Philippine books, periodicals, and other reading materials

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Tablet PC soon to replace school books


MANILA, Philippines - The first locally developed tablet personal computer (PC) may be out this year as the Department of Science and Technology (DoST) zeroes in on its development, DoST Secretary Mario Montejo said. In announcing the department's priorities for 2011, Montejo expressed hopes that the first Filipino PC tablet will come out this year. "We hope to modernize the education system through the use of a low-cost PC tablet and connect all schools to the Internet," Montejo said. He said they have invested in the development of the cheap electronic gadget to save students from buying printed school books whose spiraling prices often have to do with the high printing cost.

The "Tablet PC," which is the size of a computer notebook, is intended to eventually replace printed books in schools. "Nagde-develop kami ng (We are developing a) tablet PC to load it with book contents para hindi ka na kailangan magdala ng books (so that students would no longer have to bring books to schools)," the DoST chief said. He said the Tablet PC, which would merely cost some P3,000, would be reloadable as it would be using memory cards to store the book contents. "If in the following semester, another sets of books are needed, all you have to do is to change the memo card. So the worth of the PC tablet, which is P3,000 could, be used for the entire college course as it would not just store a single book," Montejo said. He said they are presently in coordination with the Department of Education (DepEd) on the project, and doing it in partnership with the University of Sto. Tomas. While it would cheapen the cost of books minus ink and paper, Montejo said they expect the project to have a negative impact on printing businesses when the project is completed.

Advanced Science and Technology Institute (ASTI), one of the agencies under the DoST, is the one working on the project which has been earmarked a budget of less than P5 million, the DoST secretary said.

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METRO Magazine is First Philippine Magazine on iPAD


Metro Magazine, the premier fashion magazine in the Philippines from ABS CBN Publishing, marks another first as it launches its iPad edition last August. It is the first Philippine magazine available on the iPad.

The Metro iPad edition is also loaded with special features including behind-the-scenes photos and videos from the shoots, celebrity interviews and testimonials – that are not available in the magazine version. It takes advantage of the iPad’s ease of use and excellent screen resolution to enhance the reader’s Metro experience. To get a copy of Metro on the iPad, just log on to iTunes, go to the App Store and search for Metro Magazine.

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"Ibong Adarna” soars to new heights as the Philippines’ first interactive e-book


Experience anew and share with our children the Filipino classic Ibong Adarna, released as the country’s first interactive e-book. Relive the enchanting adventure of the brothers Don Juan, Don Pedro and Don Diego as they search for the mystical bird whose song alone can heal their ailing father Haring Fernando.

Crafted using cutting-edge technology, this historical e-book produced by Vibal Foundation’s Vee Press boasts a “read-to-me” feature that makes it play like an audiobook, and full-color illustrations and animations especially created with Filipino motifs.

The book is also an auspicious start for Vibal Foundation’s bigger project of publishing a line of children’s books for all ages in print and digital media.

Vee Press books are available in multiple electronic formats and can be read on popular e-reading devices like the Amazon Kindle, Sony E-Reader, Nook, BlackBerry, iPhones, Macs, PCs and all tablet computers including the Apple iPad.

Vee Press’ interactive Filipino edition of Ibong Adarna, which will be available on January 25, 2011 at Apple iBookstore, is a veritable cultural treat for children four to eight years old and for all lovers of Philippine art and literature.

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Growing popularity of tablet devices


The worldwide media tablet market grew 45.1 percent in the third quarter of 2010 (3Q10), driven almost exclusively by global demand for Apple’s groundbreaking iPad.

The growing popularity of tablet devices among consumers worldwide is evidenced not only by adoption of media tablets, but also of e-readers. The third quarter of 2010 saw global e-reader shipments increase to 2.7 million units representing 40 percent growth over 2Q10, with the U.S. representing nearly three-quarters of the worldwide e-reader market.

By contrast, tablet PCs run full PC operating systems and are based on x86 processors. Media tablets support multiple connectivity technologies and a broad range of applications, which differentiates them from single purpose–focused devices such as e-readers.

For the e-reader market, IDC said it anticipates 2010 to close at 10.8 million units shipped worldwide, with the US representing 72.4 percent of global shipments.

IDC forecasts 14.7 million units to ship in 2011 and 16.6 million in 2012, with demand driven by price competition among e-paper-based device vendors, the introduction of color display e-readers, and the expansion of digital book and periodical content offerings across genres and languages.


Vendor outlook

Pandigital, which has a US focus for its Novel e-readers with models based not only on e-paper but also color LCD technology, came in second to Amazon worldwide and just edged out Barnes and Noble.

Barnes and Noble, which is currently shipping exclusively in the US market, was a strong contender for the number 3 position in 3Q10 and is expected to have good results in 4Q10 given its strong brand, competitive pricing for its epaper-based products, and the introduction of the new NOOKcolor in 4Q10.

Sony was a distant number 4 vendor with slightly more than 200,000 units shipped and 8.4 percent worldwide share. Sony’s early lead in North American e-reader market has been usurped by Amazon and Barnes and Noble.

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Tablets:TV :: eReaders:Bed
By Jerry Liao


MANILA, Philippines - Both tablets and eReaders are the hottest gadgets nowadays, and its not surprising for both gadgets brings a lot of advantages both for personal use and business use.

eReaders are great companions for those who love to read and surf the web. Tablets are popular to those who wants to do more than reading and surfing. Both gadgets are serving their purposes to people with different preferences.

That is why I am a bit surprised (and amazed) by a study released by Neilsen Company that tablets users are TV buddies while eReaders are bedfellows. Actually the study even included smartphones users.

According to Nielsen’s recent survey of nearly 12,000 connected device owners:

• Seventy percent of tablet owners and 68 percent of smartphone owners said they use their devices while watching television, compared to only 35 percent of eReader owners.
• Sixty-one percent of eReader owners use their device in bed, compared to 57 percent of tablet owners and 51 percent of smartphone owners.

When asked how they spent time with their device:

• Tablet owners said 30 percent of their time spent with their device was while watching TV compared to 21 percent lying in bed.
• Smartphone owners say that 20 percent of the time they use their smartphones is while watching TV, compared to 11 percent lying in bed.
• eReader owners indicated only 15 percent of their eReader time was spent watching TV, though they spent a whopping 37 percent of their device usage time in bed.

The result perhaps has something to do with the capabilities of each gadget. Like I said, with tablets - I can do more than just reading eBooks and surfing the web.

I can play games and even communicate with friends via social networking sites. So tablet users can actually share their comments with friends or even post feedbacks in real time what they think about the show they’re watching.

For eReaders, its a common knowledge that people love to read books before going to bed so it only follows that eBook reader enjoys more usage time in bed. As for smartphones, I would say it has the same traits as the tablets except it has smaller screens and can do audio/voice calls - that is why smartphone owners use this device while watching TV.

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From print to pixel: The future of Philippine publishing



In the wee hours of May 20, online merchant Amazon reached a new milestone in its business: for the first time since launching its eBook reader Kindle in 2007, sales of eBooks have outpaced that of its print books.

Amazon said that for every 100 print books it sells, a total of 105 eBooks are delivered to owners of Kindle the world over. Amazon Founder and CEO Jeff Bezos noted that they've been selling print books online for 15 years, and Kindle books for only less than four years.

The Amazon feat only shows that more and more, voracious readers are turning to digital versions of their favorite books to get their literary fix.

And who wouldn't? EBooks are cheaper, are more flexible and are more portable. All one needs is a device on his hands, and he's good to go.

Some of these publishers have slowly started paving the way for the industry's future. Next week, in time for the 32nd Manila International Book Fair, Vibal Foundation, one of the publishers which participated in last year's conference, will be launching Vibe, its own version of the Amazon Kindle Store.

On Thursday, the University of the Philippines (UP) Press led the charge with its announcement of the digital versions of some of the press's titles, which are now available on Amazon.

Carljoe Javier, special project officer for digital and online marketing of the UP Press, said their move is basically a response to the ongoing transition of the industry to digital publishing.

"We believe that UP Press titles are of global quality, but we get limited by distribution. We get limited by shipping costs [as well as] printing costs," Javier told GMA News Online.

With a five-year partnership with Flipside Digital Content Co. Inc., officials of the UP Press handpicked 10 academic and literature titles, both old and fairly recent, for conversion and distribution worldwide in digital format.

These titles include:

• Beautiful Accidents by Ian Rosales Casocot
• Geek Tragedies by Carljoe Javier
• A History of the Philippines by Samuel K. Tan
• Revisiting Usog, Pasma, Kulam by Michael L. Tan
• Surgeons Do Not Cry by Ting Tiongco
• Damaged People by Karl R. De Mesa
• Fourteen Love Stories by Jose Dalisay Jr. and Angelo R. Lacuesta
• Philippine Postcolonial Studies: Essays on Language and Literature by Cristina Pantoja
• Hidalgo and Priscelina Patajo-Legasto
• The Gaze by Arvin Abejo Mangohig
• Hairtrigger Loves: 50 Poems on Woman by Alfred A. Yuson

Javier said that these titles would go at a slightly cheaper price than their print counterparts. "For example, the print version of my book is P250. In digital, it's $4.99," he said.

At the moment, the books are available via the Amazon Kindle Store, but Javier said they are already in talks with other digital storefronts such as Apple and the Barnes and Noble bookstore.

It's possible, he added, that readers would find the same titles in upcoming local eBook storefronts, such as the Vibe bookstore which will be launched soon by Vibal. "We do not close our doors to possible distribution opportunities," he said.

The long-term goal, according to Javier, is to convert all of the press house's titles into digital format. "But for the moment, were taking it slow, seeing how things go," he said, noting how there are more than 20 books on his desk right now where they would have to choose the next 10 titles to digitize.

"But as far as academic publishers are concerned, we're the first [to do this]," he claimed.

Wider reach

Himself a published author, Javier said that with the transition to digital, the barrier for book availability has now been torn down, which is good news for writers.

"It's no longer an issue that some books are only available in certain countries. Or that the bookstore has sold out of copies. For authors, it means they don't have to compete with other titles for bookshelf space any longer," he said.

Publishing in digital format means the playing field for authors has been leveled further. "When you go to Amazon and you do a search, tabi-tabi na kayo sa bookshelf ng lahat ng libro. It's a fair game," he said.

"The problem before was, for example, I'm a Filipino writer who did a print run of 1,500 copies of my book, sa Pilipinas lang siya nadidistribute," he added.

By publishing in a platform that is global, Javier said local authors now have the opportunity to get a wider range of audiences, not only in the Philippines but also in other countries.

"Right now, even if you target 10 percent of the Philippine population, you are not guaranteed that most of them will buy," he stressed. "But how many users are on Amazon? If you can get 1 percent or 2 percent (of users) from Amazon, that's still a much larger readership than what you would get with a 1,000-copy print run."


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The reader in the 21st century


Technology is perceived as a threat to literacy and the habit of reading. But for the 21st century reader, the variety in formats, better access, and experiences to enjoy certainly open up new worlds for reading.

Slated on Sept 14 to 18, at the SMX Convention Center in Pasay City, MIBF marks its 32nd year as the paramount event of the Philippine book industry.

MIBF showcases the largest and most varied collection of literature, textbooks, educational supplements, general references, religious and inspirational titles, self-help books, management books, Filipiniana, coffee table books, popular novels, children's books, art books, graphic novels, rare and hard-to-find titles, magazines, audio and e-books, multimedia, teaching supplies and services, publishers' technology, and travel materials.


E-Books

With the rise of dedicated e-readers and tablets computers, ebooks have become a popular choice for the tech-savvy reader. Downloadable in seconds from anywhere in the world, portable, space-saving are the qualities prized by e-book readers, while publishers value the low production cost, faster distribution, and efficient storage. Dedicated e-readers feature e-ink, a technology that mimics the look of paper and reduces the eyestrain that is a common problem for backlit gadgets.

E-readers also often have special features such as a built-in dictionary, annotation capabilities, wi-fi. Public libraries abroad are already lending out ebooks, with the files becoming inaccessible after the loan period.


E-Learning

Because kids are adapting to technology at a younger age, academic institutions have been acquiring elearning technology, especially after DepEd issued the policy directing the incorporation of information communications technology (ICT) into school curricula.

Diwa Learning System’s GENYO is a fully integrated e-learning program that has multimedia content for five key learning areas: Science, Math, English and Araling Panlipunan. GENYO comes with an authoring tool that allows teachers to customize pages, a teacher training program that helps them become effective educators, access to an online learning portal (GENYO Online at www. genyo.idiwa.ph), ICT strategic management services, network consulting, and technical support.

To bridge the gap in academic achievement of Filipino students in the key areas of Math and Reading, Scholasticintroduces educational technology in their Assessment and Enrichment Programs (AEP) to augment classroom education.

Both Scholastic AEP-Reading and AEP-Math use computer-adaptive assessment (using Lexile Framework for reading and Quantile Framework for math), and provide both explicit skills instruction and enrichment activities.


On-Demand Publishing

In the Philippines, Central Books uses state of the art technology to print books on demand, with print runs as small as 50 copies or as big as 1000 copies. In matter of minutes and at feasible costs, books meet the highest standards in book production. Books are also archived in an electronic library and can be reprinted anytime.


Online Bookstores

Get a new stash of books without leaving the comfort of your home, via online bookstores that allow you to order from the selection in their database, and conveniently have them delivered on your doorstep.

National Book Store (http://nationalbookstore. com) processes orders daily and ships within the Philippines in 2-5 days, and abroad at standard delivery schedules. For books not available in the Philippines, the Book Depository (http://www.bookdepository.com/) is an online bookstore that offers free shipping worldwide.


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by Mabel Cook Cole
1916

I must say that if it weren't for my iPad, I wouldn't have discovered these folk stories nor even heard of the Tinguians.

http://www.surlalunefairytales.com/b...e/preface.html

Preface

FROM time to time since the American occupation of the Islands, Philippine folk-tales have appeared in scientific publications, but never, so far as the writer is aware, has there been an attempt to offer to the general public a comprehensive popular collection of this material. It is my earnest hope that this collection of tales will give those who are interested opportunity to learn something of the magic, superstitions, and weird customs of the Filipinos, and to feel the charm of their wonder-world as it is pictured by these dark-skinned inhabitants of our Island possessions.

In company with my husband, who was engaged in ethnological work for the Field Museum of Natural History, it was my good fortune to spend four years among the wild tribes of the Philippines, During this time we frequently heard these stories, either related by the people in their homes and around the camp fires or chanted by the pagan priests in communion with the spirits. The tales are now published in this little volume, with the addition of a few folk-legends that have appeared in the Journal of American Folk-Lore and in scientific publications, here retold with some additions made by native story-tellers.

I have endeavored to select typical tales from tribes widely separated and varying in culture from savagery to a rather high degree of development. The stories are therefore divided into five groups, as follows: Tinguian, Igorot, the Wild Tribes of Mindanao, Moro, and Christian,

The first two groups, Tinguian and Igorot, are from natives who inhabit the rugged mountain region of northwestern Luzon. From time immemorial they have been zealous head-hunters, and the stories teem with references to customs and superstitions connected with their savage practices. By far the largest number belong to the Tinguian group. In order to appreciate these tales to the fullest extent, we must understand the point of view of the Tinguian. To him they embody all the known traditions of "the first times"-of the people who inhabited the earth before the present race appeared, of the ancient heroes and their powers and achievements. In them he finds an explanation of and reason for many of his present laws and customs.

A careful study of the whole body of Tinguian mythology points to the conclusion that the chief characters of these tales are not celestial beings but typical, generalized heroes of former ages, whose deeds have been magnified in the telling by many generations of their descendants. These people of "the first times" practiced magic. They talked with jars, created human beings out of betel-nuts, raised the dead, and had the power of changing themselves into other forms. This, however, does not seem strange or impossible to the Tinguian of today, for even now they talk with jars, perform certain rites to bring sickness and death to their foes, and are warned by omens received through the medium of birds, thunder and lightning, or the condition of the liver of a slaughtered animal. They still converse freely with certain spirits who during religious ceremonies are believed to use the bodies of men or women as mediums for the purpose of advising and instructing the people.

Several of the characters appear in story after story. Sometimes they go under different names, but in the minds of the story-tellers their personality and relationships are definitely established. Thus Ini-init of the first tale becomes Kadayadawan in the second, Aponitolau in the third, fourth, fifth, and sixth, and Ligi in the seventh. Kanag, the son of Aponitolau and Aponibolinayen, in the fifth tale is called Dumalawi.

These heroes had most unusual relations with the heavenly bodies, all of which seem to have been regarded as animate beings. In the fourth tale Aponitolau marries Gaygayoma, the star maiden who is the daughter of the big star and the moon. In the first story the same character under the name of Ini-init seems to be a sun-god: we are told that he is "the sun," and again "a round stone which rolls." Thereupon we might conclude that he is a true solar being; yet in the other tales of this collection and in many more known to the Tinguian he reveals no celestial qualities. Even in the first story he abandons his place in the sky and goes to live on earth.

In the first eight stories we read of many customs of "the first times" which differ radically from those of the present. But a careful analysis of all the known lore of this people points to the belief that many of these accounts depict a period when similar customs did exist among the people, or else were practiced by emigrants who generations ago became amalgamated with the Tinguian and whose strange customs finally became attributed to the people of the tales. The stories numbered nine to sixteen are of a somewhat different type, and in them the Tinguian finds an explanation of many things, such as, how the people learned to plant, and to cure diseases, where they secured the valuable jars and beads, and why the moon has spots on its face. All these stories are fully believed, the beads and jars are considered precious, and the places mentioned are definitely known. While the accounts seem to be of fairly recent origin they conflict neither with the fundamental ideas and traditions of "the first times" nor with the beliefs of today.

Stories seventeen to twenty-three are regarded as fables and are told to amuse the children or to while away the midday hours when the people seek shaded spots to lounge or stop on the trail to rest. Most of them are known to the Christianized tribes throughout the Islands and show great similarity to the tales found in the islands to the south and, in some cases, in Europe. In many of them the chief incidents are identical with those found elsewhere, but the story-tellers, by introducing old customs and beliefs, have moulded and colored them until they reflect the common ideas of the Tinguian.

The third group includes stories from several wild tribes who dwell in the large island of Mindanao. Here are people who work in brass and steel, build good dwellings, and wear hemp clothing elaborately decorated with beads, shell disks, and embroidery, but who still practice many savage customs, including slavery and human sacrifice.

The fourth division gives two tales from the Moro (hardy Malayan warriors whose ancestors early became converts to the faith of Mohammed). Their teachers were the Arabian traders who, about 1400, succeeded in converting many of the Malay Islanders to the faith of the prophet.

The last group contains the stories of the Christianized natives-those who accepted the rule of Spain and with it the Catholic religion. Their tales, while full of local color, nevertheless show the influence of the European tutors. They furnish an excellent opportunity to contrast the literature of the savage head-hunters with that of the Moro and Christian tribes and to observe how various recent influences have modified the beliefs of people who not many centuries ago were doubtless of a uniform grade of culture. It is interesting, too, to note that European tales brought into the Islands by Mohammedan and Christian rulers and traders have been worked over until, at first glance, they now appear indigenous.

Owing to local coloring, these tales have various forms. Still we find many incidents which are held in common by all the tribes of the Archipelago and even by the people of Borneo, Java, Sumatra, and India. Some of these similarities and parallelisms are indicated in the foot-notes throughout the book.

Cole, Mabel Cook. Philippine Folk Tales. London: Curtis Brown, 1916.

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http://www.surlalunefairytales.com/b.../tinguian.html

Tinguian:
Introduction

THE dim light of stars filtered through the leafy canopy above us, and the shadowy form of our guide once more appeared at my horse's head. It was only for an instant, however, and then we were plunged again into the inky darkness of a tropical jungle.

We had planned to reach the distant Tinguian village in the late afternoon, but had failed to reckon with the deliberateness of native carriers. It was only by urging our horses that we were able to ford the broad Abra ere the last rays of the sun dropped behind the mountains. And then, in this land of no twilights, night had settled quickly over us.

We had made our way up the mountain-side, through the thick jungle, only to find that the trail, long imperceptible to us, had escaped even the keen eyes of our guide. For several hours we wandered about, lost in the darkness.

On and on we went, through narrow paths, steep in places, and made rough and dangerous by sharp rocks as well as by those long creepers of the jungle whose thorny fingers are ever ready to seize horse or rider. Occasionally we came out of the forest, only to cross rocky mountain streams; or perhaps it was the same stream that we crossed many times. Our horses, becoming weary and uncertain of foot, grew more and more reluctant to plunge into the dark, swiftly flowing water. And our patience was nearly exhausted when we at last caught sight of dim lights in the valley below. Half an hour later we rode into Manabo.

I shall never forget that first picture. It was a weird spectacle. Coming out of the darkness, we were almost convinced that we had entered a new world. Against the blackness of the night, grass-roofed houses stood outlined in the dim light of a bonfire; and squatting around that fire, unclad save for gay blankets wrapped about their shoulders, were brown-skinned men smoking long pipes, while women bedecked with bright beads were spinning cotton. As they worked in the flickering light, they stretched their distaffs at arm's length into the air like witches waving their wands; and with that the elfland picture was complete.

In the stillness of the night a single voice could be heard reciting some tale in a singsong tone, which was interrupted only when peals of laughter burst forth from the listeners, or when a scrawny dog rose to bark at an imaginary noise until the shouts of the men quieted him and he returned to his bed in the warm ashes. Later we learned that these were the regular social gatherings of the Tinguian, and every night during the dry season one or more of these bonfires were to be seen in the village.

After we had attained to the footing of welcome guests in these circles, we found that a good story-teller was always present, and, while the men smoked, the women spun, and the dogs slept, he entertained us with tales of heroes who knew the magic of the betel-nut, or with stories of spirits and their power over the lives of men.

The following are some of the tales heard first around the camp fire of the distant mountain village.

Cole, Mabel Cook. Philippine Folk Tales. London: Curtis Brown, 1916.

[Mercato]

http://www.surlalunefairytales.com/b...inayensun.html

Aponibolinayen and the Sun
(Tinguian)

ONE day Aponibolinayen and her sister-in-law went out to gather greens. They walked to the woods to the place where the siksiklat grew, for the tender leaves of this vine are very good to eat. Suddenly while searching about in the underbrush, Aponibolinayen cried out with joy, for she had found the vine, and she started to pick the leaves. Pull as hard as she would, however, the leaves did not come loose, and all at once the vine wound itself around her body and began carrying her upward. [1]

Far up through the air she went until she reached the sky, and there the vine set her down under a tree. Aponibolinayen was so surprised to find herself in the sky that for some time she just sat and looked around, and then, hearing a rooster crow, she arose to see if she could find it. Not far from where she had sat was a beautiful spring surrounded by tall betel-nut trees whose tops were pure gold. Rare beads were the sands of the spring, and the place where the women set their jars when they came to dip water was a large golden plate. As Aponibolinayen stood admiring the beauties of this spring, she beheld a small house nearby, and she was filled with fear lest the owner should find her there. She looked about for some means of escape and finally climbed to the top of a betel-nut tree and hid.

Now the owner of this house was Ini-init, [2] the Sun, but he was never at home in the daylight, for it was his duty to shine in the sky and give light to all the world. At the close of the day when the Big Star took his place in the sky to shine through the night, Ini-init returned to his house, but early the next morning he was always off again.

From her place in the top of the betel-nut tree, Aponibolinayen saw the Sun when he came home at evening time, and again the next morning she saw him leave. When she was sure that he was out of sight she climbed down and entered his dwelling, for she was very hungry. She cooked rice, and into a pot of boiling water she dropped a stick which immediately became fish, [3] so that she had all she wished to eat. When she was no longer hungry, she lay down on the bed to sleep.

Now late in the afternoon Ini-init returned from his work and went to fish in the river near his house, and he caught a big fish. While he sat on the bank cleaning his catch, he happened to look up toward his house and was startled to see that it appeared to be on fire. [4] He hurried home, but when he reached the house he saw that it was not burning at all, and he entered. On his bed he beheld what looked like a flame of fire, but upon going closer he found that it was a beautiful woman fast asleep.

Ini-init stood for some time wondering what he should do, and then he decided to cook some food and invite this lovely creature to eat with him. He put rice over the fire to boil and cut into pieces the fish he had caught. The noise of this awakened Aponibolinayen, and she slipped out of the house and back to the top of the betel-nut tree. The Sun did not see her leave, and when the food was prepared he called her, but the bed was empty and he had to eat alone. That night Ini-init could not sleep well, for all the time he wondered who the beautiful woman could be. The next morning, however, he rose as usual and set forth to shine in the sky, for that was his work.

That day Aponibolinayen stole again to the house of the Sun and cooked food, and when she returned to the betel-nut tree she left rice and fish ready for the Sun when he came home. Late in the afternoon Ini-init went into his home, and when he found pots of hot rice and fish over the fire he was greatly troubled. After he had eaten he walked a long time in the fresh air. "Perhaps it is done by the lovely woman who looks like a flame of fire," he said. "If she comes again I will try to catch her."

The next day the Sun shone in the sky as before, and when the afternoon grew late he called to the Big Star to hurry to take his place, for he was impatient to reach home. As he drew near the house he saw that it again looked as if it was on fire. He crept quietly up the ladder, and when he had reached the top he sprang in and shut the door behind him.

Aponibolinayen, who was cooking rice over the fire, was surprised and angry that she had been caught; but the Sun gave her betel-nut [5] which was covered with gold, and they chewed together and told each other their names. Then Aponibolinayen took up the rice and fish, and as they ate they talked together and became acquainted.

After some time Aponibolinayen and the Sun were married, and every morning the Sun went to shine in the sky, and upon his return at night he found his supper ready for him. He began to be troubled, however, to know where the food came from, for though he brought home a fine fish every night, Aponibolinayen always refused to cook it.

One night he watched her prepare their meal, and he saw that, instead of using the nice fish he had brought, she only dropped a stick into the pot of boiling water.

"Why do you try to cook a stick?" asked Ini-init in surprise.

"So that we can have fish to eat," answered his wife.

"If you cook that stick for a month, it will not be soft," said Ini-init. "Take this fish that I caught in the net, for it will be good."

But Aponibolinayen only laughed at him, and when they were ready to eat she took the cover off the pot and there was plenty of nice soft fish. The next night and the next, Aponibolinayen cooked the stick, and Ini-init became greatly troubled for he saw that though the stick always supplied them with fish, it never grew smaller.

Finally he asked Aponibolinayen again why it was that she cooked the stick instead of the fish he brought, and she said:

"Do you not know of the woman on earth who has magical power and can change things?"

"Yes," answered the Sun, "and now I know that you have great power."

"Well, then," said his wife, "do not ask again why I cook the stick."

And they ate their supper of rice and the fish which the stick made.

One night not long after this Aponibolinayen told her husband that she wanted to go with him the next day when he made light in the sky.

"Oh, no, you cannot," said the Sun, "for it is very hot up there, [6] and you cannot stand the heat."

"We will take many blankets and pillows," said the woman, "and when the heat becomes very great, I will hide under them."

Again and again Ini-init begged her not to go, but as often she insisted on accompanying him, and early in the morning they set out, carrying with them many blankets and pillows.

First, they went to the East, and as soon as they arrived the Sun began to shine, and Aponibolinayen was with him. They traveled toward the West, but when morning had passed into noontime and they had reached the middle of the sky Aponibolinayen was so hot that she melted and became oil. Then Ini-init put her into a bottle and wrapped her in the blankets and pillows and dropped her down to earth.

Now one of the women of Aponibolinayen's town was at the spring dipping water when she heard something fall near her. Turning to look, she beheld a bundle of beautiful blankets and pillows which she began to unroll, and inside she found the most beautiful woman she had ever seen. Frightened at her discovery, the woman ran as fast as she could to the town, where she called the people together and told them to come at once to the spring. They all hastened to the spot and there they found Aponibolinayen for whom they had been searching everywhere.

"Where have you been?" asked her father; "we have searched all over the world and we could not find you.'

"I have come from Pindayan," answered Aponibolinayen. "Enemies of our people kept me there till I made my escape while they were asleep at night"

All were filled with joy that the lost one had returned, and they decided that at the next moon [7] they would perform a ceremony for the spirits [8] and invite all the relatives who were mourning for Aponibolinayen.

So they began to prepare for the ceremony, and while they were pounding rice, Aponibolinayen asked her mother to prick her little finger where it itched, and as she did so a beautiful baby boy popped out. The people were very much surprised at this, and they noticed that every time he was bathed the baby grew very fast so that, in a short time, he was able to walk. Then they were anxious to know who was the husband of Aponibolinayen, but she would not tell them, and they decided to invite everyone in the world to the ceremony that they might not overlook him.

They sent for the betel-nuts that were covered with gold, [9] and when they had oiled them they commanded them to go to all the towns and compel the people to come to the ceremony.

"If anyone refuses to come, grow on his knee," said the people, and the betel-nuts departed to do as they were bidden.

As the guests began to arrive, the people watched carefully for one who might be the husband of Aponibolinayen, but none appeared and they were greatly troubled. Finally they went to the old woman, Alokotan, who was able to talk with the spirits, and begged her to find what town had not been visited by the betel-nuts which had been sent to invite the people. After she had consulted the spirits the old woman said:

"You have invited all the people except Ini-init who lives up above. Now you must send a betel-nut to summon him. It may be that he is the husband of Aponibolinayen, for the siksiklat vine carried her up when she went to gather greens."

So a betel-nut was called and bidden to summon Ini-init.

The betel-nut went up to the Sun, who was in his house, and said:

"Good morning, Sun. I have come to summon you to a ceremony which the father and mother of Aponibolinayen are making for the spirits. If you do not want to go, I will grow on your head." [10]

"Grow on my head," said the Sun. "I do not wish to go."

So the betel-nut jumped upon his head and grew until it became so tall that the Sun was not able to carry it, and he was in great pain.

"Oh, grow on my pig," begged the Sun. So the betel-nut jumped upon the pig's head and grew, but it was so heavy that the pig could not carry it and squealed all the time. At last the Sun saw that he would have to obey the summons, and he said to the betel-nut:

"Get off my pig and I will go."

So Ini-init came to the ceremony, and as soon as Aponibolinayen and the baby saw him, they were very happy and ran to meet him. Then the people knew that this was the husband of Aponibolinayen, and they waited eagerly for him to come up to them. As he drew near, however, they saw that he did not walk, for he was round; and then they perceived that he was not a man but a large stone. All her relatives were very angry to find that Aponibolinayen had married a stone; and they compelled her to take off her beads [11] and her good clothes, for, they said, she must now dress in old clothes and go again to live with the stone.

So Aponibolinayen put on the rags that they brought her and at once set out with the stone for his home. No sooner had they arrived there, however, than he became a handsome man, and they were very happy.

"In one moon," said the Sun, "we will make a ceremony for the spirits, and I will pay your father and mother the marriage price [12] for you."

This pleased Aponibolinayen very much, and they used magic so that they had many neighbors who came to pound rice [13] for them and to build a large spirit house. [14]

Then they sent oiled betel-nuts to summon their relatives to the ceremony. The father of Aponibolinayen did not want to go, but the betel-nut threatened to grow on his knee if he did not. So he commanded all the people in the town to wash their hair and their clothes, and when all was ready they set out.

When they reached the town they were greatly surprised to find that the stone had become a man, and they chewed the magic betel-nuts to see who he might be. It was discovered that he was the son of a couple in Aponibolinayen's own town, and the people all rejoiced that this couple had found the son whom they had thought lost. They named him Aponitolau, and his parents paid the marriage price for his wife-the spirit house nine times full of valuable jars. [15]

After that all danced and made merry for one moon, and when the people departed for their homes Ini-init and his wife went with them to live on the earth.

Cole, Mabel Cook. Philippine Folk Tales. London: Curtis Brown, 1916.

Notes

[1] This incident is strikingly similar to the story in North American folk-lore of the maiden captured and carried upward by a vine. Several other points of likeness appear in the lore of Malaysia, Polynesia, and America.
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[2] See Preface, p. vii.
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[3] This incident is unique so far as American or European folk-lore is concerned, yet it is common in Tinguian tales, while similar stories are found among the neighboring Ilocano and Igorot tribes of the Philippines, as well as in Borneo, Java, and India.
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[4] The belief that beauty is capable of radiating great light is not peculiar to Tinguian tales, for it is also found in the Malay legends and in those of India. It is not impossible that they had a common origin.
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[5] The betel-nut is the nut of the areca palm. It is prepared for chewing by being cut into quarters, each piece being wrapped in betel-leaf spread with lime. It produces a blood-red spittle which greatly discolors the teeth and lips, and it is used extensively throughout the Philippines. While it appears to have been in common use among the Tinguian at the time these stories originated, it has now been displaced by tobacco, except at ceremonies when it is prepared for chewing; it is also placed on the animals offered for sacrifice to the spirits. Throughout the tales great significance is given to the chewing of betel-nuts before names are told or introductions given, while from the quids and spittle it appears to have been possible to foretell events and establish relationships.
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[6] Compare with the story of Phaeton in Bulfinch, The Age of Fable, p. 50.
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[7] The Tinguian have no calendar, but reckon time by the recurrence of the moon.
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[8] It is the present custom of the Tinguian to make numerous ceremonies for the spirits. These vary in length from a few hours to seventeen days. During this period animals are slaughtered, small houses are built, mediums deliver messages from the spirits, and there is much feasting and dancing.
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[9] When ripe, the betel-nut is covered with a golden husk, and it is possibly because of this that they were said to be covered with gold. The present-day Tinguian, in place of sending the betel-nut, sends a small piece of gold to any relative or friend whom he specially wishes to induce to attend a ceremony.
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[10] This seems to be peculiar to Tinguian folk-lore.
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[11] Except when she is in mourning a Tinguian woman's arms are always covered with beads placed strand above strand.
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[12] The parents of a boy choose his bride when the children are very young. A great celebration is then held, and relatives and friends of both parties decide on the price to be paid for the girl. Partial payment is made at once, and the remainder goes over until the marriage proper takes place, when the boy and girl are about twelve or fourteen years of age. In this instance Ini-init makes the customary payment for his bride, though the marriage had already taken place.
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[13] The friends and retainers pound rice and prepare food for all the guests who attend the ceremony.
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[14] A spirit house is one of the small houses built during a ceremony.
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[15] Reference is probably to ancient Chinese jars.
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[Mercato]

I kinda remember this once upon a time when I was a kid, I mean the 4 monsters of moro legends. Kurita, Pah, Tarabusaw and the other one...



http://www.surlalunefairytales.com/b...hmindanao.html

Mythology of Mindanao
(Moro)
[141]

A LONG, long time ago Mindanao was covered with water, and the sea extended over all the lowlands so that nothing could be seen but mountains. Then there were many people living in the country, and all the highlands were dotted with villages and settlements. For many years the people prospered, living in peace and contentment. Suddenly there appeared in the land four horrible monsters which, in a short time, had devoured every human being they could find.

Kurita, a terrible creature with many limbs, lived partly on land and partly in the sea, but its favorite haunt was the mountain where the rattan grew; and here it brought utter destruction on every living thing. The second monster, Tarabusaw, an ugly creature in the form of a man, lived on Mt. Matutun, and far and wide from that place he devoured the people, laying waste the land. The third, an enormous bird called Pah, [142] was so large that when on the wing it covered the sun and brought darkness to the earth. Its egg was as large as a house. Mt. Bita was its haunt, and there the only people who escaped its voracity were those who hid in caves in the mountains. The fourth monster was a dreadful bird also, having seven heads and the power to see in all directions at the same time. Mt. Gurayn was its home and like the others it wrought havoc in its region.

So great was the death and destruction caused by these terrible animals that at length the news spread even to the most distant lands, and all nations were grieved to hear of the sad fate of Mindanao.

Now far across the sea in the land of the golden sunset was a city so great that to look at its many people would injure the eyes of man. When tidings of these great disasters reached this distant city, the heart of the king Indarapatra [143] was filled with compassion, and he called his brother, Sulayman, [144] begging him to save the land of Mindanao from the monsters.

Sulayman listened to the story, and as he heard he was moved with pity.

"I will go," said he, zeal and enthusiasm adding to his strength, "and the land shall be avenged."

King Indarapatra, proud of his brother's courage, gave him a ring and a sword as he wished him success and safety. Then he placed a young sapling by his window [145] and said to Sulayman:

"By this tree I shall know your fate from the time you depart from here, for if you live, it will live; but if you die, it will die also."

So Sulayman departed for Mindanao, and he neither walked nor used a boat, but he went through the air and landed on the mountain where the rattan grew. There he stood on the summit and gazed about on all sides. He looked on the land and the villages, but he could see no living thing. And he was very sorrowful and cried out:

"Alas, how pitiful and dreadful is this devastation!"

No sooner had Sulayman uttered these words than the whole mountain began to move, and then shook. Suddenly out of the ground came the horrible creature, Kurita. It sprang at the man and sank its claws into his flesh. But Sulayman, knowing at once that this was the scourge of the land, drew his sword and cut the Kurita to pieces.

Encouraged by his first success, Sulayman went on to Mt. Matutun where conditions were even worse. As he stood on the heights viewing the great devastation there was a noise in the forest and a movement in the trees. With a loud yell, forth leaped Tarabusaw. For a moment they looked at each other, neither showing any fear. Then Tarabusaw threatened to devour the man, and Sulayman declared that he would kill the monster. At that the animal broke large branches off the trees and began striking at Sulayman who, in turn, fought back. For a long time the battle continued until at last the monster fell exhausted to the ground and then Sulayman killed him with his sword.

The next place visited by Sulayman was Mt. Bita. Here havoc was present everywhere, and though he passed by many homes, not a single soul was left. As he walked along, growing sadder at each moment, a sudden darkness which startled him fell over the land. As he looked toward the sky he beheld a great bird descending upon him. Immediately he struck at it, cutting off its wing with his sword, and the bird fell dead at his feet; but the wing fell on Sulayman, and he was crushed.

Now at this very time King Indarapatra was sitting at his window, and looking out he saw the little tree wither and dry up.

"Alas!" he cried, "my brother is dead"; and he wept bitterly.

Then although he was very sad, he was filled with a desire for revenge, and putting on his sword and belt he started for Mindanao in search of his brother.

He, too, traveled through the air with great speed until he came to the mountain where the rattan grew. There he looked about, awed at the great destruction, and when he saw the bones of Kurita he knew that his brother had been there and gone. He went on till he came to Matutun, and when he saw the bones of Tarabusaw he knew that this, too, was the work of Sulayman.

Still searching for his brother, he arrived at Mt. Bita where the dead bird lay on the ground, and as he lifted the severed wing he beheld the bones of Sulayman with his sword by his side. His grief now so overwhelmed Indarapatra that he wept for some time. Upon looking up he beheld a small jar of water by his side. This he knew had been sent from heaven, and he poured the water over the bones, and Sulayman came to life again. They greeted each other and talked long together. Sulayman declared that he had not been dead but asleep, and their hearts were full of joy.

After some time Sulayman returned to his distant home, but Indarapatra continued his journey to Mt. Gurayn where he killed the dreadful bird with the seven heads. After these monsters had all been destroyed and peace and safety had been restored to the land, Indarapatra began searching everywhere to see if some of the people might not be hidden in the earth still alive.

One day during his search he caught sight of a beautiful woman at a distance. When he hastened toward her she disappeared through a hole in the ground where she was standing. Disappointed and tired, he sat down on a rock to rest, when, looking about, he saw near him a pot of uncooked rice with a big fire on the ground in front of it. This revived him and he proceeded to cook the rice. As he did so, however, he heard someone laugh near by, and turning he beheld an old woman watching him. As he greeted her, she drew near and talked with him while he ate the rice.

Of all the people in the land, the old woman told him, only a very few were still alive, and they hid in a cave in the ground from whence they never ventured. As for herself and her old husband, she went on, they had hidden in a hollow tree, and this they had never dared leave until after Sulayman killed the voracious bird, Pah.

At Indarapatra's earnest request, the old woman led him to the cave where he found the headman with his family and some of his people. They all gathered about the stranger, asking many questions, for this was the first they had heard about the death of the monsters. When they found what Indarapatra had done for them, they were filled with gratitude, and to show their appreciation the headman gave his daughter to him in marriage, and she proved to be the beautiful girl whom Indarapatra had seen at the mouth of the cave.

Then the people all came out of their hiding-place and returned to their homes where they lived in peace and happiness. And the sea withdrew from the land and gave the lowlands to the people.

Cole, Mabel Cook. Philippine Folk Tales. London: Curtis Brown, 1916.


Notes

[141] First recorded by N.M. Saleeby.
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[142] Those great birds are doubtless derived from Indian literature in which the fabulous bird garuda played such an important part.
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[143] A common name in Malay and Sumatran tales.
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[144] Probably Solomon of the Old Testament, who is a great historic figure among the Malay and who plays an important part in their romances.
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[145] See note 1, p. 28. (Referenced note states: "The lawed vine. In ancient Egypt and in India it was a common belief that friends or relatives could tell from the condition of a certain tree or vine whether the absent one was well or dead: if the vine thrived, they knew that all was well, but if it wilted they mourned for him as dead. It is interesting to find the identical belief in the northern Philippines.")

[kiretoce]

Cebu Pacific Airways (5J) made the list. Philippine Airlines (PR) didn't.

World's 12 Best Airline Magazines

[MatudNilaBaby]

kudos for cebu pacific air in flight magazine to be part of the worlds top 12. smile!

[Maxxclip]

More Pinoy students to learn French

More Pinoy students will get a chance to learn French in public schools and become more "globally competitive," the Department of Education (DepEd) said, as it announced a renewed partnership with the French Embassy.

A new memorandum of agreement has been signed to continue French as a second foreign language and as an elective offered to some high schools including one in Mindanao, the DepEd said in a statement.

This, as it touted the success of an agreement signed in 2009 which has so far benefitted more than 1,500 students in public high schools in Metro Manila and Central Visayas (Region VII).

"We don't only need this program, we need to expand it as an important component of the K to 12 Basic Education Program..." Education Secretary Armin Luistro said in the statement.

The program will "give Filipino students access to a language facility that will serve as a gateway to a cultural understanding of Europe, and for French young people to look at the Philippines as a gateway to Asia," he added.

The partnership is part of DepEd's Special Program in Foreign Language (SPFL), implemented in selected public secondary schools.

Spanish, French, Japanese were initially offered but German and Japanese have later been added in public high schools where students have demonstrated competence in English and capability of learning another foreign language, DepEd said.

Chosen as a new school where French courses will be offered is the National School of Digos in Davao del Sur, with the statement partly attributing this development to the newly forged peace deal in Mindanao.

Schools which are currently offering French classes will meanwhile receive increased support, including more funds and training for teachers and a longer term of four years of teaching French classes in the curriculum.

The program will also be tweaked to respond better to local and foreign employment trends, the statement said.

Also part of the new agreement is the continuous French training of selected students in partner universities and possible study grants in France.

"The core of this partnership is that it is a work of friendship and understanding between our countries," DepEd quoted French Ambassador Gilles Garachon as saying.

"My wish is to increase our cooperation, to have more exchanges, because we can do much more," Garachon further said.

Yahoo

[Nabartek]

This is good. I hope they can add more foreign languages!

I think Western European languages will be quite easier for Filipinos especially if they know English.