Blake is the enemy of all authority(TM) Essay Example for Free

Blake is the enemy of all authority(TM) Essay Blakes poetry often serves to propagate his anti-authoritarian views and loathing of institutional power. Furthermore, his views often impress upon the reader his belief in the human right for both spiritual and social freedom, unconstrained by established convention. Blakes treatment of the institution of the church and religion is often contemptuous and shows his attitude to what he sees as the hypocrisy of an uncompromising establishment which in his eyes causes misery, rather than nurturing the human sole. In The Garden of Love Blake conveys his anti-clerical message in the stanza the gates of this chapel were shut and reflects his view of the church as exclusionary. Moreover, the shut gates imply that the path to heaven and God does not start at the foot of the alter, but in individual belief and spirituality. The idea is further reinforced in the poem by the image of priests binding with briars my joys and desires and thereby placing the priests in the position of Christs oppressors, making them seem malevolent in robbing people of their natural joyful impulse. The alliteration and assonance within the binding with briars further reinforces the idea of a cruel path to supposed salvation. The Marriage of Heaven and Hell challenges traditional Christian theology and makes the statement that Prisons are built with stones of Law, Brothels with bricks of Religion, this conveys his belief that whilst society may restrain immorality, religion can create it. The prisons built with stones of law also symbolise how traditional doctrinal teaching has imprisoned personal individuality. Furthermore Good is the passive which obeys reason. Evil is the active springing from energy epitomises the teaching of the Church of Blakes time and is contrary to the sentiments of most contemporary readers in an age prizing individuality and condemnatory of passive indolence. The Marriage of Heaven and Hell was composed after the 1789 French Revolution and in a period of radical ideological and political conflict, therefore Blakes condemnation of apathy is aimed to promulgate his vision of anarchic energy free from the restrain of authority. Reason is the bound or outward circumference of energy suggests that living purely through ones intellect is what constrains boundless energy, which to him is eternal delight. So in this respect it is evident that the traditional authority given to rationality is seen as preventative to living life to its full as the restrainer or reason governs the unwilling. This indicates Blakes view that the natural human instinct is to oppose reason and that to act according to reason is tantamount to acting under duress, in the mistaken belief that to oppose reason is to go against the Good [which] is the passive that obeys reason. In the poem The school Boy Blake condemns school- an institution which tries to teach reason as restricting the childs vivacity in his natural environment. How can the bird that is born for joy sit in a cage and sing? is a metaphor for human imprisonment to show that the environment of the classroom cannot cultivate the unrestrained and joyful energy which Blake reveres. This is in contrast to the sky-lark [which] sings with the boy when he rise[s] in a summer morn When the birds sing on every tree. This illustrates the bucolic setting, filled with aural imagery and how joy prevails in the boundless confines of nature. The repression of man-created institutions such as school can be contrasted to the freedom provided by nature, where arguably God is the only authority. The nurses song centres on the liberating environment of nature where the voices of children are heard on the green and laughing is heard on the hill. This evokes the abundance of delight created by Gods creation of the natural world and how in Blakes time the idyllic countryside of England was yet largely unspoiled by large, polluting manufacturers seeking profit maximisation. The laughing of the children in The Nurses Song almost becomes as natural as the song of the little birds and shows that in such pastoral surroundings the childrens freedom is boundless just as that of the birds. However, this freedom is circumscribed by the watchful nurse in The Nurses Song in Songs of Experience who reprimands the children saying your spring and your day are wasted in play and in contrast to the well intentioned protection of the children in the first Nurses Song, this poem presages the eventual loss of the childrens natural freedom. However, Blake does not oppose parental authority arising from love, that is in the best interests of the child. Whilst he may rightfully condemn the parents in The Chimney Sweeper (experience) who clothed [their child] in the clothes of death And taught [him] to sing the notes of woe, this is because they are uncaring and hostile to their childs happiness that is anathema to them. Consequently, their authority is destructive and oppressive. But, Blake does not condemn the guiding role of the mother in The Little Black Boy, who taught [him] underneath a tree, as her teaching is not institutionalised and rigidly doctrinal, but done outdoors in the natural environment that Blake so venerates. Moreover, at a time when slavery was still legal in England and the general perception of other races was of a racist sort, Blakes portrayal of the boy and his mother in an affectionate manner, devoid of savagery would have challenged the notions of his day. In another radical step away from the customs of his time the introduction to Songs of Innocence gives authority to the child, to which the piper assents. Pipe a song about a lamb. / So I piped with merry cheer paints the child was the origin of creativity and beautiful, with the piper as his instrument. The reference to the lamb suggests that the child has a moral and spiritual purpose and that his youthful innocence makes him more adept than the piper to whom he shoes how to convey the message through song. However the transience of the childs authority is conveyed in the words so he vanished from my sight which re-establishes the reality of Blakes time when children were powerless to resist the demands of their elders and could not dictate their own wishes or destinies. Blakes focus on authority is intended to make a social and political statement about the customs of his day. Arguably, he does not oppose all authority but merely the kind arising from self-interest and requiring the sacrifice of fellow human beings. His poetry advocates individuality and unrestrained vivacity for life rare for his time and fundamentally preaches unbridled equality.

The Crucible language essay Essay Example for Free

The Crucible language essay Essay The Crucible by Arthur Miller fits into the genre of a Realism. Its time period is set in the late 1600s. Thus the language used in the script is archaic and realistic for the time period it is set. The images that The Crucible creates in the minds of the audience (although infrequent) are enlarged and exaggerated; Danforth declares he would hang ten thousand that dared to rise against the law and an ocean of salt tears could not melt the resolution of the statutes John Proctor describes his farm as a continent and his wifes behaviour as an everlasting funeral. This enhances the imagery in the minds of an audience. The play is of a naturalistic theme, but in the language Miller can be surreal. In order to make the audience aware of what is happening elsewhere than the scene (within naturalistic conversation) the characters discuss the events that are going on in the town, this is known as Reported action for example Abigail says to Paris Uncle the rumour of witchcraft is all about this is a form of narrative for the audience who cannot leave the present scene on stage. Miller used the actual court records from the witchcraft trials to influence his wording in the script. He studied these in great detail and attempted to use accurate dialect from this time period. However Miller admits that without planning to, he elaborated a few of the grammatical forms, particularly the double negatives. Another influential source for the use of language in The Crucible, which Miller referred too is the king James (authorised) version of the bible. When Proctors wife, Elizabeth, describes to him the effect Abigail has on the court room, imagery is used from the Old Testament of the bible saying and where she walks the crowd will part like the sea for Israel. The fact that everyone inside the play uses the same archaic speech, for example all the men are referred to as mister and the women goody short for goody wife, distances a twenty first century people; it gives the feeling of a diverse society from our own. Even though they are in America the characters do not speak with an American accent as they are still fairly early settlers in the country and sound British. In the script there are distinctive speech patterns enforced by Miller. The servants/slaves in the play use bad grammar for they are low status and uneducated for example Mercy, Proctors servant, says to him I best be off. I have my Ruth to watch. In contrast to Paris the town pastor who has high status, he uses proper wording e. g. you compromise my very character. I have put clothes upon your back and Proctor who is a farmer uses rough language like Ill show you a great doing on your arse one of these days. and uses abbreviations for instance Ah, youre wicked yet, arent y! by this language you can tell hes a bit of a farmer. Various colloquial phrases no longer used like there be no blush about my name and I say shut it both said by Abigail who is an orphan living with her Uncle, Paris. The Proctors farm is big and further away from the town and when he describes it as a continent that indicates to the audience its size and setting. There is not a lot of imagery in The Crucible and this is because it is a naturalistic play and in real life people dont usually go around trying to create imagery in their speech. Although, Miller does use repetition recurrently, particularly the words witchcraft, God and pretence which are the main themes of the play. These words play on the subconscious minds of the audience. God is dead is a widely-quoted and sometimes a misconstrued statement by German philosopher Friedrich Nietzsche. It is found in some of Nietzsches classic work. God is dead is not meant literally, as in God is now physically dead; rather, it is Nietzsches way of saying that the idea of God is no longer capable of acting as a source of any moral code or teleology. Proctor speaks this statement in the last act of the play when he is bound in prison, he is completely battered by his fellow Salemers and he cant believe what cruelty human beings are capable of. Miller makes Proctor say this because that is what he himself is thinking along with a lot of other people at that time of McCarthyism. In the beginning scene of Act two involving Proctor and Elizabeth there is significant language used. To begin with their language is not the same as a modern audiences, their grammar is different; I were planting far out to the forest edge this makes it harder for the audience to relate to the characters. We are reminded of their religion when Proctor says they should pray now for a fair summer. The couple use simple, short sentences when talking to one another, which show conflict Are you well today? I am . it is a rabbit this conveys the tension between them. Proctor uses ominous metaphors in his speech for example Lilac is the smell of nightfall and Its warm as blood beneath the clods. This hints at the blood shed to come. When Proctor rebukes his wife for letting their servant go to Salem he repeats again that it was a fault this enforces his point of authority. Proctor compares their servant to a mouse making Elizabeth, who seemingly cant stand up to her, look even more pathetic. The word God keeps being repeated throughout the scene making an audience think of sin, religion and punishment. More biblical references are made when Goody Proctor states that where she walks the crowd will part like the sea for Israel. Meaning Abigail who apparently has much power at the court, which the audience has found out about through the couples reported action in their conversation. Proctor: Oh, it is a black mischief. Again with the ominous wording. Proctor tells Elizabeth he will think on it referring to testifying in court about Abigail, Elizabeth repeats this statement let you think on it her repeating this is mocking and disrespectful to John. Proctor retorts calling her Women which is equally demeaning which is what Miller was aiming for. When in argument with his wife proctor talks formally compared to how he spoke before I have good reason to think before I charge fraud on Abigail this is unfriendly, in comparison to how he spoke to Abigail his former lover, and similar to a parent using their childs full name when reprimanding them. An everlasting funeral marches round your heart Proctor tells Elizabeth, this again is ominous and he is foreseeing his own death at the end of the play. Proctor compares his wife to a court judge. Imagery for the audience when he says her justice would freeze beer! Miller uses a rich variety of language techniques in the play/script of The Crucible, which communicate narrative, form and content to the observer, which have just been described previously, above.

Importance of breast milk as a mode of passive immunisation in babies

Importance of breast milk as a mode of passive immunisation in babies Importance of breast milk as a mode of passive immunization in babies Content 01) Introduction 02) Composition of breast milk 03) Passive Immunization 4. Components in breast milk which contribute to the passive immunization in babies 4.1) Anti-infective 2) Ant allergic 3) Anti-inflammatory 4) Drugs 05) Conclusion Introduction Breastfeeding provides unsurpassed natural nutrition to the newborn and infant. Human breast milk also contains numerous protective factors against infectious disease and may influence immune system development.If immune system development is significantly improved with the introduction of components of breast milk, then prematurely discontinued breastfeeding may facilitate pathogenesis of many chronic diseases later in life (e.g., autoimmune disorders) In addition to being the best source of nutrition for newborns and infants, human breast milk also provides immunologic protection against many infectionsAlthough most of the immunologic benefit cited by researchers relates to protection from diarrheal diseases that are especially prevalent in developing countries(2,3) breastfeeding has also been shown to protect infants against extra intestinal infections, such as otitis media(4,6)and respiratory diseases.(7,10) Breast-feeding maintains the maternal-fetal immunological link after birth, may favor the transmission of immune competence from the mother to her infant, and is considered an important contributory factor to the neonatal immune defense system during a delicate and crucial period for immune development. The protection from infections may be ensured either passively by factors with anti-infective, hormonal, enzymatic, trophic, and bioactive activity present in breast milk, or through a modulator effect on the neonatal immune system exerted by cells, cytokines, and other immune agents in human milk. This essay will show how these factors of breast milk affect the passive immune system in babies. Composition of Breast milk Breast milk has all the necessary nutrients for infant in correct proportions  including macro and micronutrients. The first fluid produced by mothers after delivery is colostrum, which is distinct in volume, appearance and composition. Colostrum, produced in low quantities in the first few days postpartum, is rich in immunologic components such as secretory IgA, lactoferrin,leukocytes, as well as developmental factors such as epidermal growth factor (4).Colostrumalso contains relatively low concentrations of lactose, indicating its primary functions to beimmunologic and trophic rather than nutritional. Levels of sodium, chloride and magnesiumare higher and levels of potassium and calcium are lower in colostrum than later milk.(1) The nutritional components of human milk derive from three sources: Some of the nutrientsof milk originate by synthesis in the lactocyte, some are dietary in origin, and some originatefrom maternal stores. Overall, the nutritional quality of human milk is highly conserved, butattention to maternal diet is important for some vitamins and the fatty acid composition ofhuman milk.(4) The macronutrient composition of human milk varies within mothers and across lactationbut is remarkably conserved across populations despite variations in maternal nutritional Status (13).The mean macronutrient composition of mature, term milk isestimated to be approximately 0.9 to 1.2 g/dL for protein, 3.2 to 3.6 g/dL for fat, and 6.7 to7.8 g/dL for lactose. Energy estimates range from 65 to 70 kcal/dL, and are highly correlatedwith the fat content of human milk. Macronutrient composition differs between preterm andterm milk, with preterm milk tending to be higher in protein and fat. A study inDavis, California examined the association between maternal characteristics and the composition of human milk macronutrients(4) and found that after 4 months postpartum, themacronutrient concentrations of human milk are associated with one or more of thefollowing factors: Maternal body weight for height, protein intake, parity, return ofmenstruation, and nursing frequency. This study also found that mothers who producehigher quantities of milk tend to have lower milk concentrations of fat and protein but higherconcentrations of lactose. The proteins of human milk are divided into the whey and casein fractions or complexes,with each comprised by a remarkable array of specific proteins and peptides(4,1).The mostabundant proteins are casein, ÃŽ ±-lactalbumin, lactoferrin, secretory immunoglobulin IgA,lysozyme, and serum albumin.(14) Non-protein nitrogen-containing compounds, includingurea, uric acid, creatine, creatinine, amino acids, and nucleotides, comprise ~25% of humanmilk nitrogen. Human milk protein concentration is not affected by maternal diet, but increases with maternal bodyweight for height, and decreases in mothers producing higher amounts of milk.10 Human milk fat is characterized by high contents of palmitic and oleic acids, the formerheavily concentrated in the 2-position and the latter in the 1- and 3-positions of thetriglycerides. Fat is the most highly variable macronutrient of milk. Hind milk, defined as thelast milk of a feed, may contain two to three times the concentration of milk fat found inforemilk, defined as the initial milk of a feed. The principal sugar of human milk is the disaccharide lactose. The concentration of lactosein human milk is the least variable of the macronutrients, but higher concentrations oflactose are found in the milk of mothers producing higher quantities of milk. (10) The other significant carbohydrates of human milk are the oligosaccharides, which compriseapproximately 1 g/dL in human milk, depending on stage of lactation and maternal geneticfactors. (1) Human milk provides the normative standard for infant nutrition. Nevertheless, manymicronutrients vary in human milk depending on maternal diet and body stores , including vitamins A, B1, B2, B6, B12, D,and iodine.(1) Vitamin K is extremely low inhuman milk and thus, the American Academy of Pediatrics recommends an injection of thisvitamin to avoid hemorrhagic disease of the newborn(4).Vitamin D also occurs in lowquantity in human milk, particularly with low maternal exposure to sunshine, a circumstancenow common in populations worldwide Human milk contains numerous growth factors that have wide-ranging effects on theintestinal tract, vasculature, nervous system, and endocrine system. Intestinal maturation and repair: Epidermal growth factor (EGF) Found in amniotic fluid and breast milk, (1, 4) EGF is critical to the maturation andhealing of the intestinal mucosa EGF is highest in early milk anddecreases over lactation.45,46 The average EGF level in colostrum is 2000-fold higher and inmature milk is 100-fold higher than in maternal serum.41 Further, preterm milk containshigher levels of EGF than term milk.(4) Growth and development of the enteral nervous system: Neuronal growth factors (GDNF) In human cells, breast milk-derived GDNF increases neuron survival and outgrowth.51 Tissue growth: The insulin-like growth factor (IGF) superfamily IGF-I and IGF-II, as well as IGF binding proteins and IGF-specific proteases, are found inhuman milk.(1, 4)Levels are highest in colostrum, and steadily decline over the course oflactation.(1,4). Enteraladministration of physiological levels of IGF-I stimulates erythropoiesis and increaseshematocrit.(1) Regulation of the vascular system: Vascular endothelial growth factor (VEGF) Angiogenesis is regulated primarily by the relative expression of VEGF and its antagonists. VEGF concentration is highest in colostrum in both preterm and term human milk, withpreterm milk containing less VEGF than term milk.(4) Intestinal development and prevention of anemia: Erythropoietin (Epo) Milk contains significant quantities of Epo, which is the primary hormone responsible forincreasing red blood cells (RBC). Blood loss, intestinal pathology, and immaturity of thehematopoietic system all contribute to anemia of prematurity, which profoundly impactsgrowth and development. (4,1) Growth-regulating hormones: Calcitonin and Somatostatin Calcitonin and its precursor procalcitonin are present in large quantities in milk.(4) Somatostatin is rapidly degraded in the jejunum and not transferred through theintestinal wall, but delivery with milk protects it from degradation and maintains bioactivity within the lumen (1, 4). Passive Immunization the ability of an organism to resist disease, either through the activities of specialized blood cells or antibodies produced by them in response to natural exposure or inoculation (active immunity) or by the injection of antiserum or the transfer of antibodies from a mother to her baby via the placenta or breast milk (passive immunity)(7,8,10) Passive immunization can be categorized as Natural and Artificial. Artificially prepared antibodies are introduced in congenital or acquired immunodeficiency,4,7where as naturally occurring passive immunity transfer of maternal antibody –mediated immunity through placenta or breast milk(3,4,7). Mother’s previous exposure to antigens is directly proportional to the amount of antibodies present in the milk9. Although antibodies are proteins, they do not breakdown into peptides by the proteolytic activity of infant’s gastric enzymes(14).Thus they provide immunity throughout the digestive tract and systemic immunity without exerting any allergic symptoms (4, 7, 8, 10)for common diseases occur after birth. Components in Breast milk which contribute to the passive immunization of babies These components can be categorized into several groups according to their function. (1) Anti-infective (2) Anti-allergic (3) Anti-inflammatory (4) Drugs (01) Anti-infective properties The protective effect of breast-feeding against infections is called the Anti-infective propertiesin the newborns immature immune system.As compensation has the baby in the first months trans placental spoken transferred IgG from the mother.In addition, antibodies and other immune components transmitted through breast milk(3).Humoral and Cellular factors are responsible for infant immunological properties.(8) Humoral factors There are various protective factors present in human milk, including immunoglobulin (Ig), lysozymes, the bifidus factor and nutrient-carrier proteins which bind vitamin B12,folate,and iron(in lactoferin) and limit their availability for intestinal bacteria, especially E.coli.(8) The immunoglobulins include IgC, IgM and IgD. The most important of these in man appears to be secretory IgA (sIgA).It defers antigenically from serum IgA. Secretory IgA is especially high in colostrum (2-4 mg/ml). sIgA is a compact molecule, and is resistant to proteolytic enzymes of the gastro-intestinal secretions and low stomach ph. Secretory IgAin human milk is in 10-100 times greater concentrations than in maternal serum.(3,8) In older individuals, sIgA is normally produced by sub epithelial cells in the intestinal tract. (8)During the early weeks of life the neonate does not secret this antibody, so that IgA in colostrum and milk act as an antiseptic intestinal paint, protectingintestinal epithelial surfaces until the infant’s own immune mechanisms mature. Bifidus factor is an N-containing carbohydrate. It is present in very high concentrations in colostrum.(3,8) It lost if breast milk is boiled. The bifidus factor in human milk (combined with the low pH of the intestinal contents) facilitates the growth of Lactobacillus bifidus (Bifidobacteria),which appears to have an intestinal guardian function, in particular checking the growth of undesirable, possibly harmful organisms, such as pathogenic E.coli. Human milk contains large amounts of lactoferine (2 mg/100 ml) a powerful bacteriostatic.Lactoferin acts synergistically with sIgA. Lactoferin is an unsaturated iron binding compound which competes for iron with enteral organisms.(3) Lysozyme is a well-recognizedanti-infective substance found in breast milk(up to 2mg/100ml).This enzyme inhibits the growth of many bacterial species by disrupting the proteoglycan layer of the bacterial cell wall(3,7). And may play a role in protecting against various viruses, includingHerpes hominis virus. Fresh breast milk has been used in some traditional cultures as eye drops in the treatment of conjunctivitis. (12) Other anti-infective substances which have a similar protective functions are interferon, derived fromlymphocytes, which may have anti-viral properties against neonatal infections with, for example, herpes virus(8) Cellular effects Human milk is a â€Å"live fluid† as is blood, with active enzymes (lysozyme, lipase), hormones (corticosteroids) and cells. The primary cell in human milk appears to be the microphages (at least 2700 per  µl), with lymphocytes, neutrophils and epithelial cells. The microphages secretelysozyme and lactoferrin. They are motile, amoeboid and phagocytic. Lymphocytes are also abundant in human milk. They produce sIgA and interferon Human breast milk, and especially the early colostrum, contains measurable levels of leukocytes. Breast milk contains up to 4000 leukocyte like cells per micro liter during the first two weeks of life. Colostrum contains approximately 5_106 cells per mL, an amount that decreases tenfold in mature milk. (7,8,3) Most of these leukocytes are macrophages and neutrophils, which phagocytes microbial pathogens. Lymphocytes, including T cells, natural killer cells, and antibody producing B cells, make up 10% of the leukocytes in human breast milk(8). There is evidence to suggest that these cells survive passage through the infant’s gastrointestinal system where they are absorbed and influence the infant’s immune response.(11) Anti-allergic properties Allergic diseases in early childhood due to food poisoning seem to be particularly common in all over the world. Many factors are responsible for food allergy in young children, but cow’s milk proteins such as ÃŽ ±-lactalbumin and ÃŽ ²-lactoglobulin are the commonest allergens. They are not present in human milk.(8,3) The range of diseases due to milk protein intolerance is considerably high and includes atopicdermatitis (infantile eczema) , rhinitis failure to thrive ,otitis media, allergic gastroenteropathy and hypersensivity microhaemorrhages(11). However breast feeding will not eliminate food allergies, not even completely to cow’s milk. It will however reduce the incidence very gradually and delay their onset.(8) Anti-inflammatory properties Although inflammation is a beneficial defense to the infant, an exaggerated inflammatory response will result in reduced intake, illness, and gut damage. It is not entirely clear whether the exaggerated or unchecked inflammatory response to an infectious challenge occurs only in the gut or whether this extends to the infant’s systemic immune system. The overall the balance of factors in breast milk appears to dampen the inflammatory response Cytokines such as IL (Interleukin)6, IL10, Interferon, TGFÃŽ ²(transforming Growth Factor) and TNFR(Tumor Necrosis Factor Receptor) 1 and 11 are anti-inflammatory factors found in breast milk.(3,2) HMOS (Human Milk Oligosaccharides) in breast milk also act as an anti-inflammatory substance. Inflammation benefits the host as a defense mechanism7 and biological anti-inflammatoryof breast milk minimizes the symptoms without interfering the immune response of the infant(9) Drugs/Chemical Toxicants Potentially toxic chemical substances can be taken orally or intravenously by mothers and those drugs can be excreted in human milk. Very recently (1970), a newly recognizeduncommon form of neonatal jaundice has been described associated with the excretion of 3-ÃŽ ±, 2-ÃŽ ² pregnanediol in the breast milk, which competes for glucuronyl transferase in the infant’s liver. This condition has never been associated withkernicterus or other type of brain damage.(3,8) Few decades ago, protection from malaria was sought by administering anti-malarial drugs to nursing mother but, weren’t success.3Some chemical toxicants in drugs can interferewith the metabolism of babies. Ex: Mercury can alter the genetically determined responseof Glucose 6-phosphate dehydrogenase and might cause hemolysis.(3,10) Conclusion After birth the infant is having an immature immune system. Its capacity to produce antibodies is low. To compensate this immunodeficiency breast milk provides immunological factors. Infants immune system gradually develop with the age. Accordingly the constituents of breast milk vary with stage of breast feeding. Breast milk contains lot of immunological factors. Early stage of breast milk it has more, rather than later. By supplying immunity breast milk act as a dynamic, multifaceted fluid, containing nutrients and bio active factors needed for the infant’s health and development. So breast milk is turned out to be the most reliable, safest and cheapest way of supplying nutrients and immunity for the infants. When breast milk provides its immunity it does not cause any other side effects too. So we can finally conclude breast milk as an important mode of passive immunization in babies References (01) Section on Human milk composition Ballard and Morrow pediatrics journal 2013. pg 5263 (02) Section on breastfeeding and health outcomes .Diafericet al pediatrics journal 2013. pg34,5 (03) Human milk in the modern world JelliffeJelliffe. 2nd edition 1979. 85109 (04) Pubmed (05) The normal child.10th edition Roland S Illingworth .2005 (06) Text book of pediatrics .Nelson.19th edition. 2012.pg 28,160 (07) Immunology .RoittBrostoff .4th edition.1996 (08)Journal of nutrition. American society for nutrition. Department of Neonatology and Neonatal Intensive Care, SpedaliCivili, 25123 Brescia, Italy (09) Breastfeeding, Immune response, and long health. Kelly M. Jackson, PhD, Professor, Medical (11) Breastfeeding for Dummies, comparing formula and breast milk .Sharon Parkins, CarrolVannais (12) Personal information (13). Prentice, A. Regional Variations in the Composition of Human Milk. In: Jensen, RG., editor.Handbook of Milk Composition. Academic Press, Inc.; San Diego, CA: 1995. p. 919 (14). Jensen, RG. Handbook of Milk Composition. Academic Press, Inc.; San Diego, CA: 1995.

The Importance of George Wilson in The Great Gatsby Essay -- Great Gat

The Importance of George Wilson in The Great Gatsby   Ã‚  Ã‚   F. Scott Fitzgerald's The Great Gatsby is a superbly written and an intrinsically captivating novel that deals with the decline of the American Dream and how vapid the upper class is. To illustrate and capture the essence of these themes, Fitzgerald uses characters Gatsby, who epitomizes the actual American Dream, and Daisy, who is based on the ideal girl. Yet, as these characters grasp the topics Fitzgerald wants to convey, there is something inherently like missing from the story as a whole. To fill this void, Fitzgerald utilizes minor characters as a means to move the plot along, develop characters further, and build upon the themes present in the novel. One such character is George Wilson.    George Wilson is the naà ¯ve husband to Myrtle Wilson, the woman having an affair with Tom Buchanan, who is the "brute of a man, a great, big, hulking physical specimen"(Fitzgerald 16) husband to Daisy Buchanan, the woman whom Jay Gatsby, the main character, is in love with: a very removed yet significant role in the story. Evidently playing the role of the common man, in a story revolving around wealth and possessions, George Wilson is the owner of an auto body shop and is described as a "spiritless man, anemic and faintly handsome"(29). Wilson's common man image helps to further develop the theme of Wilson is deeply in love with Myrtle to a point where he is paranoid of losing her. "`I've got my wife locked in up there,' explained Wilson calmly. `She's going to stay there till the day after tomorrow and then we're going to move away"(143).    Truly a character that centers on irony, Wilson's wife is indeed having an affair with Tom Buchanan. ... ...murder of Myrtle, neither of which he committed. After fulfilling his vengeance, George sees no need to continue his life and kills himself, as his only reason for living was his love for the late Myrtle. As well as being a climatic point in the plot, the murder of Gatsby concludes the prevalent theme of the decline of the American Dream.    George Wilson's role, however small it may be, in F. Scott Fitzgerald's The Great Gatsby is nonetheless clearly one of consequence and importance. Through Fitzgerald's use of Wilson, major characters, prevalent themes, and points in the plot are developed further. And, ultimately, through these characters that at first seem superficial to the story, Fitzgerald is able to weave a complex and charismatic novel.    Work Cited Fitzgerald, F. Scott. The Great Gatsby. London: Penguin Books, 1990.      

Random Student Drug Testing (RSDT) Essay -- School Drug Testing Progra

What is drug testing? Drug testing is an examination of biologic material such as urine, hair, saliva, or sweat to detect the presence of specific drugs and determine prior drug use. Student random drug testing programs, RSDT, is increasingly common (Edwards). RSDT can help identify the students who are already abusing illicit drugs. Yet most schools only drug test the students, when they should also be drug testing the teachers and staff. Illicit drug use interferes with the ability to learn, affects other students learning and disrupts the teaching environment (Random). Although drug testing at first glance seems like a good idea, it may not be the best decision for every circumstance. Drug testing in high schools will not do very much good. It will cause use in other drugs and create more problems with alternative uses and more sneaky behavior. Drug testing does not prevent drug abuse or stop them from doing it. It usually just pushes them into harsher drugs or into unfamiliar situations. There have been many changes in today’s school systems to help prevent drug use in their students other than drug testing alone. They have introduced a zero tolerance policy. In schools, common zero-tolerance policies concern possession or use of drugs or weapons. Students, and sometimes staff, parents, and other visitors, who possess a banned item for any reason, are always to be punished. They have also introduced metal detectors, sniff dogs, and camera systems. The zero tolerance policy has proven to reduce the presence of these things on school property but doesn’t prevent them outside the walls of the schools. So how do we keep student’s drug free outside of the schools. There are moral aspects of drug testing the student body... ...ext. Web. 25 Nov. 2013. Yamaguchi, Ryoko.†Relationship Between Student and Illicit Drug Use and School†. Student Drug Testing.org. 2003. PDF File. Yamaguchi, Ryoko. â€Å"Drug Testing in Schools: Policies, Practices, and Association With Student Drug Use†. Drug Policy.org. 2003. PDF File.

Hugh Prathers Notes to Myself :: Notes to Myself Essays

Sometimes mankind has to ask the question ‘what is it that makes up the actions and determines the type of interaction that we display when around other people?' Notes to Myself is the contemporary world's way of questioning the value of putting on facades. The novel also questions things we know as ‘ trivial' such as watching a cat sleep on our belly or staring at clouds in the sky. The author used an interesting form for writing his collection, omitting page numbers and leaving no indication as to what subject the reader should expect to be encountering upon reading sections. His views are interesting to say the least. Focusing on self meditation and self reliance, he proceeds to describe human interaction and what he really is thinking when exposed to different situations. For instance, he describes a conversation with a young lady in which she wanted to ‘just be friends' while he being ‘male' can do nothing about the fact that he may be sexually aroused by her whether they were ‘just friends' or not. This type of unconventional expression of human emotion is the color of all of the selections. The author does not wish to conceal feeling nor put on different faces in different situations but be himself and be happy being himself at all times.   Ã‚  Ã‚  Ã‚  Ã‚  Interesting stands on happiness are also expressed. Boredom is vaguely related to happiness by the rationalization that one can be happy simply by picking lint off of the floor. While his thoughts are genuine, one can almost comprehend the randomness of human thought. There is a wrinkled cellophane wrapper on my desk and it reflects my image just as water does. Randomness is definitely one of this books strong points. (That random sentence beforehand was a personal example of the wandering mind).   Ã‚  Ã‚  Ã‚  Ã‚  This is the type of book that you would not want to read between commercials but one that warrants a good hour and a half (at least) of quiet Hugh Prather's Notes to Myself :: Notes to Myself Essays Sometimes mankind has to ask the question ‘what is it that makes up the actions and determines the type of interaction that we display when around other people?' Notes to Myself is the contemporary world's way of questioning the value of putting on facades. The novel also questions things we know as ‘ trivial' such as watching a cat sleep on our belly or staring at clouds in the sky. The author used an interesting form for writing his collection, omitting page numbers and leaving no indication as to what subject the reader should expect to be encountering upon reading sections. His views are interesting to say the least. Focusing on self meditation and self reliance, he proceeds to describe human interaction and what he really is thinking when exposed to different situations. For instance, he describes a conversation with a young lady in which she wanted to ‘just be friends' while he being ‘male' can do nothing about the fact that he may be sexually aroused by her whether they were ‘just friends' or not. This type of unconventional expression of human emotion is the color of all of the selections. The author does not wish to conceal feeling nor put on different faces in different situations but be himself and be happy being himself at all times.   Ã‚  Ã‚  Ã‚  Ã‚  Interesting stands on happiness are also expressed. Boredom is vaguely related to happiness by the rationalization that one can be happy simply by picking lint off of the floor. While his thoughts are genuine, one can almost comprehend the randomness of human thought. There is a wrinkled cellophane wrapper on my desk and it reflects my image just as water does. Randomness is definitely one of this books strong points. (That random sentence beforehand was a personal example of the wandering mind).   Ã‚  Ã‚  Ã‚  Ã‚  This is the type of book that you would not want to read between commercials but one that warrants a good hour and a half (at least) of quiet

Introduction to ambahan Essay

Ambahans inscribed on a bamboo slat The ambahan is a literary product and poetic expression of the Southern Mangyans of Mindoro, Philippines. Although there are about seven different ethnic groups living in Mindoro, collectively called the Mangyans, these groups are quite distinct from each other as to language, customs, and way of living. Only the ethnic group living in the south of Mindoro, roughly comprising the areas within the municipalities of Bulalacao (San Pedro), Mansalay, Oriental Mindoro and San Jose, Occidental Mindoro, claims the name Mangyan as the descriptive title of their tribe. To stress their point, they might add the epiteth: â€Å"Hanunuo† Mangyan, that is, a â€Å"truly, real, genuine† Manygan. Together with their northern neighbors, the Buhids, they possess a pre-Spanish writing system, considered to be of Indic origin, with characters expressing the open syllables of the language. Two distinct syllabaries are still in practical use among the ethnic groups in Mindoro, viz. the north ern Buhid on one hand and the southern Buhid with the Hanunuo-Mangyans on the other. The existence of a writing system among these tribes certainly accounts largely for the wealth of literature prevalent among them. One of the literary products, the one written down most frequently on bamboo-tubes or slats, is the ambahan. For better understanding and appreciation of the ambahans presented here, a short outline on the character and use of the ambahan will be given here. As a definition, it can be stated that the ambahan is: A. A rhythmic poetic expression with a meter of seven syllable lines and having rhythmic end-syllables. B. It is most often presented as a chant without a determined musical pitch or accompaniment by musical instruments. C. Its purpose is to express in an allegorical way, liberally using poetic language, certain situations or certain characteristics referred to by the one reciting the poem. The meter of seven syllables in one line is the characteristic of the ambahan which most obviously distinguishes it from other kinds of Hanunuo-Mangyan poetry. However, there are exceptions to the rule. For instance, more than seven syllables may be found at the beginning of the ambahan, especially when it starts with the standard expression magkunkuno (speaks, says) because the one who â€Å"speaks† here may have a long name containing more than the usual seven syllables. Actually, these first lines should not be considered as part of the poem proper, but rather as an introduction to or an explanation of the circumstances which gave rise to the ambahan itself. Sometimes, there may be more than seven syllables because the employed word or words cannot be shortened and no other combination of words is available. On the other hand, a line may contain less than seven syllables in order to preserve the meaning of the line itself which might be disturbed if more syllables were added. However, the last exception rarely occurs. In an effort to conform to the rule of having only seven syllables in each line, the composer tries to fit his words within the pre-determined quantity of syllables. This accounts for the many elisions and contactions of words that make the reading of the ambahan in the Hanunuo-Mangyan script so difficult and exasperating to the translator. Thus nirwasan comes from niruwasan; nilkasan from nilukasan; the mono-syllables gin from ginan; u from una. Conversely, the words may be extended, i.e. syllables may be added in order to have the required seven syllables. In most cases, the normal procedure involves the use of affixes and suffixes, both of which are extensively used in the Philippine languages. The most common one in the Hanunuo-Mangyan language is the suffix -an. Manok becomes manukan, balunos becomes balunusan, without a change in meaning. Within the word, â€Å"extensions† may also be found which might be old infixes, no longer common. So dayap becomes dalayap, layaw becomes lugayaw. Another way of lengthening a word is by repeating the word itself, not so much to make it superlative in meaning (e.g. in Tagalog: laking-laki), but rat her to complete the seven syllable requirement. While it is not my intention to be technical on this point, as a linguist’s analysis of morphological phenomena would be, the foregoing illustrations demonstrate that the prescribed scheme of seven syllables in ambahan verse gives ample opportunity for lexical calisthenics, an exercise which may fascinate many students. The rhyming end-syllables are an essential feature of the ambahan. The most common rhyming syllable is -an, being a regular suffix for verbs and substantives in the Hanunuo-Mangyan language. But other combinations with the vowel a are rather common too, such as in lines having the end-syllables: a, ak, ag, ang, as, aw, ay. Here the vowel a is combined with nearly all the consonants in the Philippine alphabet. In the same way, the vowels I (or e) and o (or u) can be found as the rhyming syllables, either alone or in combination, e.g.: I, id, ing, ip, it, and o, od, ok, on, ong, os, ot, oy. The rhyming in the ambahan is consequent, i.e. once started with -an, all lines will end in -an. This appears to be in contrast to the rhyming scheme of a Tagalog poem, where at the end of a line a vowel rhyme may include any consonant in combination with this vowel. The ambahan is stricter in this respect, though it is interesting to note that here and there consonants, if belonging to the same pho netic class, may be included as the rhyming consonant in combination with the rhyming vowel. Hence, the word inwag rhymes with ma-ayad because both g and d belong to the phonetic class of voiced stops. The word humbak rhymes with dagat because both k and t belong to the phonetic class of voiceless stops. The word sundong, lumon and tayutom are the end-syllables of one ambahan because ng, n, and m belong to the phonetic class of voiced sonorants. Of course, it is not because the Hanunuo-Mangyan knows anything about phonetics that these instances occur, but it is a fact that the interchanges of these consonants are not considered violations of the unwritten rules of the ambahan, provided that the vowel remains the same. The ambahan is a chanted verse, but it is changed plainly or almost recited. The rendering of the ambahan with musical pitch might differ from person to person. Some might intone the words like in common conversation; others might use it a monotone recitation; or still others might sing it with a distinct melody. But generally, it can be said that when an ambahan is â€Å"sung,† there is only a slight musical pitch discernable, except maybe towards the end, when the last syllables are drawn out a bit to indicate that the chant is about to end. Furthermore, it is well worth noting that the ambahan, is â€Å"sung† without the accompaniment of musical instruments, as differentiated from another kind of Mangyan verse, the urukay, which is preferably chanted to the accompaniment of the homemade guitar. One who has a knowledge of the language of the Hanunuo-Mangyans as it is used in their daily conversation, will be able to understand very little of the language that is used in the ambahan. The language used in the ambahan differs from the spoken language, though many a word used widely in the daily Hanunuo-Mangyan language is also used in the ambahan-vocabulary. It is quite possible to compile a long list of words (eventually a complete dictionary) that are used only in the ambahan verse, but, for the purpose of this book, only a few words need to be mentioned. Conversational language| Ambahan language| English| amang| bansay| father| inang| suyong| mother| danom| kagnan| water| balay| labag| house| niyog| bu-anay| coconut| bagaw| duyan| talk| mata| pamidkan| eye| That the words of the ambahan vocabulary are found not only in the ambahan of the Hanunuo-Mangyans but also in the literary products of the neighboring Mangyan tribes, seems to be a significant coincidence worth investigating, especially if it is remembered that these other tribes use a conversational language different from the Hanunuo-Mangyan language. Some questions that would confront the investigator are the following: Where do these ambahan words come from? Are there other dialects in the Philippines from which they may have been derived? Or do we have to turn our attention to other countries like Indonesia or India to get an explanation? Here is a potential field of research that should give a linguist enough material to work on. In some of the ambahans here presented, it will be noticed that the theme is about a bird, a flower, a tree, or an insect. Other ambahans, though not nature poems in the strict sense of the term, deal with the sun, the moon, the stars, the rain and th e wind. When a Mangyan poet writes of a flower, he writes of itnot for the purpose of celebrating its beauty or fragrance but to make it an allegory or a symbol of human life, it’s problems, and its challenges. Sometimes the symbolism of a bird or flower may be clear enough, as when a boy talks to his girl about â€Å"a beautiful flower that he would like to bring home.† Very often, however, one symbol may refer to different conditions or circumstances and, thus, becomes a multiple symbol. An examination of ambahan no. 114 will help clarify this point. What does the poem mean? First, it means simply what it says: â€Å"Be careful, or you will be stung by a bee. Take precautions in getting honey.† This would be the literal interpretation of the poem. The added meaning of allegorical interpretation would depend, of course, on the occasion and circumstances, such as climbing a mountain, going to sea, going to town, engaging in a contest with another person, or going to the parents to ask for the hand of their daughter. The complex set of meanings thus woven into an ambahan are gradually unravelled only after the poem had been analyzed with much care and patience. A related study which is worth mentioning at this point would be an investigation into the psychological motivation for the Mangyan’s frequent use of plants, animals, and nature symbols and their predilection for allegorical poetry. [Postma, Antoon SVD. Treasure of a Minority. Manila: Arnoldus Press, Inc., 1981.] The origin of the ambahan A Hanunuo-Mangyan woman chanting an ambahan at a community ambahan session [Source: Antoon Postma] If you ask a Hanunuo-Mangyan, â€Å"Where did you get this ambahan?,† he will most likely answer, â€Å"I copied it from somebody else.† That is quite probable, for the ambahan has been popularized by being copied on any piece of bamboo, such as the container for tobacco or apog (lime), the scabbard or sheath of a bolo, a violin or guitar, and even on the bamboo beams of a house. When a Mangyan discovers a nice ambahan, he uses his knife to engrave it on bamboo, in the age-old Indic-derived script. Thus, he has â€Å"copied† it. In answer to the same question, another Mangyan may reply, â€Å"We obtained this from our forefathers.† Most of the ambahans they possess now have been handed down from parents to children through continuos copying. Yet there is no doubt that new ambahans are still being written today by the poets or composers, although it is hard to find out who these poets are. A Mangyan would never admit that he is composing ambahans. To determine the approximate time in which an ambahan was written, two criteria may be suggested: the subject and the kind of words used. The first criterion cannot be applied without reservation, for the subject of the ambahan is sometimes very general and true of any period. But if we find reference in the ambahan to Moro attacks or to Mangyans still living along the sea-shore, we are on surer ground, for the attacks of the Moros are known to have occurred at a certain time, and the Mangyans lived along the shores before the non-Mangyans settled on the island. On the other hand, when an ambahan poet writes of going to America, the poem is certain to have been written in modern times. The second criterion, the kind of words used, is more reliable and, if used by experts, would be a more certain indication of the age of the ambahan. By using this criterion, ambahans may be categorized into three classes. The first type is the ambahan that only uses the poetic language with a minimum of contemporary words. Sometimes common Hanunuo-Mangyan words are used, but this type of ambahan restricts itself mainly to the use of literary words, i.e. words not used in daily conversation. According to the Mangyans themselves, this is the oldest kind of ambahan. The next type of ambahan is that in which words borrowed from neighboring tribes, especially the Buhid tribe, are used. Frequent contact with this tribe has made the Hanunuo-Mangyans accept these borrowed words and expressions which found their way into their ambahans. Lastly, there is the ambahan of later times, in wh ich loan-words from Spanish, Tagalog or Bisaya are evident. The painstaking study by linguists of the words used in the ambahan may supply the final answer to the question of the time in which an ambahan was written. [Postma, Antoon. Mangyan Treasures. Manila: Arnoldus Press, Inc., 1995.] The ambahan and its uses Hanunuo-Mangyan poems in the Mangyan syllabic script inscribed on betel nut containers made of bamboo The ambahans are very common among the Hanunuo-Mangyans. About thirty percent of the Hanunuo-Mangyans do not read or write the pre-Spanish Hanunuo-Mangyan script, but it would be rare indeed for a Mangyan not to know the art of the ambahan. Of course, a Mangyan will quickly deny any knowledge of the ambahan, but this is only a polite way of refusing to demostrate such knowledge. People who have tried to collect ambahans will be the first to admit the difficulty of making the Mangyans recite the ambahans outside of the proper occasion for doing it. Aside from the Hanunuo-Mangyans, the neighboring Mangyan tribes also know about the ambahan. Though the actual extent to which the ambahan is known by these other tribes has not been fully investigated, it is certain that this type of poetry is also common among the Buhid-Mangyans. The language of the Buhid is completely different from that of the Hanunuo-Mangyans, but one may still partly understand the literary products of the other. The ambahan can also be found among the tribes living deep in the mountains of Mindoro. These natives go down to the lowlands very rarely, and on one of these occassions I was lucky enough to acquire some copies of their ambahans. The Hanunuo-Mangyans do not understand much of it, except when exclusive ambahan words are used. However, before anything more authoritative can be said on this matter, one must explore the field further. The verse of the Iraya-Mangyans (in the north of Mindoro) is also very similar to the ambahan-type, i.e. they also have the characteristic heptasyllabic meter and rhyming end-syllables. Ambahans are known and recited by Hanunuo-Mangyans, both old and young. Of course, different ambahans will be appropriate for different age groups. The children definitely have their own kind of ambahans, something which might be considered as the equivalent of our nursery rhymes. However, even in these rhymes all the el ements of the ambahan are present; the main distinction lies in the simplicity of the language used. The ambahans for children, however, are short, most of them containing not more than six lines. A boy (kan-akan) and a girl (daraga) would be familiar with the ambahans fit for them, but once they are married, they would acquaint themselves with the ones that are appropriate for their new state of life. Like all poetry, the ambahan is an expression of an idea or feeling in a beautiful and harmonious language. Unlike other forms of poetry , however, the ambahan is not poetry for its own sake or for the poet’s satisfaction. The ambahan is primarily a poem of social character; it finds its true existence in society. It is created by the Mangyans to serve practical purposes within the community. It is used by the parents in educating their children, by young people in courting each other, by a visitor in asking for food and by a relative bidding goodbye or farewell. Of course, it would be a mistake to think that the Mangyans converse with each other only by the ambahan. If a man comes from his field, he would not use an ambahan to tell his wife that he is hungry; he will express the feeling of his stomach in plain and clear language. But generally speaking, the ambahan is used on those occasions when something embarrassing, unpleasant, delicate or even precious (as love) has to be said. For instance, a boy may tell a girl in plain language that he will never forget her, but it would sound so much nicer if he were to do so in an ambahan. The social nature of the ambahan has given rise to a kind of verbal contest. Whenever Mangyans are together, a few of them (often the older generation) will eagerly compete with each other in the ability to recite the ambahan called for by the place and the occasion. Among these occasions are festivities held in connection with reburial. One Mangyan might challenge another with an ambahan, for example. This starts the contest. The people gather around the two contestants (without agreement, without rules, without bets), listening intently to the ambahans recited alternately by the two opponents. Each ambahan recited is an answer to the problem or theme propounded in the ambahan preceeding it. Both contestants are lustily cheered and encouraged by their supporters. In most cases, the one who recites last is declared the winner. The contest may go deep into the night. Whether one or the other wins is unimportant; what matters most is the entertainment derived from the contest. A few final remarks about the translation of the ambahan may still be of interest. A researcher who happens to be in the mountains of Mansalay and becomes acquainted with the ambahan will become enthusiastic about it and may even want to translate some of them into his own language. But before he can translate the ambahan, he must study the ancient Indic script. After having mastered it well, he will find out to his dismay, that he still cannot read everything written on the bamboo. This is due to the fact that the script itself does not show the final consonant of each syllable. When he has overcome the disappointment, he will probably try to get an ambahan written down in clear, readable letters. Tape-recording the ambahan would take away the initial difficulties of copying from script. However, even then he will not understand all the implications of the ambahan unless the Mangyan can explain it. In translating an ambahan, we find a special difficulty arising from the symbolic meaning of the words used. The Mangyan may supply the applied allegorical meaning but he might not understand the literal meanings of certain words. The meanings of these words can often be discovered because of the frequent use of repetition of ideas. Sometimes complete lines may be repetitions of the same idea in synonymous words. Before the ambahan can be completely understood, it is imperative to collect as many samples of the ambahan as possible. This is the main work being done at present in this field. A detailed comparison of specimens, sifting and classifying words, and careful experiments in translating the words into another context have to be done by experts in this field of research. Only then will the ambahan emerge in the fullness of its beauty and signification. The present anthology of ambahans is selected from a collection that started in 1958. In preparing this selection, it was not an easy task to decide on the best way of grouping or arranging these ambahans. It was finally decided to observe a dual system in classifying these Mangyan poems. The first system is to take the obvious and literal meaning as expressed by the poem. The second is the allegorical or applied meaning that can be gleaned from the ambahan. With this dual system in mind, the ambahans in this collection have been arranged according tot he life-cycle of the Hanunuo-Mangyans. Hence, this collection of ambahans starts with the cradle and ends with the grave. It is believed that this arrangement is the most satisfactory. [Postma, Antoon SVD. Treasure of a Minority. Manila: Arnoldus Press, Inc., 1981.] Ambahan: Birth and infancy Since the aim of this collection of ambahans is to present a cross-section of the Mangyan poetic verse with respect to the life-cycle of the Mangyans, the first ambahans, to be chronological, should pertain to the first chapters of human life. The following series of common cradle songs in ambahan style might be a fine illustration of how the songs can be different in rhyme and metaphor whereas the underlying theme is the same. Ambahan 3| Hanunuo-Mangyan| English| Filipino| | My dear baby, do not cry ’cause the wild cat might hear us! The big one from over there, with his awful long-stretched howl! Helpless are we if he comes. Our spear is broken still and our bolo bent and blunt!| Huwag ka ngang umiyak Hala ka at mapukaw Pusang-ligaw sa gubat Ngumiyaw, maghihiyaw Wala kitang pambugaw Sibat nati’y nawasak Gulok nati’y nabingaw!| Ambahan 4| Hanunuo-Mangyan| English| Filipino| | Don’t be noisy, baby dear! The wild iro might come here. The one out of the deep woods. How to fight him when he comes? Broken is our spear in two and our bolo disappeared!| H’wag ka ngang magulo May laog nanunubok Mula gubat susugod Wala kitang panghamok Sibat nati’y napulpol Itak ay anong purol!| Ambahan 5| Hanunuo-Mangyan| English| Filipino| | You, my baby, don’t make noise! Some strange animal might come, coming from across the streams. Knocking on the house, he will, with his glittering sharp claws, No weapons for us to kill; our bolo we cannot use, rusty is our spear and blunt.| Anak, ‘wag kang ngumalngal Hala ka, may bakulaw! Sa dahilig do’n buhat Tutuktok sa suliras Kay tulis ng galamay Wala kitang pamatay Tong itak walang saysay Kinalawang ‘yang sibat!| Ambahan: Childhood Sweet are the memories of our childhood. For the Mangyan child, it is a time of unconcern and carefreeness, even if the child has to take his share of the family duties to the measure of his capacities. It is with feelings of sentimentality and homesickness that a young man recalls the happy years of his youth that passed away too fast. It is also with pride that he remembers the love and kindness shown to him by his parents. Ambahan 6 (4)| Hanunuo-Mangyan| English| Filipino| | That time, when I was still young, (I was just a baby still) when I sat on mother’s lap, when she rocked me in a crib, in a cradle newly made. Mommy lulling me asleep, did not leave me in a crib, in her arms she cradled me. Oh, how sweet these memories! wish I could climb once again in the cradle lovely made! So I could be showing off how I grew so beautifully! You, the people from the shore, people from the mountains too, could you just come here this way! Visit me just once again, the unfolding, blooming tree! I’ll recall this all my life.| Noong ako’y muraan Sanggol na sanggol pa lang Karga pa sa kandungan Inuugoy sa duyan Sa kagagawang duyan Hinehele ni Nanay Hindi n’ya iniiwan Sapo n’ya sa kandungan O kay gandang nagdaan! Muli sanang mahimlay Sa banayad na duyan Nang tunay kong mamasdan Paglaki kong kariktan Kayong taga-baybayan Maging taga-burulan Kung maaring puntahan Pasyalan at pagmasdan Punong namumukadkad Alaala kailanman!| But there is also the obedient child who has his important task in the whole of the family work: watching that the products in the field will not be destroyed by the wild animals. Ambahan 13| Hanunuo-Mangyan| English| Filipino| | The reason why I am here, walking along hills and vales, because Mother has told me and my Father he just said: â€Å"Better go and have a look, at the field we have prepared. Monkeys might be eating there and the pigs destroying plants.† So I went and had a look at the field we have prepared. But no monkeys eating there, and no pigs destroying plants. However, what I did see, was a bird, still rather small, sitting on the field we have, at the borders of the field. Maybe one day it’ll be there, when the rice is ripe and fair.| Sanhi po ng paglakad sa kabundukan Ang bilin po ni Inang Kay Ama’y kawikaan: â€Å"Pumar’on iho’t tingnan Kaingin nating hawan Baka matsi’y lamunan Baboy ay mag-arumbang† Akin nang pinuntahan Kaingin nating hawan Matsin ay wala naman Ni baboy na ligaw man Anu’t aking namasdan Merong ibong ‘liitan Sa kainging hinawan Sa gilid na taniman Baka bukas nandiyan Pagdatal ng anihan!| Children, however, are the same everywhere. Romping around with their playmates, they produce a deafening noise, often to the despair of their parents. Ambahan 15| Hanunuo-Mangyan| English| Filipino| | Sure, the kids they are not bad, but, say, who would not get mad! When from morning until night all this noise, right at your side, and those fights on top of that!| Kahit bata’y mabait Sinong di maiinis Buong araw at gabi Iritan d’ya’t kagalit Awayan d’yan sa inggit!| Ambahan: Adolescence The transition from the dependent child into the self-sufficient young man or woman is not marked by initiation ceremonies or induction rites. In some things, children are given independence at an early age. In other things, they continue to act dependently. Ambahan 27| Hanunuo-Mangyan| English| Filipino| | Mother carried me around. Father always at my side. I, the baby, was still small: just a little child I was. Going to the field to work, Father led me by the hand. Even speaking simple words as a babe I did not know. But now everything has changed. The small baby has grown up. Now the baby understands all the words that Father speaks, Everything that mother says. Even when I’m walking far, when I travel far away and it becomes dangerous I’ll return immediately.| Kinakalong ni Nanay Kinakandong ni Tatay Sadya pang kamusmusan Tunay akong paslit lang Hangang sa kaingin man ‘Sinasama ni Tatay Kahit pa utal-utal Sanggol na walang muwang Ngunit nang magka-minsan Lumaki’t magkagulang Akin namang nalaman Kay Tatay, kawikaan Kay Nanay, kasabihan Malayo mang lakaran Saan man ang abutan Kung kasam-an ang datnan Sila lang ang uwian!| Then the day comes when adolescence ends. The parents know now that there is not much hope that the young people will do things the way the parents want them to do. The young man goes his way, and nobody can direct him anymore. Ambahan 30| Hanunuo-Mangyan| English| Filipino| | Says the lobster in the creek: Even if you place a dam, I will jump it high and neat!| Sabi ng hipong sapa: Kahit mo man bakuran May lusot, paraan pa!| The character of the youngster is fixed now. Even if there are traits the parents do not like, these traits can no longer be changed. Wherever he is, the young adult will behave in his accustomed manner and will not change his attitudes because of others. Ambahan 31| Hanunuo-Mangyan| English| Filipino| | Pigeon, with a shortened tail, even there across the hills, you won’t be a nightingale!| Hoy, ibong Balud-balod Libanin mo ma’y bundok Pungos pa rin ‘yang buntot!| Ambahan: Courtship Many pages of sweet-flowing romances have been written about courtship, but the Mangyans create their own by using the examples of the budding and flowering plants and trees around them. Ambahan 38| Hanunuo-Mangyan| English| Filipino| | The bamboo in Marigit That I saw at first approach Was just sprouting and still small. When I saw it yesterday, It was standing firm and thick Ready now to build a floor.| Kawayan sa Marigit Pag tanaw ko, palapit Labong pa siyang kay liit Nang daanan ko pabalik Siksikan mga tinik Mainam nang pang-sahig!| Ambahan 39| Hanunuo-Mangyan| English| Filipino| | The palm bordering my field Back when it was very small My attention did not call. But now that it’s fully-grown and has shed its dried-up leaves, I will harvest it so fresh and weave me a basket fair. That I can bring everywhere.| Buli sa may kaingin Noong s’ya pa’y musmusin Hindi ko pinapansin Nang gumulang, pagsapit Tanggi ko ang lumain Sariwa kong kukunin Bayong kong lalalain Lagi kong sasakbitin!| A boy has his way of convincing a girl of his good intentions and intimate love. He is willing to sacrifice anything for his beloved. Ambahan 68| Hanunuo-Mangyan| English| Filipino| | My sweetheart, my love so dear, when I left, in coming here, coming from my house and yard; all the rice that I have stored, I have left it there behind, because I hope here to find one more valued than my rice! One to be my partner nice to the water, to the field, a companion on my trips, and one who will share my sleep!| O liyag, aking hirang Kanina nang lumisan Galing sa ‘king dingdingan Palay na inanihan Akin lang iniwanan Hinangad kong katuwang Di basta palay lamang Sa lakad sa ilog man Maging sa kaparangan Kaakbay ko saan man Kaabay sa higaan!| Ambahan: Home To give a sample of all the various aspects of the home life within a Mangyan settlement would be next to impossible. However, an attempt to draw a general outline will be undertaken here. Two great themes can be considered of importance in the life-cycle of a Mangyan: 1) His struggle for life in and around his house, to keep hunger and sickness away; and, 2) His unbelievable ability to relax, be happy and unconcerned, often by escaping from his immediate surroundings. What does a Mangyan home look like? His house is not as important as a house is to his countrymen of modern culture. A Mangyan will be the first to admit that his house is of poor construction and just a temporary dwelling. Ambahan 102| Hanunuo-Mangyan| English| Filipino| | This the forest Mangyan said: â€Å"What I have to tell you, sir, I’ve been thinking of for long: Your existence is not bad In the lowlands where you live. There the houses that you have Are built with beams of the best Like your floors all made of wood. But we to the mountains born Who have lived here for so long, Our houses are not like that. Our floor is of bamboo built, Our roof made of cogon grass, All of it is tied with vines. But to that I have to add. Don’t forget that we can live Very near the water source Where the birds all come to drink. A cool, shady place to be.†| Sabi ng isang Mangyan: Ang wika ko’y pakinggan Ito ngang kaisipan— Mabuti ang ‘yong lagay Ikaw, taga-kapatagan Kaya taga-baybayan Tabla ay ilang-ilang Nagsahig nang mainam Kaming taga-burulan Kaya nasa burulan aming kabihasnan Sahig ay patpatan Kugon lang ang bubungan May taling baling-uway Datapwa’t ‘to’y pakinggan H’wag naman kalimutan Ibon sa may igiban Bukal itong inuman Na kay lilim kung tingnan!| After all, life is hard and a Mangyan has to spend most of his time eking out a subsistence for himself, so the house itself is of little importance. Ambahan 103| Hanunuo-Mangyan| English| Filipino| | Your condition is quite good and your house is beautiful. The walls made of banban leaves, still enforced with bamboo poles. But we, living out-of-doors, we, the mountains dwellers up, if we did not have to search for some food to stay alive, we could also be so wise, we could also find these ways! But the only thing we find, is a sago palm for food!| Dampa mo’y kainaman Bahay n’yo pong gandahan May dingding na banban Patukurang kawayan Kaming nasa bakuran Kaming taga-burulan Di dapat paghanapan Di dapat panghinaan Wala pong karupukan Di dapat manghinayang Dahil masisilayan Yaong buling gandahan!| Even if the construction is nice and strong, the day will come that the house will be torn apart by the ripping blasts of wind. Ambahan 105| Hanunuo-Mangyan| English| Filipino| | Climbing vine with the long leaves, leaves symmetrical and fine, how very nice looks your stem! But, they say, you’ll be blown down by the tempest from the shore!| Hoy, uway na lambaan Malamba ang dahon man Ang puno’y kainaman— Kung nasa daraanan Bagyo’y galing ‘patagan!| Ambahan: Problems But at home, life is not always as pleasant as the Manygans would like it to be. There are dark days when the future doesn’t look very bright. These dark days have to be overcome. Ambahan 113| Hanunuo-Mangyan| English| Filipino| | Balkawi, my climbing vine, You’re not happy in that spot Your fine leaves are ripping there And your poor stem creaks and cries. I have to replant you now In a place where you will thrive Free from rain and gusty winds.| Hoy, punong Balkawihan Pangit ang tinubuan Dahon mo’y nangalagas Puno mo’y langitngitan Muling itanim na lang Sa payapang hanginan Sa walang daluyungan!| There are the domestic misunderstandings that might arise; the simple accidents that might happen. Ambahan 115| Hanunuo-Mangyan| English| Filipino| | Sticks from the balanti tree If you cut them properly From the depth they will resound. But if cut improperly All you get is awful noise.| Kalutang kong Balanti Kung timbang iyang yari Taginting ay mabini Kung tabtab mali-mali Sintunadong matindi!| There is no reason, however, to be as upset about a domestic misunderstanding or a simple accident as about a great disaster. Ambahan 117| Hanunuo-Mangyan| English| Filipino| | What is the matter with you that you are so much upset? Like the heavens coming down, as if the whole sky collapsed! Even rain will stop some day, but rain doesn’t own a house! A storm will not last all time, but storm has no place like you! Are you not a human? Man? Doesn’t man always go back to his dwelling place, his home?| Bakit ka nagkaganyan? Ang ulo mo’y kay init Bagsak ang kalangitan Parang bayang guhuan Pagtila nitong ulan Ula’y walang tahanan Hihinto ang ampiyasan Hangi’y walang uwian Di ba’t tao ka naman Di ba’t may babalikan Sa kawayang daluyan!| Ambahan: Sickness Sickness is unavoidable in human life. A person who is ill can easily be recognized. Sometimes, whatever is done, all treatment seems to be in vain. But there is always a treatment that’s been forgotten. Ambahan 131| Hanunuo-Mangyan| English| Filipino| | This my problem, my headache, I had called the doctors all, had it treated frequently but my headache didn’t go. Like the storm not calming down, like the rain that doesn’t stop it was even getting worse: my head almost cracking up. But the final medicine, why did I not think of it? We must love each other more. Then the problem will be gone, carried along by the wind, covered by the forest trees, and we will be sad no more.| Itong ulong makirot Dinalit na’t ginamot Niritwal na sa bulong Ayaw pong huminahon Parang bagyong inikot Laging unang lagunot Lalo itong tumibok Sa bunbunan paloob Datapwa’t iyang gamot Ikaw, sa ‘king pagsukot Ay karamay kong irog! Huhupa na ang kirot Sa hangin ipasaklot Sa gubat ipataklob Lalaho na ang lungkot!| A serious condition might develop. The usual treatments are of little help. Ambahan 132| Hanunuo-Mangyan| English| Filipino| | Says Yumay, when feeling ill: Daog, I am calling you. I am coming all the way to visit your house, Daog. I would like to ask from you, if you could apply your wit, have me treated with your charms. The main reason for all this: my problem, my headache was treated seven times in vain, still the sickness doesn’t go! I am worried and I think that this sickness will result finally into my death.| Panawagan ni Yumay Si Daog tawag tawag Pakay niya sa lakad Si Daog sa may dampa Ako nawa’y tulungan Sa bulong mong malakas Sa mabisa mong dasal Kaya nga nagkaganyan Masakit ang uluhan Pito mang patas-unan Kirot pa’y palagian Huwag sana, h’wag naman Sakit waring hantungan Tiyak na kamatayan!| Why don’t the treatments work? Maybe all the requirements of offerings to the spirits were not properly fulfilled. Ambahan 133| Hanunuo-Mangyan| English| Filipino| | Says the spirit of the spring: What has been your offering? Softly cooked rice, there was none, Not a chicken, even one! Only some fruits from a tree! What else could the answer be but rains and a hurricane hitting house and yard again. What are you going to do? Incantation might help you or a seer and his wit! Maybe he can solve your case and prevent further disgrace. Says the one responsible: You, dear spirit of the well, Please, do hide your angriness! It’s my fault, I do confess. I’ll bring the best from my floor that you will complain no more.| Wika ng lamang-lupa Apo Ilog nagbanta: Handog na kani’y wala Ni manok na ‘hinanda Bungang-kahoy lamang ba Ambo’y umampiyas nga Hangin ay hagunot na Sa kabila ng dampa Anong ibibigay pa Bibigkas ng dasal ba? Uusal ng dalit ha Ganyang magmatigas ka Hanggang katapusan pa! Sumagot ang sinama: Kayo, Poon ng sapa H’wag kapootan nawa Alay namin, dulog na Sa sahig nagmumula Sa sumpa po’y iadya!| Ambahan: Food and work Obtaining food keeps the Mangyans busy for most of the year: selecting and preparing the field; sowing the carefully kept seed; weeding and cleaning the plants; harvesting the most precious food, cotton-white mountain rice. Unfortunately, an ideal harvest depends on an exact amount of sun, wind and rain. Often though, an extensive drought, a nasty typhoon or prolonged monsoon rains effect the opposite result, hardship and scarcity of food. It is therefore, no wonder that the Mangyans worry about their crops a great deal. Rice is a food the Mangyans enjoy. After they have harvested their rice, it seems that there will never come an end to their supplies. But, before they realize it, gone is all their hope and happiness. Ambahan 136| Hanunuo-Mangyan| English| Filipino| | This kind of rice, Kabasag, When I saw for the first time, The stalks were heavy with grain. When I returned and looked again, Empty and flat were the heads!| Ang palay kong Kabasag Nang minsan kong namatyag Uhay ay sangkatutak Nang balikan ko’t tingnan Uhay ay mangahungkag!| Ambahan 137| Hanunuo-Mangyan| English| Filipino| | The little black bird Sawi, So hereabouts its was told, Had a tail long and pretty. But the bird when it grew big, Tail, alas, shorter it grew, Struck by lightning as storm blew.| Ibong si Sawi-sawi Noon pa man ang huni Buntot, mahabang dili Subalit nang lumaki Buntot ko ay umiksi Kinidlat, binuhawi!| Whether one likes it or not, it is necessary to work hard in order to keep his stomach filled. He has to work hard even if he has the help of the spirits. Ambahan 139| Hanunuo-Mangyan| English| Filipino| | Our good and precious soil: Would it be as beautiful if we did not work and toil? Very soon it would be waste.| Ating lupang payapa Paano pa gaganda Kung di tayo gumawa Dagli ‘yang mawawala!| Ambahan: Traveling As a relief from his struggle for life, the Mangyan sometimes goes traveling. The moment will come when the Mangyan cannot be kept tied any longer to his house and the daily chores. He has to go, whether it is opportune or not. The woman, however, is not as fortunate as the man; she is tied to her home, especially when her children are still small. In spite of that, she would also like to go out once in a while. The parents should be, therefore, understanding and reasonable. Ambahan 164| Hanunuo-Mangyan| English| Filipino| | This journey that I must do, Tell me please what’s wrong with it, And please explain how, indeed, Father and mother dearest! But then if there’s nothing wrong, Then why scold me for so long?| Iring aking pagpasyal Kung mali po ang asal Ako ay kagalitan O Tatay ko, O Inay Ngunit kung kawastuhan H’wag sanang magtungayaw?| The following ambahan is a special bit of advice to those with the unpleasant ringworm skin disease. Ambahan 166| Hanunuo-Mangyan| English| Filipino| | Little bird, Balinayaw, When the sun is fading fast, Better not to walk outside, For your colors will stand out On the leafless Limpayaw!| Ay naku ibong Balaw Kung pusyaw na ang araw Huwag ka ngang galawgaw Kulay mo ay lilitaw Sa panot na Limpayaw!| Just as the speed of those who travel differs, so the character also differs. Ambahan 178| Hanunuo-Mangyan| English| Filipino| | Take my bird, the bidlawan, whistling loud and flying far, still he will always come back to the house wherein we dwell. But the bird alipasang whistling loud and flying far, he will not come back again to the house wherein we dwell.| Ibong kong si Bidlawan Sakaling ngang liparan Babalik pa rin iyan Sa ‘ming dampang pugaran Ang ibong layang-layang Kung puma-ilanglang Wala na pong balikan Sa pugad na tahanan!| Ambahan: Hospitality and friendship When a traveler arrives at a house he wont be afraid that he may not be welcome. Hospitality is considered the highest of virtues among the Mangyans. Ambahan 181| Hanunuo-Mangyan| English| Filipino| | My dear friend, be welcome here! Where, perchance, did you come from? From the seashore ebbing low, from the bubbling water spring? If from the water source up, let us talk a moment here, in a happy, friendly way. Even whoever you are, we like to be at your side.| Katoto kong matalik Saan ka ba nanggaling Sa baybayin bang gilid Nasunson ba ng batis Kung sa bukal ng tubig Halina at magniig Sa kwentuhan mong ibig Di-kilala ma’t batid Makapiling ka’y lirip!| Sitting together on the balcony in the soft moonlight, the Mangyan feel inspired. Friendship is great! Ambahan 198| Hanunuo-Mangyan| English| Filipino| | Look! The moon so full and bright, shining in front of the house! How can you explain to me, that the rays are soft and cool? If a man like us he were, I would hold him by the hand! Seize the hair to keep him back! Grasp the clothes to make him stay! But how could I manage that! It is the moon in the sky! The full moon shining so bright, going down beyond the hills, disappearing from the plain, out of sight behind the rocks.| Kay liwanag ng buwan Sa balkunahe’y sinag Paano naging ganyak Luningning ay busilak Kung tao s’yang katulad Pipigilan kong tiyak Sa buhok, siya’y hawak Siguro sa damit man Pa’no mapipigilan May buwang nakasinag Bituing kumikislap May bundok kinublihan May hinamugang patag May tuktok na pinugad.| The visitor will be home again, but the memory of his good friends will remain forever. Ambahan 205| Hanunuo-Mangyan| English| Filipino| | You, my friends, dearest of all, thinking of you makes me sad. Rivers deep are in between, forests vast keep us apart. But thinking of you with love, as if you are here nearby standing, sitting at my side.| Lugod kong kaibigan Kung kita’y pag-isipan May ilog sa pagitan May gubat sa harapan Ngunit kung pagbulayan Parang nasa tabihan Kapiling sa kandungan.| Ambahan: Marriage Although the courtship period has a varied set of rules and ceremonials, the marriage itself is as simple as possible. After the consent of the parents has been obtained, the unceremonial first sleep of both the spouses together is considered as wedlock itself. In the ambahan literature, a major part revolves around the perennial theme of married life and all its ramifications. After many years of living together, does the husband still remember his promise that he gave as an ardent lover? When difficulties arise, the Mangyans try to smooth them out themselves. Ambahan 210| Hanunuo-Mangyan| English| Filipino| | If the ties you use at home Become weak and tend to break, You should be the one to mend, The one to restore their strength.| Panali ma’y marupok Uway iyan na gapok Ikaw itong susubok Magtitibay nang lubos!| The following advice is worthwhile to remember! Ambahan 231| Hanunuo-Mangyan| English| Filipino| | Even with disharmony and a quarrel now and then. No reason to separate. Try to understand it first!| Kahit may kaguluhan May tampuha’t alitan Di dapat talikuran Unawain mo naman!| Parting for a longer period of time is sad for the couple. Ambahan 234| Hanunuo-Mangyan| English| Filipino| | My dear fragrant herb, my wife, it is true, we have to part, on this day and on this hour. If united we remain and our bond is strong and pure, you and I, far as we are, it’s like holding hands again, it’s like sitting side by side.| Kab’yak kong halimuyak Kita ma’y magkawalay Ngayon at lumaon man Kung buklod ay matibay Maayos ang samahan Ikaw nga at ako man Magkahawak ng kamay Wari’y nasa kandungan!| Ambahan: Old age Sharing their love, the happy couple grows old together. Old age in Mangyan society is not given special status and special privileges. As long as anyone is able to keep up, he is expected to take part in daily work. It is, therefore, not surprising to see the old and feeble people working side by side with the younger generations in the rice fields. However, the irrevocable advance of time is felt by the elder generation. It is something that can’t be changed. Ambahan 235| Hanunuo-Mangyan| English| Filipino| | It’s a fact we all know, a truth wherever we go: the sun in the afternoon will be setting very soon.| Di ba’t totoo naman Katunayan saan man Araw sa kataasan Ay lulubog rin naman.| Among themselves, the older generation talk about the time when they will no longer be together. Will there still come another day after this night? Ambahan 237| Hanunuo-Mangyan| English| Filipino| | At this hour of the dark night we are still together now on the woven sleeping-mat. But when the sun rises soon, and the stars become detached, our bond might break up too. When we’ll ever meet again, it is not with mortal eyes, but the eye-sight of the soul.| Sa sandaling karimlan Kahit kita magtipan Sa banig na higaan Pagsikat nitong araw Talang maghihiwalay; Buklod nati’y bibigay; Pagkikita’y daratal Paningi’y mapawi man May bagong kaanyuan.| The thought of death is quietly accepted by a Mangyan. It is not the frightful and horrible event that is feared so much by the lowland Christians. For a Mangyan, death is part of the life cycle of every human being; it is looked upon as something that will bring a definite change in life, mostly for the better, not for the worst. Especially when the Mangyan gets old, he likes to think of death as the moment that will bring him back again to his beloved who went ahead of him. Ambahan 242| Hanunuo-Mangyan| English| Filipino| | Says the man, already old, thinking of life after death: When I leave, it will be nice. I will whistle, I will yell on the highest mountain peaks. Yes, one day I will be glad; I will see my wife again! Many things we’ll have to say! Then I won’t want to come back.| Wika ng isang Mangyan Isip ang kamatayan Kung yayao’t papanaw Sipol akong hihiyaw Sa landas sa ‘bundukan Kung dumatal ang asam Pagtagpo natin hirang Sa usal ay puspusan Papanaw nang tuluyan| Ambahan: Death When physical life comes to an end, the soul departs for another place. The moment of dying, this singular experience, is vividly remembered afterwards by the soul, especially if death came during an agonizing circumstance. Ambahan 246| Hanunuo-Mangyan| English| Filipino| | Says the soul remembering: Just a while ago at home, in the house I used to stay, My body was really bad, lying sickly on the mat, though not ready yet to go. Scared to death I really was! I was going to the right and to left, back and forth! So confused I was that time! Now, my body laid at rest, finally I took a bath in the waters for the soul. I am starting on my way to the place my father went, and where Mother joined him, too.| Taghoy ng kaluluwa: Kanina nang lumisan Sa dampa kong tahanan Katawan ko’y naghihirap Sa banig na higaan Di pa lumilisan Balisang nagpaalam Pa-biling-biling naman Pakaliwa’t pakanan Sige na nga kung ganyan Ako na ay lilisan Liligo sa hugasan Sa tubig dalisayan Sa bago kong hantungan Sa tabihan ni Amang Kapiling na si Inang!| Tragic, also is the Mangyan who died out of misery and chagrin because of the hardship he had to deal with! We do not know what his problems were or who caused them, but that he had some is clear from his explanation! Ambahan 251| Hanunuo-Mangyan| English| Filipino| | These are the words of the soul: Who would finally not complain! My house on the mountain slope in the darkness of the night, hurricanes were howling loud. When the sun was in the sky, the shower came lashing down! All the southern typhoon winds, all the north-western storms, my house they were hitting hard! That was exactly the case. No wonder I left the place!| Hinagpis ng kalul’wa: Sinong di masasaktan Bahay ko sa tarikan Kung gabi at karimlan Ang hangin ay bugsuan Kung araw ay sikatan Ambon ay ampiyasan Saklot ng habagat man Pispis nga ng amihan Tutok doo’t bugsuan Kang ganyan rin nga lamang Sa dampa na’y lilisan| All this information comes from the realm of the dead, furnished by the deceased themselves! Communicating with the souls or spirits of the dead is nothing extraordinary for the Mangyans. These are those persons who possess the power to strike up a conversation with the spirits by means of a medium or daniw. The conversation resembles a sà ©ance among spiritualists. The Mangyan who grieves about the death of a dear one likes to avail himself of the services of a daniw in order to see if the soul of the deceased cannot be convinced to come back and join his earthly body again. Positive results are said to be known, but they are not recorded in the ambahan verse. The ambahan samples available only relate the failure of the daniw and the decisiveness of the soul to continue his course in the other life. Ambahan 252| Hanunuo-Mangyan| English| Filipino| | Says the seer’s medium: You, soul, can you tell me please, why is it you were so scared, that time when you left the house? Wasn’t a spirit from the woods? If so, I took care of that through my prayers very strong and the incantations too! Your fears should have disappeared, since the Evil one is gone. All the more, it’s long ago that I caged him through my strength.| Ang wika nitong Daniw: Kalul’wa, hoy sabihin Takot ka ba at bakit? Sa tahana’y umalis Kung malignong gubatin Ligtas nating talunin Sa lakas ng dalangin Sa tindi ng humigmig Tuloy kang manahimik Maligno’y gagapusin Ngayon at noon mandin Sa dunong bibihagin!| Mangyan groups Ethnographic map of Mindoro There are around 300 million indigenous peoples in the world. In the Philippines, of the projected population of 94 million in 2010, about 15% belong to indigenous groups. [AusAID] Mindoro is the seventh largest island in the Philippines, with an area of 10,224 square kilometers and two provinces – Oriental and Occidental. Of the total population of one million, the indigenous population is estimated at 100,000. Mangyan is the collective name for the eight indigenous groups living in Mindoro, each with its own name, language, and set of customs: * Iraya * Alangan * Tadyawan * Tau-buid * Bangon * Buhid * Hanunuo * Ratagnon Iraya An Iraya-Mangyan family [Source: Mangyan Mission] The Iraya Mangyans live in the municipalities of Puerto Galera, San Teodoro and Baco in Oriental Mindoro but most are in Occidental Mindoro, particularly in the municipalities of Abra de Ilog, Paluan, Mamburao and Santa Cruz. Estel (1952) described the Iraya as having curly or deep wavy hair and dark skin but not as dark as that of the Negrito. During ancient times, the Iraya traditional attire was made of dry tree bark, pounded to make it flat and soft. The women usually wore a blouse and a skirt and the men wore g-strings made of cloth. Today, however, the Iraya are dressed just like the lowland people. Ready-to-wear clothes are easier to find than their traditional costume [Uyan, 2002]. The Irayas are also skilled in nito-weaving. Handicrafts such as jars, trays, plates and cups of different sizes and design are being marketed to the lowlanders. They subsist on rice, banana, sweet potato, and other root crops. Alangan An Alangan-Mangyan woman in traditional attire The Alangan Mangyans live in the municipalities of Naujan, Baco, San Teodoro, and Victoria in Oriental Mindoro, and in the municipality of Sablayan in Occidental Mindoro. The name Alangan was derived from the name of a river and mountain slopes in the upper Alangan Valley [Leykamm, 1979]. The women traditionally wear a skirt called lingeb. This is made of long strips of woven nito (forest vines), and is wound around the abdomen. This is worn together with the g-string called abayen. The upper covering is called ulango, made from the leaf of the wild buri palm. Sometimes a red kerchief called limbutong is worn over the ulango. The men wear g-strings with fringes in front. The Alangan Mangyans practise swidden farming, which consists of eleven stages. Two of them are the firebreak-making (agait) and the fallowing (agpagamas). A firebreak is made so the fire will not go beyond the swidden site where the vegetation is thoroughly dry and ready for burning. Two years after clearing, cultivation of the swidden is normally ceased and the site is allowed to revert back to forest [Quiaoit, 1997]. Betel nut chewing is also noted among the Alangans, like all other Mangyan tribes. This they chew with great fervor from morning to night, saying that they don’t feel hunger as long as they chew betel nut [Leykamm, 1979]. Nonetheless, betel chewing has a social dimension. Exchange of betel chew ingredients signifies social acceptance. Tadyawan Tadyawan Mangyans in Oriental Mindoro [Source: Mangyan Mission] The Tadyawan Mangyans live in the municipalities of Naujan, Victoria, Socorro, Pola, Gloria, Pinamalayan, and Bansud. In the past, the women wore for their upper covering a red cloth called paypay, which is wound around the breast. For their lower covering, they wrapped around the waist a white cloth called talapi. The men wore g-strings called abay. For their accessories, women wore colorful bracelets and necklaces made of beads. Today the women are rarely seen wearing their traditional attire, though some men still wear the abay. Like all other Mangyan tribes, the Tadyawan depend on their â€Å"kaingin† farm for subsistence. Their staple foods are upland rice, banana, sweet potato, and taro. Some have also planted fruit-bearing trees like rambutan, citrus, and coffee in their kaingin. Tau-buid A Tau-buid Mangyan in Occidental Mindoro [Source: Overseas Missionary Fellowship] The Tau-buids are known as pipe smokers and even children begin smoking at a young age. Standard dress for men and women is the loin cloth. In some areas close to the lowlands, women wrap a knee-length cloth around their bark bra-string and men wear cloth instead of bark. Bark cloth is worn by both men and women in the interior and is also used for head bands, women’s breast covers, and blankets. Cloth is made by extracting, pounding and drying the inner bark of several trees [Pennoyer, 1979]. The Tau-buid Mangyans live in the municipalities of Socorro, Pinamalayan and Gloria, but mostly in Occidental Mindoro. Bangon A Bangon-Mangyan elder [Source: Mangyan Mission] The Bangon Mangyans live along the Bongabon river called Binagaw and the surrounding mountains in the municipalities of Bongabong, Bansud, and Gloria in Oriental Mindoro. The Bangon Mangyans have their own culture, language and writing system, different to the other tribes in Oriental Mindoro, and asserted they be considered the seventh major tribe – not a sub-tribe of the Tau-buid. In a March 28, 1996 meeting with Buhid Mangyans in Ogom Liguma, they decided to accept the word Bangon for their tribe. Buhid A Buhid-Mangyan woman [Source: Mangyan Mission] The Buhids are known as pot makers. Other Mangyan tribes, like the Alangan and Hanunuo, used to buy their cooking pots from the Buhids. The word Buhid literally means â€Å"mountain dwellers† [Postma, 1967]. Buhid women wear woven black and white brassiers called linagmon and a black and white skirt called abol. Unmarried women wear body ornaments such as a braided nito belt (lufas), blue thread earrings, beaded headband (sangbaw), beaded bracelet (uksong), and beaded long necklace (siwayang or ugot). The men wear g-strings. To enhance body beauty, the men wear ornaments like a long beaded necklace, tight choker (ugot) and beaded bracelet (uksong). Both sexes use an accessory bag called bay-ong for personal things like comb and knife [Litis, 1989]. Together with the Hanunuo, the Buhids in some areas possess a pre-Spanish syllabic writing system. The Buhid Mangyans live in the municipalities of Roxas, Bansud, Bongabong and some parts of Mansalay in Oriental Mindoro, and in the municipalities of San Jose and Rizal in Occidental Mindoro. Hanunuo A Hanunuo-Mangyan family [Source: Mangyan Mission] To the Hanunuo, clothing (rutay) is one of the most important criteria in distinguishing the Mangyan from the non-Manyan (damuong). A Hanunuo-Mangyan male wears a loin cloth (ba-ag) and a shirt (balukas). A female wears an indigo-dyed short skirt (ramit) and a blouse (lambung). Many of the traditional style shirts and blouses are embroidered on the back with a design called pakudos, based on the cross shape. This design is also found on their bags made of buri (palm leaf) and nito (black fern), called bay-ong. Both sexes used to wear a twilled rattan belt with pocket (hagkos) at their waist. Long hair is the traditional style for a man. It is tied in one spot at the back of the head with a cloth hair-band called panyo. Women also have long hair often dressed with a headbands of beads. The Hanunuo Mangyans of all ages and both sexes are very fond of wearing necklaces and bracelets of beads [Miyamoto, 1985]. In the past they cultivated cotton trees and from these obtained raw materials which they wove in a crude hand loom called harablon. The process of weaving was called habilan, which starts with the gathering of cotton balls and pilling them to dry in a flat basket (bilao). Afterwards, the seeds are removed and the cotton placed on a mat and beaten by two flat sticks to make it fine. Next the cotton is placed inside a container made out of banana stalks (binuyo) and woven. Noted anthropologist Harold Conklin made an extensive study on the Hanunuo-Mangyan agricultural system in 1953. The Hanunuo Mangyans practise swidden farming. This type of farming is different from the â€Å"kaingin† system practised by non-Mangyans which is often very destructive when it is done with no proper safeguards to prevent the fire from spreading to the surrounding vegetation. A fallow period is also observed so that the swidden farm will revert back to forest. According to Conklin, the Mangyans managed their swidden farms skillfully. In 1995, almost half a century after Con klin’s research, a study on the Hanunuo Mangyans’ swidden farming system was conducted by Hayama Atsuko. She concluded that the Hanunuo Mangyans’ farming practices have prevented land deterioration in spite of the fact that forest land degradation is now evident in their territory due to various factors. Together with their northern neighbor the Buhids, the Hanunuo possess a pre-Spanish writing system, considered to be of Indic origin, with characters expressing the open syllables of the language [Postma, 1981]. This syllabic writing system, called Surat Mangyan, is being taught in several Mangyan schools in Mansalay and Bulalacao. The Hanunuo Mangyans live in the municipalities of Mansalay, Bulalacao, and some parts of Bongabong in Oriental Mindoro, and in the municipality of San Jose in Occidental Mindoro. Ratagnon The Ratagnon live in the southernmost part of the municipality of Magsaysay in Occidental Mindoro. Their language is similar to the Visayan Cuyunon language, spoken by the inhabitants of Cuyo Island in Northern Palawan. The Ratagnon women wear a wrap-around cotton cloth from the waistline to the knees and some of the males still wear the traditional g-string. The women’s breast covering is made of woven nito (vine). They also wear accessories made of beads and copper wire. The males wear a jacket with simple embroidery during gala festivities and carry flint, tinder, and other paraphernalia for making fire. Both sexes wear coils of red-dyed rattan at the waistline. Like other Mangyan tribes, they also carry betel chew and its ingredients in bamboo containers.