although a number
are written in octosyllabic quatrains and have a solemn tone and spiritual subject
matter.

       But among the religious poetry of the day, it is the pasyon in octosyllabic quintillas
that became entrenched in the Filipino’s commemoration of Christ’s agony and
resurrection at Calvary. Gaspar Aquino de Belen’s “Ang Mahal na Passion ni Jesu
Christong Panginoon natin na tola” (Holy Passion of Our Lord Jesus Christ in Verse) put
out in 1704 is the country’s earliest known pasyon.
       Other known pasyons chanted during the Lenten season are in Ilocano,
Pangasinan, Ibanag, Cebuano, Bicol, Ilongo and Waray.

       Aside from religious poetry, there were various kinds of prose narratives written to
prescribe proper decorum. Like the pasyon, these prose narratives were also used for
proselitization. Some forms are: dialogo(dialogue), Manual de Urbanidad (conduct
book); ejemplo (exemplum) and tratado (tratado). The most well-known are Modesto de
Castro’s “Pagsusulatan ng Dalawang Binibini na si Urbana at si Feliza”
(Correspondence between the Two Maidens Urbana and Feliza) in 1864 and Joaquin
Tuason’s “Ang Bagong Robinson” (The New Robinson) in 1879, an adaptation of Daniel
Defoe’s novel.

       Secular works appeared alongside historical and economic changes, the

emergence of an opulent class and the middle class who could avail of a European
education. This Filipino elite could now read printed works that used to be the exclusive
domain of the missionaries.

       The most notable of the secular lyrics followed the conventions of a romantic
tradition: the languishing but loyal lover, the elusive, often heartless beloved, the rival.
The leading poets were Jose Corazon de Jesus (Huseng Sisiw) and Francisco
Balagtas. Some secular poets who wrote in this same tradition were Leona Florentino,
Jacinto Kawili, Isabelo de los Reyes and Rafael Gandioco.

       Another popular secular poetry is the metrical romance, the awit and korido in

Tagalog. The awit is set in dodecasyllabic quatrains while the korido is in octosyllabic
quatrains. These are colorful tales of chivalry from European sources made for singing
and chanting such as Gonzalo de Cordoba (Gonzalo of Cordoba) and Ibong
Adarna (Adarna Bird). There are numerous metrical romances in Tagalog, Bicol, Ilongo,
Pampango, Ilocano and in Pangasinan. The awit as a popular poetic genre reached
new heights in Balagtas’ “Florante at Laura” (ca. 1838-1861), the most famous of the
country’s metrical romances.

       Again, the winds of change began to blow in 19th century Philippines. Filipino
intellectuals educated in Europe called ilustrados began to write about the downside of
colonization. This, coupled with the simmering calls for reforms by the masses gathered
a formidable force of writers like Jose Rizal, Marcelo H. del Pilar, Mariano Ponce, Emilio
Jacinto and Andres Bonifacio.

       This led to the formation of the Propaganda Movement where prose works such as
the political essays and Rizal’s two political novels, Noli Me Tangere and the El
filibusterismo helped usher in the Philippine revolution resulting in the downfall of the
Spanish regime, and, at the same time planted the seeds of a national consciousness
among Filipinos.

       But if Rizal’s novels are political, the novel Ninay (1885) by Pedro Paterno is largely
cultural and is considered the first Filipino novel. Although Paterno’s Ninay gave
impetus to other novelists like Jesus Balmori and Antonio M. Abad to continue writing in
Spanish, this did not flourish.

       Other Filipino writers published the essay and short fiction in Spanish in La
Vanguardia, El Debate,Renacimiento Filipino, and Nueva Era. The more notable
essayists and fictionists were Claro M. Recto, Teodoro M. Kalaw, Epifanio de los
Reyes, Vicente Sotto, Trinidad Pardo de Tavera, Rafael Palma, Enrique Laygo (Caretas
or Masks, 1925) and Balmori who mastered the prosa romantica or romantic prose.

       But the introduction of English as medium of instruction in the Philippines hastened

the demise of Spanish so that by the 1930s, English writing had overtaken Spanish
writing. During the language’s death throes, however, writing in the romantic tradition,
from the awit and korido, would continue in the novels of Magdalena Jalandoni. But
patriotic writing continued under the new colonialists. These appeared in the vernacular
poems and modern adaptations of works during the Spanish period and which further
maintained the Spanish tradition.

The American Colonial Period

       A new set of colonizers brought about new changes in Philippine literature. New
literary forms such as free verse [in poetry], the modern short story and the critical
essay were introduced. American influence was deeply entrenched with the firm
establishment of English as the medium of instruction in all schools and with literary
modernism that highlighted the writer’s individuality and cultivated consciousness of
craft, sometimes at the expense of social consciousness.

       The poet, and later, National Artist for Literature, Jose Garcia Villa used free verse
and espoused the dictum, “Art for art’s sake” to the chagrin of other writers more
concerned with the utilitarian aspect of literature. Another maverick in poetry who used
free verse and talked about illicit love in her poetry was Angela Manalang Gloria, a
woman poet described as ahead of her time. Despite the threat of censorship by the
new dispensation, more writers turned up “seditious works” and popular writing in the
native languages bloomed through the weekly outlets like Liwayway and Bisaya.

       The Balagtas tradition persisted until the poet Alejandro G. Abadilla advocated
modernism in poetry. Abadilla later influenced young poets who wrote modern verses in
the 1960s such as Virgilio S. Almario, Pedro I. Ricarte and Rolando S. Tinio.

       While the early Filipino poets grappled with the verities of the new language,
Filipinos seemed to have taken easily to the modern short story as published in
the Philippines Free Press, the College Folio and Philippines Herald. Paz Marquez
Benitez’s “Dead Stars” published in 1925 was the first successful short story in English
written by a Filipino. Later on, Arturo B. Rotor and Manuel E. Arguilla showed
exceptional skills with the short story.
       Alongside this development, writers in the vernaculars continued to write in the
provinces. Others like Lope K. Santos, Valeriano Hernandez Peña and Patricio Mariano
were writing minimal narratives similar to the early Tagalog short fiction
called dali or pasingaw (sketch).

       The romantic tradition was fused with American pop culture or European influences
in the adaptations of Edgar Rice Burroughs’ Tarzan by F. P. Boquecosa who also
penned Ang Palad ni Pepe after Charles Dicken’sDavid Copperfield even as the realist
tradition was kept alive in the novels by Lope K. Santos and Faustino Aguilar, among
others.

       It should be noted that if there was a dearth of the Filipino novel in English, the
novel in the vernaculars continued to be written and serialized in weekly magazines
like Liwayway, Bisaya, Hiligaynon and Bannawag.

       The essay in English became a potent medium from the 1920’s to the present.
Some leading essayists were journalists like Carlos P. Romulo, Jorge Bocobo, Pura
Santillan Castrence, etc. who wrote formal to humorous to informal essays for the
delectation by Filipinos.

       Among those who wrote criticism developed during the American period were
Ignacio Manlapaz, Leopoldo Yabes and I.V. Mallari. But it was Salvador P. Lopez’s
criticism that grabbed attention when he won the Commonwealth Literay Award for the
essay in 1940 with his “Literature and Society.” This essay posited that art must have
substance and that Villa’s adherence to “Art for Art’s Sake” is decadent.

       The last throes of American colonialism saw the flourishing of Philippine literature in
English at the same time, with the introduction of the New Critical aesthetics, made
writers pay close attention to craft and “indirectly engendered a disparaging attitude”
towards vernacular writings — a tension that would recur in the contemporary period.

The Contemporary Period

       The flowering of Philippine literature in the various languages continue especially

with the appearance of new publications after the Martial Law years and the resurgence
of committed literature in the 1960s and the 1970s.

       Filipino writers continue to write poetry, short stories, novellas, novels and essays
whether these are socially committed, gender/ethnic related or are personal in intention
or not.

       Of course the Filipino writer has become more conscious of his art with the
proliferation of writers workshops here and abroad and the bulk of literature available to
him via the mass media including the internet. The various literary awards such as the
Don Carlos Palanca Memorial Awards for Literature, the Philippines Free Press,
Philippine Graphic, Home Life and Panorama literary awards encourage him to compete
with his peers and hope that his creative efforts will be rewarded in the long run.

       With the new requirement by the Commission on Higher Education of teaching of

Philippine Literature in all tertiary schools in the country emphasizing the teaching of the
vernacular literature or literatures of the regions, the audience for Filipino writers is
virtually assured. And, perhaps, a national literature finding its niche among the
literatures of the world will not be far behind.

About the Author:

Christine F. Godinez-Ortega represents Central and Northern Mindanao in the
National Literary Arts Committee of the NCCA. Her poem “Legend of Maria Cristina
Falls” was performed by the Integrated Performing ArtsGuild during the Haguenau
International Festival de Hoblon in France. She teaches at the College of Arts and
Social Sciences of the Mindanao State University-Iligan Institute of Technology and is a
correspondent of the Philippine Daily Inquirer for Iligan City.