Cloudy Skies, Haiga

Sa Gihapon

Sa Gihapon
Melchor F. Cichon
December 29, 2019
Revised: Dec. 30, 2019

Kon pangutan-on ako kang mga amigo
Kon gabisita-bisita pa ako gihapon kimo
Rang sabat hay sa gihapon
Maski ginatuslok it tatlong dagum rang tagipusuon.

Kon pangutan-on ako kang mga amiga
Kon gatutan-aw-tan-aw pa kita't pagtunod it adlaw
Sa baybay it Boracay
Rang sabat hay sa gihapon
Maski gahiyum-hiyum sanda kakon.

Kon hikita ako ni Nanay
Nga nagamiha-miha rang mga mata
Ag kon ana ako nga pangutan-on kon ok pa kita gihapon
Rang sabat kana hay sa ginapon
Maski mabatyagan nana nga gahaba rang ilong.

Kibuean eon man abi rang tagipusuon  sa kapaslawan
Sa paghigugma.

Pero ikaw man sa ginahapon
Rang Parayaw.

Sa Gihapon.

Uean, Hangin Paeayo

Uean, Hangin Paeayo

Melchor F. Cichon

Dec. 28, 2019

Uean, hangin

Paeayo,  paeayo.

Nagkaeaeuka eon ro among narra;

Pati ro among bubongan nagkaeaapok;

Pati ro among paeay sa kaeanasan nagkaeaeumos.

Gusto eon gid namon ni Inday magkaroling.

Ag mag-ililimaw sa lamesa

Kaibahan mag-ihapon sanday Lolo ag Lola.

Owa eon ngani kasimba

Bangod sa pag-abot ku among

Santatitang Bisitang si Ursula.

Balik ka eang galing sa Hunyo

Indi mo eang pagdaehon

Si Yolanda ag si Ursula.

Ang Malikhaing Panulatang Akeanon

Ang Malikhaing Panulatang Akeanon:

Isang Reaksyon sa Papel na Sinulat ni Dr. Isidoro Cruz

Ni Melchor F. Cichon

December 1, 2014

Bago ang lahat, ako'y nagpapasalamat kay Gng. Phillip Yerro Kimpo sa pag-inbita niya sa akin na magbigay ng kuropkuro hinggil panulatang Aklanon. Labis rin akong nagpapasalamat sa lahat na namumuno nitong seminar. Kung hindi dahil sa inyo, wala rin siguro ako rito.

Aaminin ko. Kakaunti lang talaga ang mga librong Akeanon. Subalit kung magsasamgguni tayo sa listahan ng mga libro na nasa blog ko ay sigurong makikita atin kung ano-ano ang mga librong sinulat at nalathala ng mga manunulat na Aklanon.

Pero dapat nating tandaan na ang literaturang Akeanon ay yumabong ng dumating si Dr. Leoncio P. Deriada sa Lungsod ng Iloilo. Dati kasi siyang nakabase sa Silliman University, Dumaguite City. At pinasigla niya ang bagong panulatang Akeanon dahil sa kanyang pagtuturo sa aming mga manunulat, kasama na rito sina John Barrios, Alex de Juan, Arwena Tamayo, at marami pang iba.

At kapag sinabi kong Literaturang Akeanon, ang ibig kong sabihin ay yaong mga tula, sanaysay, nobela, bugtong, kasabihan, luwa, haiku  at iba pang mga porma nito na sinulat ng mga Aklanon sa ano mang wika, mapa-English, Spanish, Tagalog, Hiligaynon, Filipino, Kinaray-a, at Aklanon man. At ayaw na ayaw naming mga Aklanon writers na  matawag na kami ay bahagi ng Hiligaynon Literature. Kaming mga Aklanon writers ay mga Aklanon writers, at ang aming literatura ay Aklanon Literature.

Noong 1568, may isang tulang Akeanon na sinulat sa baybayin. Ang pamagat nito ay: Hambae Inakeanon. Ito ay isinama ko sa librong, 32 Best Aklanon Poets noong 2009.

Noong 1913, inilathala sa pahayagang Ro Akeanon, ang isang tulang “Alay sa Pahayagang ‘Ro Akeanon’”. At sa sumunod na taon, inilathala naman ang isang tulang “Sa mga Dalaga: mga Tubo Sa Akean.”  Noong 1925, si Gabriel M. Reyes ay sumulat ng isang nobelang Toning.Ang 35-pahinang nobelang ito na nasa Hiligaynon na nilimbag ng La Panayana. Binubuod ng huling talata nito ang buong kuwento:

“Kinumusta niya si Toning, inilapat ang kanyang huling halik sa anak at lumisan na walang iniwan kundi ang malungkot na karanaasan ng kanyang buhay na nagpakita ng mapait na bunga ng bisyo, at kung kay Toning naman ay nagpakita ng birtud ng kagandahan, at ang pangngailangan ng kabatian ng isang babae sa buong buhay niya at kalagayan.”

Noong 1926, si Peping Tansinko Manyas ay naglimbag ng isang maikling nobela napinamagatangTagiposuon nga Hueowaran: Baeasahon Nga may Mataeupangdan (Pusong Huwaran: Babasahing may Aral). Kinukuwento ng 12-tsapter na nobelang ito ang mga kabayanihan ni Pedring at ng kanyang asawang si Pesing upang palayain ang kanilang lupang tinubuan sa mga mananakop. Kasama sa mga obrang ito ang mga tula ni Manyas katulad ng “Sa Adlaw Nga Kinamatyan nay Doctor Jose Rizal.” (“Sa Araw na Ikinamatay ni Doctor Jose Rizal.”). Isa pang tula ni Manyas na napasali sa aklat na ito ay “Haead Sa Adlaw Nga Kinamatyan Ku Napueo Ag Siyam Sa Akean.” (“Sa Araw ng Kamatayan ng Sampu at Siyam sa Aklan”).

Noong 1957, inilathala ni Tente Undoy ang Mga Bilisad-on.  Lakip nito ang 105 na mga kasabihan sa Akeanon.

Ito ang paliwanag ni Tente Undoy tungkol sa bilisad-on:

“Ang mga kasabihan ay mga matimgas at matuwid na mga salita hinggil sa mga katotohanan ng buhay sa ibabaw ng mundo. Ang lakas nitong mga katotohanan ay nagpapatuwid ng baluktot na ugali; nagpapagising sa natutulog na mga tao sa kanilang panaginip, nagpapasaya ng labis ng kahirapan, nagbibigay ng pagtitiwala sa pusong nagpapabaya sa guhit ng palad; at gumagabay sa daan na iniilawan ng ilaw ng silangan.”

Isa sa mga kasabihan na nalathala sa aklat na ito ay ito:

"Ayaw pag matamataha o sikasikaha ro makita mong parang minimong tawong sumaeangdo sa imong tangpaan ay indi mo masayran kun mas tampapaw pa ro ana ko imong baean-an o kabusalian. (Huwag mong matahin o maliitin ang isang taong sa akala mo'y aba na dumating sa iyong tanggapan at baka mas umaapaw pa ang sa kanya kesa sa iyong bayong o kabusalian)."

Sa libro ni Beato de la Cruz, Contribution of Aklanon Minds to Philippine Literature, makikita natin  ang isang tulang Awit ng Balinganga".

Hindi kumpleto ang literaturang Akeanon kung hindi natin isali ang mga tulang pabigkas. Kasali dito ang luwa, alamat, kasabihan at komposo. Hanggang ngayon, ang mga literaturang ito ay buhay pa rin, kahit nawala na ang tinatawag na mga laro katulad ng konggit at bordon. Noon, kung mayroong patay, naglalaro ng bordon ang mga nagdadalamhati at yaong mga natatalo sa larong ito ay pinaparusahan, at ang parusa ay magbigkas ng isang luwa.

Ito ay isang halimbawa ng luwa:

Nag-agto ako sa Kalibo

Nakakita ako't mueto

Pinitik ko ra ueo

Tumugpa sa kaldero

(Pumunta ako ng Kalibo

Nakakita ako ng multo

Pinitik ko ang kanyang ulo

Nahulog sa kaldero)

Patay na ang larong bordon, ngunit buhay pa rin ang pagsusulat ng luwa. Nang magbigay ako ng poetry writing workshop sa Lezo, Aklan noong November 28, 2014, pinasulat ko ng luwa ang mga estudyante at mga guro na sumali sa nasabing palihan. Ito ang isa sa mga sinulat nila:

Nag-agto ako sa Kalibo

Nakakita ako it Ati

Nagbuoe ako it alambri

Ag ginkuhit ko ra panti

***Irish Gail Y. Tugna, November 28, 2014

Pumunta ako ng Kalibo

May nakita akong Ati

Kumuha ako nga alambri

Sinungkit ko ang kanyang panti.

***Salin ni Melchor F. Cichon

Ang mga luwa na Akeanon ay mababasa sa blog ko (http://luwaofwesternvisayas.blogspot.com/) at sa Facebook Account ko.

Ito ang isang halimbawa ng luwa na sinulat ko:

Pag-agto ko sa bukid

Nakakita ako it ibid;

Paglingot ko sa waea,

Gatueok kakon rang nobya.

(Nang pumunta ako sa bundok

Nakakita ako ng bayawak;

Ng lumingon ako sa aking likuran,

Ang nobya ko'y sa akin nakatingin.)

Paano ba sinusulat ang luwa?

Let me quote what I wrote some years back about luwa.

A luwa is a form of poetry that  is usually written in four lines. It used to be first stanza of corrido, that kind of poetry that relates the exploits of kings and princeses. There are also longer luwa.

It is said that it is not advisable to recite luwa if one is not in the wake, because it is believed that a member of the family will die if this is done outside of its proper place.\Because luwa were recited in wakes as part of a punishment to whoever is the loser in a game like konggit, truth or consequence, and bordon, they are very much appreciated if the lines have rhyme, rhythemm, and humor. This is one reason why there are nonsense luwa. The rhythms of luwa are not consistent though., but there are a lot of luwa that have rhyme. This includes the aaaa, aabb, and abab rhyme structure. Occasionally, we can find luwa that have abcd endings.

Here are examples:

Example of an aaaa rhyme scheme:

Pag-agto ko sa Ibajay

May hakita ako nga patay

Gintagting ro ra eagay

Mas mabaskog pa sa lingganay—Unknown

Here you will notice that the endings of all lines are in ay.

For the aabb rhyme scheme:

Pag-agto ko sa bukid

Nakakita ao it ibid;

Paglingot ko sa waea,

Gatueok kakon rang nobya.—Melchor F. Cichon

Here the first and second lines end in id, while the third and the fourth lines end in a.

Here is another ending. The abab rhyming scheme.

Igto sa bukid

May busay nga naga-ilig;

Kon ,agpaligos igto si Ismid,

May daeang butong nga binulig. – Melchor F. Cichon

There are luwa with Spanish or English words.

Paris it navagante

Sa tunga it travisiya

Kinueabos rang suwerte

Hay gulpi nga nadisgrasya—Unknown

Igto sa bukid

May kwarta nga nagaligid

Nagaligid, naga-roll

Dumiritso sa waterfall.—Unknown

There are bawdy luwas, but they are full of imagery. Here is an example:

Pag-agto ni Inday sa Boracay

Napusa ro anang tuway;

Pagkasayod ka anang nanay,

Ana imaw nga ginminueay.—Melchor F. Cichon

For a nonsense luwa here is a classic example:

Secut erat en principio

Bisan libat basta gwapo;

En principio secut erat,

Gwapo pero libat.—Unknown

Secut erat is a Latin word that means Glory Be, a Catholic prayer.

Here are other nonsense luwa:

Nag-agto ako sa Navas

May hakita ako nga bayawas;

Akon nga ginpaeas,

May nahueog nga sibuyas.

There are luwa tat have double meanings. These are the luwa that belong to the adult readers/listeners, if they can deciphere the meaning. Here are two examples:

Masupsup kunta ako

Sa maisot mo nga tuway,

Ugaling ra diperensiya

May bangkaw sa tunga.—Melchor F. Cichon

Maligos kunta ako

Sa maisot mo nga sapa

Ugaling ro kinasaea

My guardia civil sa tunga.—Melchor F. Cichon

There are luwa that are really metaphysical. Here is one:

Ako mangunguma nga taga-Lezo

Maagto sa eanas agod mag-arado,

Rang saeaburan puno’t bungot-bungot

Rang aradong mabuot

Indi magdueot kon indi magtindog.—Melchor F. Cichon

***

Ako si Haring Marikudo

Manugtanum it amamakoe,

Pero ro gustong-gusto gid ni Inday kuno

Ro amamakoe nga sukoe.---Melchor F. Cichon

***

Isa pang uri ng pambigkas na literaturang Akeanon ay ang patugmahanon (bugtong) na hanggang ngayon ay ginagamit pa rin.

Halimbawa:

Ro kaeo ni Esko, puno it bueawan. (Ang sombrero ni Esko, puno ng ginto. Sagot: Aswete.

Ngayon, tatalakayin natin ang pangkasalukuyang literaturang Akeanon.

At ito ay pinasigla ng dumating si Dr. Leoncio P.Deriada sa Lungsod ng Iloilo. Hayaan po ninyo akong basahin ang sinulat kong sanaysay tungkol sa literaturang Akeanon pagkatapos ng regimeng Marcos. Ito ay isinalin sa Filipino ni Lawrence Anthony R. Bernabe at nalathala sa Bigkas Binalaybay: Kritisismo, Antolohiya na inidet nila John Barrios, Melchor F. Cichon, Jonathan P. Jurilla at J.I. E. Teodoro noong  2008.

Matapos ng 1986 Edsa Revolution may naganap na bagong rebolusyon pangliteratura sa Kanlurang Bisayas. Sa pagtaguyod ni Dr. Leoncio P. Deriada, isang dating propesor sa literatura sa UP Visayas, isang rebolusyong pangliteratura ang naganap ng halos sabay-sabay sa Iloilo, Antique at Aklan. Sa kanyang suporta at sa pagpondo ng Cultural Center of the Philippines at nang lumaon sa pamamagitan ng Presidential Commission for Culture and the Arts, na siyang naging National Commission for Culture and the Arts (NCCA), ang mga manunulat sa mga probinsiyang ito ay muling nagsulat ng mga tula at maikling kuwento sa Hiligaynon, Kinaray-a at Akeanon.

Sinuportahan ng NCCA ang pagtatag ng mga lokal na tipunang pang-sining at pinunduhan ang mga kumperensiya, palihan at paglalathala. Naggawad din ito ng mga writing workshops at venue grants. Dalawa sa mga manunulat na nakakuha ng grant na ito sa pagsulat ay sina John Barrios at Melchor F. Cichon.

Naging epektibo ang "political na lapit" ni Dr. Deriada para itulak ang mga lokal na manunulat na sumulat sa kanilang sariling mga wika. Sinabi niya ito sa mga manunulat ng Kinaray-a:

"My politicizing would begin by my saying. There is no such thing as a superior language. No one can give power and dignity to your language except you. Your language has dignity and power if you can do three things with it: sing your songs in it, compose your poems in it, and pray in it. If you can do these in Kinaray-a, then your language is the same level as any language in the world."

Di-naglaon, ginamit rin ang parehong pamamaraan sa mga manunulat sa Akeanon.

Pagkatapos magdaos ng mga palihan sa malikhaing pagsulat at patimpalak sa mga manunulat na Ilonggo at Kinaray-a, pinagpatuloy ni Dr. Deriada ang kanyang krusada sa Aklan. Narito  kung paano niya halos pinilipit ang mga braso ng mga manunulat na Akeanon na magsulat sa Akeanon:

"Liberating itself likewise from literary oblivion was Aklanon. Just as the Antiquenos were forming Tabig, emerging Aklanon writers also formed the Aklanon Literary Circle in Kalibo. Spearheading this was Melchor F. Cichon, a librarian at UP Visayas. Ably assisting him was UP Visayas student John E. Barrios.

"In my various workshops in Iloilo, Cichon had been there listerning to the things I was telling Kinaray-a writers to challenge them. Cichon and Barrios took the challenge and soon the Aklan issue of Ani, which I edited with Cichon, et al., was published by the CCP and launched in Kalibo in early 1993. Cichon, who was by then writing in English and Tagalog-based Filipino, turned out to be the leading poet in his language and has the distinction of being the first Aklanon ever to publish a book of poems in his own language. Eventually, Cichon and Barrios won writing grants from the CCP."

Bukod sa pag-udyok sa mga manunulat sa Kanlurang Bisayas na magsulat, tinutulak rin niya sila na sumali sa isang patimpalak pangliteratura. Isa sa mga ito ang Bigkas Binalaybay ng Sentro ng Wikang Filipino ng UP Visayas. Ang taunang patimpalak sa tulang pasulat at pabigkas ay nakalikop na ng maraming  tula sa Kinaray-a, Hiligaynon, Filipino at Akeanon. Sa pagdaan ng mga taon, nagwagi ang mga makatang Akeanon sa patimpalak na ito. Kabilang dito sina Melchor F. Cichon, Rommel Constantino, Alexander de Juan, Rocky Abello, Antonio F. Tolentino, at June Mijares.

Ang unang palihan sa malikhaing pagsulat na naidaos sa Kalibo, Aklan ay noong Nobyembre 9-10, 1991 sa pamumuno ni Dr. Leoncio P. Draiada. Inisponsor ito ng mga kalilitaw na grupo ng mga Akeanong manunulat, ang Akeanon Literary Circle. Noong Enero 28, 1994 ang unang isyu ng Bueabod, literary journal ng Akeanon Literary Circle, ay inilunsad sa Kalibo, Aklan. Isang pahina ito na mimeograph o photocopy. Ilan sa mga nag-ambag sa journal na ito ang mga kontemporaryong mga makatang Aklanon tulad nina Pett Candido, Joeffrey Ricafuente, at Rommel Constatino. Sa journal na ito din unang lumabas ang mga tulang Akeanon nina Dominador Ilio at Roman de la Cruz. Kapwa silang tinuturing sa pinakamagaling sa mga nakatatandang mga Aklanong manunulat sa Ingles.

Mula 1986 hanggang 2000, tatlong libro ang nilathala ng CCP at NCCA na inedit ni Leoncio P. Deriada atbp. na may kalakip na mga tulang Akeanon, ang Ani, ang Patubas at Mantala. Noong 1998, limang maikling kuwentong Akeanon ang nalathala sa librong Selebrasyon at Lamentasyon: Antolohiya ng mga Maikling Kuwento sa Panay na inedit nina Carmen L. de los Santos, Ma. Milagros G. Lachica at John E. Barrios. Noong 1999, nilathala ni Melchor F. Cichon ang librong Ham-at Madueom ro gabii? (Bakit Madilim ang Gabi?)na naglalaman ng kanyang koleksiyon ng tula. 

Isang bagong pagsulong ang nangyari noong  2002 nang ang mga unang haiku sa Akeanon at English na sinulat ni Melchor F. Cichon ay nalathala sa SanAg, ang literary journal ng Fray Luis de Leon Creative Writing Desk, University of San Agustin at sa Heron's Nest, isang internasyonal na haiku journal na nabase sa Amerika. Isa pang pagsulong sa literaturang Akeanon ang naganap noong 2005 nang lumabas ang unang koleksiyon ng mga maikling kuwento sa Akeanon ni John E. Barrios, Engkan(aw)o ag iba pa nga Matag-ud nga Istorya.

Nang mabuo ang Akeanon Literary Circle, halos lahat ng mga miyembro noon ay mga nag-aaral sa kolehiyo tulad nina John E. Barrios, Alex de Juan, Joeffrey Ricafuente, at Rommel Constantino. Ang bunso noon ay si Am Roselo.Nasa hayskul pa lang siya noon. Ngunit makalipas ng kanilang pagtatapos , naging tigang ang Bueabod sa loob ng halos isang dekada.

Habang hindi pa aktibo ang Bueabod, isang bagong midyum para sa pagsusulat ang lumitaw sa Pilipinas. Ito ang internet. At sa pagdating ng internet, isang bagong uri ng literaturang Akeanon ang nalikha. Ito ang tinatawag ngayon na virtual na literaturang Akeanon. Sa pamamagitan ng internet may natuklas na mga bagong manunulat na Akeanon at nagkaroon ng mga bagong uri ng mga tula sa literaturang Akeanon. Ang mga ito ay ang haiku, senryu, at tanka. Ang mga ito ay mga Hapon na mga uri ng maikling tula na hindi nagagamit ng mga manunulat na Akeanon hanggang sa pagdating ng bagong milenyo.

Tulad ng nabanggit kanina, ang bagong uri ng mga makatang Akeanon ay kagagawan ng website na ito: http://www.my.akeanon.com/. Nilikha ito ng isang grupo ng mga kabataang Akeanon kung saan ang mga Akeanon mula sa iba't-ibang sulok ng mundo ay makapagpalitan ng mga idea. Dito na nagsimula ang on-line workshop sa pagsulat ng tula sa ilalim ni Melchor F. Cichon. Sayang at wala na itong site.

Gamit ang teknik na ginamit ni Dr. Leoncio P. Deriada sa mga palihan sa malikhaing pagsusulat, nagsusulat at nagpo-post sila ng kanilang mga haiku, luwa, o mas mahabang tula sa my.akeanon.com.  Tuwing Sabado, kinokolekta ang kanilang mga gawa, sinusulatan ng mga komeno at pagkatapos ipinopost ang mga orihinal at inayos na tula. Ang resulta ng virtual na palihan na iyon ay ang librong Haiku, Luwa and Other Poems Written by Aklanons na inedit nina Melchor F. Cichon, Edna Laurente Faral at Losally R. Navarro.

Mayroon ding website na nakatuon sa literaturang Akeanon (http://www.geocities.com/aklanonliterature). Sa website na ito, matatagpuan ang mga Akeanong bugtong, kasabihan, luwa, mga tulang mahaba, awit, alamat, salaysay, mga profile ng mga manunulat na Akeanon, annotated Aklanon bibliography, at haiku. Noong Abril 17, 2006  ang website na ito ay binisita na ng 16,417 na beses. May blog ring http://anahawleaf.blogspot.comna tumatampok ng mga haiku at luwa ni Melchor F. Cichon. May iba pang website na nakatuon din sa Aklanon Literature, Pagsapoe (http://pagsapoe.blogspot.com/) na ginawa pa noong 2008. Ito ay ginawa nila Shur at Perry Mangilaya, magkakapatid at pawang mga Aklanon.

Nong 2007, pumili si Melchor F. Cichon ng 25 na pinakmahusay na tulang isinulat ng mga Akeanon. Ang resulta nitong koleksiyon ay nakapost sa kanyang blog, ang Bueabod It Akeanon Literary Circle, http://bueabodalc.blogspot. com/. Itong koleksiyon ay naging basihan sa librong The 32 Best Aklanon Poets na inedit ni Melchor F. Cichon na nalathala noong 2009.

Ito rin ang panahon kung saan naisulat ang maraming Akeanong luwa. Iba't-iba ang paksa nila: pag-ibig, kalikasan, kakulangan sa kaunlaran, kasarian, nasyonalismo, kahirapan, at iba pa.  Dito nagkaroon ng diin sa pagsusulat ng luwa na nalathala sa internet. Ang pinakabagong ambag sa literaturang Akeanon ay ang pagkakalathala sa internet ng tula para sa mga kabataan. Sa pagkakaalam ko, tatlong makata pa lamang ang sumusulat nito: sina Melchor F. Cichon, Cirilo Castillon, Jr., at si Edna Laurente Faral.

Noong 2011, inedit at inilimbag ni Melchor F. Cichon ang Matimgas nga Paeanoblion; Anthology of Poems Written by Aklanons. Ilan sa mga tulang kasama nito ay sinulat nina Angelo Anchita, John Barrios, Joi Barrios, Alexander de Juan, Mila de la Rosa, Phillip Kimpo, Jr., Belle Nabor, at ni Arwena Tamayo.

Ito ang sinabi ni Prof. John Barrios sa koleksiyon na ito: "Ang koleksyon ng mga tulang ito na nabuo sa ambag ng labingpitong (17) manunulat na Aklanon na nakakalat sa iba't ibang panig ng bansa at mundo ay isang pagpapatunay na mayroong maaring balikan at muling bubuuing kultura at kasaysayan. Ang pagkakatanim sa isipan ng mga imahen tulad ng ati sa ati-atihan, ang Jawili Falls, Bagyong Frank, eleksyon at kahit na ang  pinakaordinaryong gawain tulad ng pag-inom sa isang baryo ay kakikitaan pa rin ng mga kahulugan."

Dagdag pang reaksiyon ni Prof. Barrios sa librong ito:  " Angkop lamang ang pamagat ng koleksiyon na Matimgas nga Paeanoblion dahil ito ay kumikilala sa pamana ng mga naunang manunulat at manugbinalaybay na Aklanon.  Kayat mahalagang balikan at kilalanin ang mga sinulat nina Balinganga, Jose Manyas, Ananias Mariano, Pedro  Tordecilla, at iba pang manugbinalybay na Aklanon."

Ano nga ba ang hinaharap ng literaturang Akeanon?

Bago yan, ikinalulungkot kong sabihin na sa mahigit 40 estudyante at guro na sumali sa nakaraan kong palihan sa pagsusulat ng tula sa Lezo, Aklan, isang Aklanong manunulat lang ang alam nila at ito ay si Dr. Jessie Gomez, ang sumulat ng titik ng Aklan March.

Kung tutuusin, iilan lang talaga ang mga malikhaing manunulat na Akeanon.

Sa ganoon sitwasyon, ano-ano naman ang ginagawa ng mga Aklanon upang lalong sumigla at umunlad ang literaturang Aklanon?

Tuwing Sabado ang Gregory Ilejay Castillo Elibrary sa Kalibo ay nagbibigay ng libreng poetry writing workshop. Ang mga resource persons dito ay sina Alex de Juan, John E. Barrios at si Melchor F. Cichon.

Bukod dito, nakikipag-usap ako sa mga Aklanon sa iba't-ibang parte ng mundo at naghihikayat na sumulat ng tula o ano mang porma ng literatura, lalo na sa wikang Akeanon. Karamihan sa kanilang mga obra ay nailathala nila sa kani-kanilang mga Facebook account katulad ni Mila de la Rosa at ang magkapatid na sina Shur at Perry Mangilaya. Sa nabanggit ko na, sila ang gumawa ng blog na Pagsapoe kung saan ang kanilang mga tula sa Akeanon ay inilathala nila. Si Shur Mangilaya ay taga-Ibajay, Aklan at ang mga tula niya ay nanalathala sa Ani. Si Perry Mangilaya naman ay ang editor ngayon ng Liwayway magasin.

Hindi ko alam kung saan tutungo ang panulatang Aklanon. Ang natitiyak ko lang ay kung maraming kabataan ang maturuan ng wastong pagsulat ng ano mang literatura, at kung bibigyan ng suporta ng ating pamahalaan ang mga palihan, kongreso, kumpirensiyang katulad nito, at sa pagpalimbag ng mga libro nila, naniwala akong mas madali ang pag-unlad ng literaturang Akeanon.

Sana nga.

Maraming salamat.

***

Sanggunihan

Barrios, John E. (2011).Introduction. In: Matimgas nga Paeanoblion: Anthology of Poems Written by Aklanons, ed. by Melchor F. Cichon. Lezo, Aklan: Tierra Alta Publications, pp.9-19.

Cichon, Melchor F. (2008), Ang Muling Paglitaw ng Literaturang Akeanon. In: Bigkas Binalaybay: Kritisismo at Antolohiya/ edited by John E. Barrios, Melchor F. Cichon, Jonathan P. Jurilla and J. I. E. Teodora.—Lungsod Iloilo: Unibersidad ng Pilipinas visayas, Sentro ng Wikang Filipino, pp.25-40.

Cichon, Melchor F., ed. (2009). The 32 Best Aklanon Poets. Lezo, Aklan. Tierra Alta Publications.

Pamaeaye in Aklan and its Role in Value Formation

Pamaeaye in Aklan and its Role in Value Formation

By

Melchor F. Cichon

Revised Nov 25, 2012

When it comes to love affairs, today’s teenagers and young adults no longer consult their parents. To them asking permission from their parents as to whom they should marry is old fashion. Many a time, young people would just inform their parents after they have gotten married , or when they already have a child. This shows that our young people want more freedom up to the point that their sense of values are changed.

Against this background, we would like to look into an old Filipino tradition which have been taken for granted. This tradition which is called pamaeaye in Aklan, pamalaye in Iloilo, mamaye in Cebu, pamanhikan in Tagalog, bulung-bulungan in Batangas, is a formal way of seeking the hand of the girl from her parents.

The objectives of this paper are to discuss the old tradition of courting a girl in Aklan, to point out how pamaeaye is done and its role in value formation.

Let us first look into the ways our gentlemen in Aklan court girls until they decide to get married.

Since marriage is a lifetime commitment and a serious matter, selecting a partner should be considered very carefully. Every pros and cons about one’s sweetheart should be evaluated with utmost care because it can bring happiness or sorrow not only to the wife but to the whole family as well. This is the main reason why parents, particularly the mother, meddle in selecting the right partner for their children.

What are the qualities preferred by parents for their daughter? Based on the interview conducted by this writer with some parents in Sta. Cruz, Lezo, Aklan on August 22-23, 1992, the right man should be educated, respectful, helpful, industrious, faithful, has a stable job enough to support a family, and if possible, handsome. He should not be too old for their daughter. His religious faith should be the same with that of the girl, otherwise many troubles will come between the husband and the wife. On the other hand, the right girls for a son should be respectful, knows how to cook, not lazy, owat mantsa or not a disgrasyada, not a flirt, not necessarily a beauty queen, but  must be charming. Her economic status should not be higher than that of the boy. It is sometimes the economic factor that encourages parents of rich families to force their daughters to marry their cousins to preserve their wealth. It is also sometimes the cause of many quarrels among husbands and wives when the girl is richer than the boy.

Ways to court a girl.

Several ways are employed by Aklanon men to court a girl. One is by sending love letters. If a man has no nerve to talk to the girl he loves, he writes her a love letter. If he cannot do it himself, especially in English, he requests his close friend to do it for him. If the girl answers him, one half of his objectives is solved even if the answer is an outright BIG NO. If he does not respond to him, he will still write her until he gets tired or loses interest in writing her. But that is not the end of his so-called hot pursuit operation. He has other means to lure his beloved. He can request a friend, a man, or a woman, who can serve as a go-between for him.  This way, he will not lose face if he is rejected. The only drawback of this technique is that sometimes the go-between becomes the lover of his loved one. The other technique employed by Aklanon men is by serenading the girl. During moonlight nights, the man, along with his friends, goes to the house of the girl and sings love songs in front of the window. Before, most of the houses were on stilts.  If the girl opens the window, he can start his courtship over the window while his friends stay a little farther away until he finishes his talk with the girl. If a good rapport takes place during this period, the man may continue serenading her even after he has been accepted by her. The fourth way is by visiting the girl in her house in the afternoon or early in the evening. If he is entertained, there is a possibility that the girl also likes him. If he is not entertained, it means that he is being rejected either by the mother of the girl or by the girl herself. But that is not all. The fifth way is the old tradition which is called the pangagad. This way the man goes to the house of the girl he loves and does whatever work he can do. The suitor, sometimes fetches water, gathers firewood, chops them if necessary, and brings them to the kitchen. But he must not just dump them in the kitchen. He should arrange them as well for easy use. If there is a fiesta, he must contribute something to the girl’s house for the visitors, and while the food is being prepared, he must be there in the kitchen in the preparation. He must not just sit in the sala waiting to be served, otherwise he will becalled tamad or lazy and that would be one major cause for rejection especially by the parents. If there is nothing else to do, then that could be the best time he would talk to the girl. But he must be very careful, because the eagle eyes of her mother are usually fixed on him. He must not show any harshness in dealing wih her daughter and the rest of her family and relative, otherwise it will be another cause for rejection. After six months or so of doing free services in the girl’s house, and the mother finds out that the man comes up to her expectation, little mistakes are forgotten. At this time, the man gained valuable support in winning the girl he loves. This does not mean however that the man will now live in the girl’s house while he is still rendering his free services to the girl’s parents. He goes home when it’s time to sleep. Trial marriage is not accepted among Aklanon folks. Although at times, the man may sleep in the girl’s house, but in a separate room, if not in the sala together with the girl’s brothers. If the suitor is allowed to sleep in the girl’s house, there is a great possibility than an untoward incident would take place. There were many instances when the suitor would crawl towards the girl’s room and they make love while the parents are sleeping.

Once accepted by the girls, and if the man is now ready to get married, he formally informs the mother of the girl that he wants to marry her daughter. The parents of the girl will now tell the man to inform his parents to come to their house to discuss plans for their wedding. Meanwhile, the girl’s parents will clean their house, and buy foods and drinks, and other things needed when the tigeaeake comes for the pamaeaye.

The Pamaeaye

The man now informs his parents of his intention to get married. If his parents will agree, then they will make necessary preparations for the occasion. If the parents of the boy can handle the pamaeaye themselves, then they will prepare foods and drinks to be brought to the girl’s house and act as spokesman of the man. If the father can not handle the discussion himself with the girl’s  parents, then they will look for somebody, a man or a woman, who can serve as the spokesman  of the tigeaeake. The spokesman is usually a respected person in the community who can best represent the man’s side. On the other hand if the girl’s father or mother can serve as spokeman of the tigbabaye, then she/he becomes the sokeman himself/herself. But if not, then they will look for somebody who can likewise best represent the girl’s side. Once the tigeaeake is ready for the pamaeaye, the parents of the man will now tell their son to inform the girl’s parents that a certain day he and his parents will come to the girl’s house for the formal asking of the girl’s hand.

On the designated day, rain or shine, the tigeaeake will go to the girl’s house. Upon arrival at the house of the girls, the spokesman will usually say: “Tagbaeay! Tagbaeay!” (Literaally means: We are calling the owner of the house or it could also mean there is a visitor at the door). Since the visitors have been anticipated by the house’s owner, the owner of the house will answer by saying:”Saylo! Saylo!” (Come in! Come in!).

The visitors will then enter the house. The future wife could be at the door to welcome the vistors or maybe somewhere in the douse doing something. Later the spokesmen would say: May kaibahan tana kami!” (We have some companions). The owner of the house would then say: “Saylo kamo tanan!” (Everybody, please come in!). By then the companions of the suitor will bring in the cooked food, the drinks, tuba especially, the maeam-an consisting of beetle nuts, lime, tobacco, and buyo for the old folks. With the assistance of the people in the house, the food will be set on the table. Once ready, the boy’s parents will invite the girl’s family members to eat the food they brought in. Meanwhile, the suitor, his parents, his spokesman (if there is any), and some close relatives of the man will talk casually with the parents of the girl, her chosen relatives, the spkeman, and the girl. At this stage, no serious matter is being  discussed up to the point  when a topic on marriage is touched.  And usually the  tigeaeake makes the first hint on the subject. At this juncture, a marriage proposal is presented by the tigeaeake. It is also here where the girl and the boy are formally asked by their respective parents whether they are really ready for marriage. And when they say so, the next thing to do is to discuss the conditions before the marriage is held. This includes the expenses for food, the wedding dress, the aras, the sponsors, the wedding rings, the place where the wedding should take place, the place of the reception, the doti, if there is any, and other things asked by the girl’s parents.

The Conditions

Since the wedding is a family affair and since each family has a large number of relatives and friends, the kind of wedding is thoroughly discussed during the pamaeaye. The discussion will concentrate on whether it should be a grand wedding or just an ordinary one. If it is a grand wedding, then it should be held in the Kalibo Cathedral, in the church or in the chapel during a fiesta. It could even be a civil marriage. But usually a church wedding is preferred by the Aklanon folks. It is then decided whether the reception would be held in a hotel, in a restaurant, at the beach, or in the house of the girl. If the reception is held at the hotel, only the chosen people will be invited. If it is done in the girl’s house, then everybody in the barrio or barangay can take part in the reception. Besides, the relatives will no longer spend much money to buy expensive gifts or hire jeepneys or tricycles in going to Kalibo and back to the barrio.  Morever, those relatives will have a chance to extend whatever help they can.

Other things are discussed during the pamaeaye. At times the parents of the girl would ask for a house where the newly weds could stay. Other parents would ask for some amount as doti, equivalent to a dowry. This doti is oftentimes required by the parents of the girl especially when they do not like the suitor. As usual the parents of the man would try to agree on whatever demands or request the tigbabaye would ask for. However, if the man’s parents could not afford such terms, the boy’s spokeman would bargain the cost of marriage. If the parents of the girl are firm with their demands and the boy’s parents cannot afford  them, then two things will happen. The suitor and his beloved will either elope or they would just call off their marriage. There was an incident involving my uncle who courted a rich girl in our town. The girl belonged to a family with large tracks of rice land, while our grandfather was only a carpenter. My uncle was accepted by this wealthy girl, hence, the sweethearts decided that a pamaeaye be held as the tradition required it. During the negotiation, the mother of the girl demanded P500.00 as doti. During the pre-war period, one hundred pesos would mean P10,000.00 or even more today. Since our grandfather could not raise the amount, he advised my uncle to just forget the marriage. So he informed his girlfriend about it and decided to go to Manila. On the day of his departure,  my uncle’s girlfriend went to my uncle’s house early morning bringing with her the needed amount. Unfortunately, my uncle had already left.  He later married someone else.

Another important thing that is discussed during the pamaeaye is the date of the wedding. The wedding should take place only in any of the following dates: the 10^th, 18^th, th 20^th, or the 30^th of the month, except February.  Why these dates and not this month? It is because these numbers have upward strokes.  It is believed that when the wedding takes place in any of these dates, the couple will prosper. The wedding should not take place in February because this month is incomplete unlike the other months. The other point to remember is that the wedding should not take place after the full moon. It should take place only on the third quarter so that the couple would have an abundant life. The wedding should not also take place on a Tuesday or on a Friday because those days bring bad luck. The other taboo is that the wedding should not take place within the year when either of the families is still mourning. Likewise, the future wife and her future husband are advised not to travel to avoid accidents.

So when everything is settled, the discussion will now switch to other topics and drinking of tuba will start, if it has not taken place yet. One of the most important parts of this talk is the revelation and the giving of advices to both the boy and the girl.  The parents and the relatives of both parties would reveal the good and the bad characteristics of their respective son and daughter. This is done to give the boy and the girl a true picture of their future partner. It is also during this time when parents of both parties give advices to the boy and the girl on how to deal with each other, how to help each other in all their undertakings, and to be faithful to each other no matter what will happen to them.

After this, the visitors will leave. Sometimes, the boy is left behind and goes home the following day. He comes back to the girl’s house to continue his pangagad.

In Aklan, a small party is held in the house of the tigbabaye on the evening of the wedding. In other parts of the Philippines, this practice is pronounced. In Tigbauan, Iloilo for example, a similar practice is usually held which is called disposado. The members of the kapisanan or association of a certain religious group, mostly Catholic, would serenade the girl on the eve of her wedding. After which the serenaders are asked yo partake in the food prepared by the girl’s family. The visitors are usually the girl’s close relatives. The groom-to-be is also invited to grace the occasion. Again, during this activity, the groom-to-be and the bride-to-be are served.

Most of the things mentioned above are practices prior to the 1960s. Today, some of the things are still observed like not travelling on the eve of the wedding day. But pangagad is no longer practiced. And harana is almost gone. In fact many couples do not inform their parents anymore that they are going to marry. They just go home and present their child or children to their parents.