Molingling: A Translation from Monuvu to Davao Filipino

(It’s been an annual tradition on this blog for me to celebrate Buwan ng mga Wika by translating literary works. I usually translate poems and works of short fiction to Davao Filipino, in my efforts to dignify the unique hybrid of Tagalog and Cebuano in Southern Mindanao.

This year I make one translation for the month, but this time the source is in another Filipino language, Obo Monuvu.

I translate here the legend of Molingling, as recounted by the late tribal source Tano Bayawan, from his original Monuvu to Davao Filipino.

Bayawan’s account of the legend is as it appears in the 2005 book A Voice from Mt Apo, edited by Melchor Bayawan and translated to English with annotations by Ena Van der Molen, published by the Summer Institute of Linguistics. It is a remarkable book. one of the best books I’ve bought in decades. It is a detailed record of the Monuvu culture related by sources from the tribe itself – it is to date the most authoritative source on the tribe’s culture. As someone who grew up in a town which is traditionally Monuvu domain, it is invaluable. The book turns out to be available online! You may also contact the Summer Institute of Linguistics for hard copies!

The Davao Filipino here is not entirely a translation from Monuvu, I relied heavily on Van der Molen’s English. I am trying to learn Monuvu, and this is an attempt to get a better grasp of it, so this is much less a translation and more an exercise in language acquisition. Van der Molen’s English can be read in the book, and I have chosen not to include it here. I have nevertheless chosen to include some of her annotations where they add to information on the translation. 

The legend of the incestous Molingling that appears here is one of many versions that are told among the tribal peoples in the Greater Kidapawan Area. I know of three other versions: one recorded in Gabriela Eleosida’s 1961 graduate thesis at the University of Manila (sourced from Limpayen Guabong and in which Molingling’s name is ‘Parayan’); one recorded in Marilyn Jara’s 1997 graduate thesis in the Ateneo de Davao University (with sources in Amas); and one recounted to me by Datu Basinnon Ebboy of Meohao last year.

Eleosida’s recorded version says the sister (who is named Badbaran) turned into a crocodile, and the place where the siblings lived turned into a lake which disappeared but instead gave its name to a baranggay in Kidapawan (this could only be Lanao).

In Datu Basinon’s version, Molingling simply became an eel, and swam in every river except the Saging river, which is considered sacred as the Onitu bathe in it.

Van der Molen (or more likely Melchor Bayawan) makes a note on Tano Bayawan’s version which resembles the version Jara records: ‘In other versions,’ the note goes, ‘the story of Molingling continues after he is transformed into an eel, travelling around from place to place turning people and places into lakes. He is finally deceived by a spirit, transformed into a shrimp, killed, and subsequently eaten by the Tagabawa and Diangan which, in effect, inoculated them against the curse of the anit.’

There are bound to be other, unrecorded variations passed down the tribal families in the Kidapawan area. It is my pleasure to make one version available here.)

 

Molingling

Tano Bayawan

Ingkon ini1 si Molingling2 woy si Kobodboranon, tootobboy. Si Molingling mama no kakoy en ni Kobodboranon, woy id oubpa sikandan diyot Kuaman. Si Kobodboranon oraroy no molihonnoy woy moogod no molitan no waa  en od  ko-iingan to kolihonnoyoy rin  ka-ay’t intiru’t ingod. Na, ini mandan si Molingling, mosandog sikandan no mama. Id inguma kos timpu nod kopiyan don sikandin nod osawa, no iyon id kopi-i rin no ba-ay iddos iling taddot tobboy rin no molihonnoy woy moogod. Duwon don ini si Molingling id pomuhawang nod ipanow sud nonangkap tod osawan din.

Ganito si Molingling at si Kobodboranon, magkapatid. Si Molingling ang lalaki, kuya ni Kobodboranon, at nakatira sila sa Kuaman. Si Kobodboranon  maganda at masipag masyado, na walang makatapat sa kaganda niya sa buong (intero ng) nundo. Na, ito man din si Molingling, gwapo siya na mama. Nagdating ang panahon na gusto na niya (ni Molingling) mag-asawa, at gusto niya maghanap ng babae na kasing ganda at sipag ng kapatid niya. Kaya ayon si Molingling nagplano na mag-alis para maghanap ng asawahin niya

 

Na kahi rin ki Kobodboranon to, ‘Ka-ay ka pobbe-en Kobodboranon sud ipanow a pa, od nonangkap a pa tod osowan ku. No otin dii a od pokokita to ba-ay no iling to kolihonnoyoy ru, dii a vo od uli,’ kahi rin.

Kaya sabi niya kay Kobodboranon, ‘Paiwan ka dito, Kobodboranon, kay mag-alis ako, maghanap ako ng asawahin ko. Pag hindi ako makakita ng babae na kasing ganda mo, hindi ako mag-uwi,’ sabi niya.

 

Na, id ipanow si Molingling sud nonangkap to osawan din taman en to asow rin don od kolingut kos intirut ingod, no waa poron en sikandin nokokita to osowan din. Ungkay man sud uli ron nanoy sikandin, ondan mat nokokita sikandin to ba-ay no oraroy en no molihonnoy. De-en id poroniyan din woy id ikohiyan din to, ‘Na, sikkow ron kos ba-ay no id nonangkap ku, su nolingut kud inis ingod piro waa a poron en nokokita to id kopi-i ku nod osowan, solamat su nokita ku sikkow, na od po-osoway kid moho.’

Na, nag-alis si Molingling para maghanap ng asawahin niya hanggang sa halos malibot na niya ang buong (intero ng) mundo, pero hindi (wala) pa rin siya makakita ng asawahin niya. Tapos nung malapit na sana siya mag-uwi, sakto nakakita siya ng babae na maganda masyado. Kaya gilapitan niya at gikausap niya ito, ‘Na, ikaw na ang babae na ginahanap ko, gilibot ko na itong mundo pero hindi (wala) pa rin ako nakakita ng gusto kong asawahin, salamat at nakita ko ikaw, mag-asawa na tayo.’

 

Na kahi tat ba-ay to, ‘Oran be-en kos od diiyan sud kopiyan a me-en mandad kikow.’

At sabi ng babae, ‘Tapos pano din ako magtanggi diyan na gusto man din kita.’

 

Te, ondan be-en to id tandang kos allow to kandan no kosaa. Ungkay man su asow rok allow to kosaa ran no notobbangan si Molingling tat od osowan din su nolibmit sikandin tat ba-ay. De-en, nokopomuhuwang si Molingling no dii rin dod ponoyunon od osowan iddos ba-ay, id uli moho sikandin diyot kandan.

Te, ang nangayari tapos nun kay gisabutan ang araw ng kanilang kasal. Tapos nung araw na ikasal na sila, natabangan3 si Molinglingling sa asawahin niya at nadamakan4 siya sa babae. Ayun, nakadesisyon si Molingling na hindi niya ituloy (ipadayon) na asawahin itong babae, at nag-uwi na lang siya sa kanila.

 

To kod-inguma rin diyot baoy ran, id ituu rin tat tobboy rin iddos langun no notomanan no waa nokita rin no mongovay no iling to kolihonnoyoy tat tobboy rin. Duwon man kun nanoy piru notobbangan sikandin su nolibmit tat ba-ay. Na mid ikahi si Molingling to, ‘Kobodboranon, moppiya pa od porumannoy ki od undiyot oweg to Tinananon su od pomolihus ki woy’d pomippi woy piyoddow ikos mga kesay.’

Pagdating niya sa kanila, gisabihan niya ang kapatid niya na wala siyang nakita na babae na kasing ganda ng kapatid niya, meron man sana pero natabangan siya at nadamakan sa babae. Tapos sabi ni Molingling, ‘Kobodboranon, mabuti pa magpunta tayo doon sa sapa ng Tinananon para maglaba at maligo, dalhin mo yung mga malong.’

 

Idda ve-en ko ungkay iddos mgo batu nod pongkokita riyot Tinananon no duwon mgo tinobbilan no patow idda ongki Molingling. To riyon don sikandan to oweg, od ko-olihan don moho si Molingling tat tobboy rin. De-en kokahi rin tat tobboy rin no si Kobdodboranon to, ‘Siketa ron moho baling kos od po-osoway.’

Hanggang ngayon may mga bato pa na makita doon sa Tinananon na may mga tinobbilan5 na lakra nila Molingling. Nung nandon na sila sa sapa, na-akit si Molingling sa kapatid niya. kaya gisabihan niya ang kapatid niya na si Kobodboranon, ‘Tayo (kita) na lang kaya ang mag asawa.’

 

Te, idda re-en pooyukoy ron sikandan. Podtuuy mandad so idda re-en no timpu, tigkow ron id mosukirom kos ingod, id kokilat woy id pomaansi. Na, id doppot iddos kaamag woy id dunnas kos doorakkon uran no iling to timbovakaa nod pokotaddu riyut bolivuran no Molingling. Na kosi Molingling ki Kobodboranon to, ‘Ngilam ka su od lonawon ki, panoypanoy ka sud paahuy ki.’ No-oseng de-en ni Molingling idda no id dadsang kos dakkoon baansi. No-oddisan dan tat baansi su idda re-en nokosuhat to dakkoon tungonnu. To id paahuy ron sikandan, od loloupuhon dan don en to baansi. No riyot inoyyuhan dan nounow ron iddos id oubpan dan.

Te6, doon mismo nagtalik sila. Sa sandali din na yun, bigla na lang nagdilim ang mundo, nagkidlat at nag-dalugdog. Tapos nanghangin ng malakas at mga kumagko kalaki na ulan ang nahulog sa puyo ni Molingling. Nagsabi si Molingling kay Kobodboranon, ‘Abtik ka kay bahain tayo, handa ka kay mag-alis tayo.’ Natapos lang  sabihin ni Molingling yun nung biglang nagdating ang kalaking dalugdog. Natamaan sana sila ng kulog7 pero ang natamaan kay malaking puno. Habang nagatakbo sila, ginahabol talaga sila ng kulog.  Ang lugar na kanilang gitirahan kay nahanaw na.

 

Ungkay man su ud inguma ran don diyot oruwon daama no nokodtimbang, na kosi Molingling to, ‘Na duwon ki en od ukit to tongannan duwot oruwon daama, Kobodboranon.’ To riyon dan don to tongannan, od lipiton dan don nanoy tat oruwon daama, kosi Molingling to, ‘Kobodboranon, ngilam ka sud lipiton ki to daama,’ piru kosi Kobodboranon to, ‘Tukoggow to poondag du,’ Na gulari to id tukog ni Molingling dos poondag, no nosesse re-en moho ini. De-en kosi Molingling to, ‘Tukog du kos kikow’n souroy.’ Id tukog ni Kobodboranon kos souroy rin, de-en waa ran noponayun tid lipit tat daama, woy id ponayun dan don id ipanow. Na, idda ve-en ko-ungkay kos ngoranat Monsouroy diyot oweg to Tinananon. Na, ponayun inis dakkoon uran woy bansi piru dii ran me-en od kosuhat su duwon man suku ni Molingling.

Ngayon pagdating nila sa may dalawang talampas na naga-harapan, nagsabi si Molingling, ‘Na, diyan tayo magpasok, sa gitna niyang mga talampas, Kobodboranon.’ Pagpasok nila sa gitna, halos ipitin sila ng mga talampas, nagsabi si Molingling, ‘Kobodboranon, ingat ka kay maipit tayo ng talampas,’ pero sabi ni Kobodboranon, ‘itukog mo yang poondag8 mo.’ Na, pagtukog ni Molingling sa poondag niya, napisa lang ito. Kaya sabi ni Molingling, ‘Itukog mo yang suoroy9 mo.’ Pag-tukog ni Kobodboranon ng Suoroy niya, yun bakit hindi (wala) na nagpatuloy (padayon) ng ipit ang mga talampas, at nagptuloy (padayon) sila ng alis. Kaya ngayon ang lugar na yan ang ngalan kay Monsuoroy10 sa may sapa ng Tinananon. Na, nagpatuloy ang mga malaking ulan at kulog pero hindi sila matamaan kay may Suku11 man si Molingling.

 

Na kosi Molingling no, ‘Kobodboranon, od uli kid diyot baoy.’ Na laggun tod ipanow sikandan nod avoy re-en do uran woy kaamag, Na id oseng iddos Inanit to, ‘Pomon to nosaa ka man, Molingling, no od tombunan ku sikkow to mgo batu.’ Dam be-en no-uug iddos mgo batu no iling to korokolloy to baoy sud tombunan en sikandan. Dam en mandad ponongkisa ni Molingling iddos mgo batu. Idda ve-en so taman ko-ungkay duwon sopuun toriyas no paanan dobbe-en batu no id ngoranan don ungkay to Kaakaa. Na ungkay man su riyon dan don to koko-unnan, id iomolloy ran diyot tebbeet oweg. Kosi Molingling to, ‘Kobodboranon, od oimolloy ki pa su novolloybolloy ad.’

Tapos nagsabi si Molingling, ‘Kobodboranon, mag-uwi tayo sa bahay.’ Na, habang nagalakad sila pauwi nagpatuloy ang ulan at hangin. Tapos nagsalita si Inanit12, ‘Dahil nagkasala ka man, Molingling, tabunan kita ng mga bato.’ Tapos nun, nahulog ang mga bato na kasing laki ng bahay para tabunan talaga sila. Pero pagkatapos nun kay nahampas palayo ni Molingling itong mga bato. Hanggang ngayon may sampung topiyas13 doon sa lugar na puro bato na ang tawag Kaakaa. Tapos kay nakauna na man sila, nagpahinga sila sa may tabi ng sapa. Sabi ni Molingling, ‘Kobodboranon, magpahinga tayo kay gikapoy na ako.’

 

Ingkon inis Gamowhamow pomon to dii me-en od koso-utan to Inanit onsi Molingling su duwon me-en pongallang dan no idda es suku, id ballig moho iddos Gamowhamow to kosili. Id loppow sikandin diyot linow woy id totongko ki Molingling, kahi rin to ‘Molingling, ko-ungkay no allow od kovatun kowd, siyak en kos id popiyod to ko-unturan nod popoudtulon kikow.’

Ito naman si Gamowhamow14 dahil hindi mahabol ni Inanit sila Molingling kasi may Suku siya, ginawa ni Gamohamow ang sarili niyang kasili. Naglutaw siya sa ibabaw ng linaw at gikausap si Molingling, nagsabi, ‘Molingling, ngayong araw kay kuhain kayo palangit (kovatun15 ), ako ang gipadala galing sa unturan16 para sabihan ka.’

 

 

‘Tee17,’ kosi Molingling, ‘od gaaw ka ron moho, ingkon don mak sinolimbaa?’

‘Tee,’ sabi ni Molingling, ‘nagabiro ka lang, asan man daw ang sinolimbaa18?’

 

Kahi tat kosili to, ‘Asow ron en od lonna, na kuo kowd me-en panoypanoy su ko od lonna ron kos sinolimbaa, lukas dow robbo tod untud. Piru,’ kahi tat kosili to, ‘Lumbag du pa ikos suku ru su dii ka od kovatun ko duwon ika, su diid kotanggap diyot ko-unturan kos minuvu no duwon suku.’

Sabi ng kasili, ‘Magdating na yun, kaya maghanda kayo kay pagmagdating ang sinolimbaa makasakay lang kayo. Pero,’ sabi ng kasili, ‘Ilumbag19 mo yang suku mo kay hindi ka kovatun kung meron ka niyan, kay hindi ginatanggap sa unturan ang mga tao na merong suku.’

 

Na kosi Molingling, ‘Ko ungketen baling, id lumbag kud inis suku ku, osaa bonnaa. Waa ka id aakaa?

Sabi ni Molingling, ‘Kung ganon pala, ilumbag ko itong Suku ko, basta totoo lang yan. Hindi ka nagaatik?’

 

‘Tee,’ kahi tat kosili, ‘lukut kowd me-en su asow rod poko-untud kos allow, saddook od kotonanan kow.’ Too, dan don be-et id lumbag don ni Molingling dos suku rin.

‘Tee,’ sabi ng kasili, ‘bilisan ninyo kay magtaas na ang araw, baka maiwan kayo.’ Too20, tapos nun gilumbag ni Molingling ang Suku niya.

 

Na kahi tat kosili to, ‘No-okalan ka, Molingling, ko-ungkay od kovauy kad no kosili.’ 

Na, sabi ng kasili, ‘nauto ka, Molingling, at ngayon gawin ka nang kasili.’

 

Dan don be-en tid dakkoo iddos oweg id gommow riyot id imooyyan onni Molingling. Tee, worad sikandan nokopaahuy su worad man iddos suku ran, no nounow en iddos id oubpan dan pomon tat dakkoon oweg. No si Molingling novauy ron no dakkoon kosili no idda ron en ko-ungkay so od tommanon dan no toorawi. Iddon linow, idda ron be-en ko-ungkay sa dakkoon linow riyot Gonatan nod ngoranan to linow’n Molingling.

Kaya ang nangyari sunod nun naglaki ang sapa sa patag kung saan nagapahinga si Molingling. Tee, wala sila nakatakas kay wala na man ang suku sa kanila, at nahanaw ang kanilang ginatirhan dahil sa malaking (tubig) sapa. Si Molingling naging malaking kasili na ngayon ang tawag kay Toorawi. Yung linaw, yan ngayon yung malaking linaw sa Gonatan21 na ang pangalan kay linaw ni Molingling.

______________________________

  1. Vander Molen’s note: Ingkon ini, literally ‘where this.’ Here it functions as a typical formulaic opening of a traditional Manobo narrative
  2. Vander Molen’s note: Molingling: ‘a person who brings others to ruin’
  3. Notobbangan: from ‘tabang,’ ‘tasteless,’ literally ‘he lost taste in her.’
  4. Vander Molen’s note: nolibmit, literally ‘made dirty.’ According to tradition, one day Molingling was watching the young lady pound rice while she had her younger sibling on her back. While pounding rice to feed the family, she fed some of it to the child. To eat ahead of others is considered a very bad character trait in Manobo culture.
  5. Tinobbilan: I could not find a good translation in either Tagalog or Cebuano for what Vander Molen renders as ‘checkered design.’
  6. Vander Molen’s note: Te: the speaker uses this exclamation particle as a rhetorical device both to denote disgust at the incest and to point the listener to what will happen to the protagonist next as a result of this action.
  7. Vander Molen’s note: According to the Manobo worldview, it is thunder that strikes a person, not lightning
  8. Poondag: A long bamboo flute with five holes, the longer of the two Monuvu flutes (the other being the Lantuy). It is now rarely seen
  9. Souroy: A zither with six strings made out of a large bamboo cut the length of three hand spans. It is usually played by women. Melchor Bayawan describes the Poondag, the Souroy, and other instruments in A Voice from Mt Apo
  10. Vander Molen’s note: Monsouroy: a village near the Tinananon River in Arakan, Cotabato with two cliffs facing each other. A strip of land believed to have been the souroy instrument of Kobodboranon connects these two cliffs. When someone walks on that land an echo can be heard like the resonance from a souroy
  11. Suku: a magical stone that protects its owners from divine punishment brought about by committing a taboo. Romeo Umpan has a lengthy account in A Voice from Mt Apo on the Suku stone.
  12. Inanit: the onitu (spirit) in Monuvu cosmology who punishes taboos with lighting and thunder. The name derives from ‘anit,’ ‘taboo.’
  13. Topiyas: I do not know if Vander Molen’s translation of this as ‘hectare’ is accurate
  14. Gamowhamow: the female onitu who watches of those fishing, who owns the rivers and who provides fish.
  15. Kovatun: I feel that the word is untranslateable
  16. Unturan: Vander Molen renders this as ‘the peak of heaven’
  17. Vander Molen’s note: an exclamation that denotes intense surprise and disbelief
  18. Sinolimbaa: a recurring motif not only in Monuvu folklore, but in the legends of many tribes in Mindanao. Its name ranges from Salimba, to Sarimbar. In Manobo and in some other tribes it is a floating boat (Vander Molen renders it here as ‘airboat), while in others it is a giant pendulum with a golden, cage-like end woven like rattan and on which the hero is expected to hop on to reach heaven.
  19. I could not figure out what ‘lumbag’ means, so I have left it untranslated. Vander Molen renders it as ‘pitch.’
  20. Vander Molen’s note: Too, an interjection made by the speaker denoting ‘take note of what happens next.’
  21. Vander Molen’s note: Gonatan: A small town located in Northeast Arakan, Cotabato Province, at the edge of the Tinananon River. This is said to be where Molingling ended up because in the middle of the lake, the remainder of the posts believed to have been his house can still be seen today. In that lake small fish have been caught there with their eyes where their tails should be, a sign of the curse of anit afflicted on Molingling. These small fish are said to have formerly been cockroaches in Molingling’s house that were subsequently transformed into small fish. If accidentally caught by someone fishing in this lake, these fish are thrown back. If they are eaten, the person will get the curse of the anit.

 

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5 Tanka from the Hyakunin Isshu: Translations to Cebuano

(The following translations were made based both on the original Japanese and from translations to English by Clay MacCauley and Joshua Mostow)

 
Wala na tingali’y
Mulabaw sa kabugnaw
Sa kaadlawong buwan
nga mipabilin
pagbiya nimo
Mibu no Tadamine

 

Wala gayu’y makasuta
sa kahiladman sa kasingkasing.
Apan didto sa amo,
ingon ato gihapon ang kahumot
sa mga katsubong
Ki no Tsurayuki

 

Gisumpo ko na intawon
ning tangbo kong gugma
silong sa kawayanan,
Apan nganong bisag unsaon
Mugitlib gihapon?
Minamoto no Hitoshi

 

Sama sa mananagat
nga mitabok sa pakiputan
ug nabalian og gaod,
Natanggong ako sa kadagatan ning gugma,
Pa-diin ako mubugsay?
– Sone no Yoshitada

 

Sama sa hanging gahapak
og balod sa mabuakay’ng bato –
Ako ra pud ang maoy
gabalikbalik og hapak
sa iyang panumdoman
– Minamoto ni Shigeyuki

 


‘The Miracle of the Trains’ by Cirilo Bautista: A translation to Davao Filipino

(This flash fiction is taken from the National Artist’s Political Parables)
.
Ang Himala ng mga Tren
Translated by Karlo Antonio Galay David
 
Gusto sana ng gubyerno na makalimutan ng mga mahirap ang kanilang gutom, kaya nagpagawa sila ng hi-tech masyado na railroad system sa syudad. Naglatag ng mga riles na bakal nagaugnay sa isang banda ng lungsod sa ibang banda. Automatic, electric, at computerized ang mga stasyon na naga-han-ay ng schedule, nagatantsa ng langan at ng kayang bigat na ikarga. Walang singil na pamasahe sa mga mahirap, kaya kahit patay gutom sila, makasakay sila sa mga tren ng libre, makalimutan nila ang kanilang gutom habang nagatingin sila sa syudad nagadaan sa bintana ng kanilang kahayahay na giupuan, ang araw nagasikat o nagalubog likod ng mga kataas na mga gusali, ang mga mayaman nagahapunan sa kanilang mga dining room, ang mga maganda at gwapo nagasayaw sa mga club at cabaret, mga opisyales ng gubyerno ginaalagaan ang kanilang mga kabit. Maging gamot itong araw-araw na sakay sa train para sa mga mahirap, at mapatawad nila ang lahat ng abuso at kurakot ng gubyerno, lahat ng kapalpak at pagkulang. Pag mamatay ang mahirap, mamatay silang masaya kay alam nila na mahal sila ng gubyerno nila. Yung mga buhay pa wala ding dahilan para mag-protesta o magrally, kay makita man nila sa mga tren ang malasakit ng gubyerno sa kanilang ikabubuti. Kaya naman itong lungsod naging modelo ng peace and order. Sa sobra ka-epektibo ng railroad system, nagpadala ang mga Third World countries ng mga tao nila para makakuha ng first-hand knowledge tungkol dito sa himala na ito at para ma-istudyo nila kung anuhin ito paggamit sa kanilang sariling mga problema. Kaya naging sikat ang lungsod sa buong mundo sa kanilang paggamit ng science and technology para malabanan ang gutom.
.
.
THE MIRACLE OF THE TRAINS
by Cirilo Bautista
.
The government wanted the poor citizens to forget their hunger, so it commissioned the building of a most modem railroad system in the metropolis. From one point of the city to another, linkages of steel were laid. Automatic, electric, and computerized stations determined schedules, plotted time lapses and loading capabilities. No charges were levied on the poor, so that even though they were hungry, they could ride in the trains for free, forgetting their hunger as they viewed the city rushing past the glass windows of their comfortable compartments, the sun rising or setting behind tall buildings, rich people eating their meals in their dining rooms, beautiful people dancing in nightclubs and cabarets, and ministers of state entertaining their mistresses. These daily train rides became the panacea of the poor, and they forgave their government all its abuses and corruption, all its mismanagement and shortcomings. When the poor died, they died happy with the knowledge that their government cared for them. Those living had no cause for protest or demonstration, for they saw the trains as a manifestation of their government’s concern for their welfare. Consequently, the city became a model of peace and order. So successful was the railroad system that foreign delegates from other Third World countries visited the city to acquire a first- hand knowledge of the transportation miracle and to study its application to their own problems. Thus the city became famous all over the world for employing the advances of science and technology in the fight against hunger.

‘Sanayan Lang ang Pagpatay’ by Albert Alejo, SJ, a translation to English

(He’s in hot water these days over his alleged involvement in a bribery case, but Fr Alejo is a good poet, and this was one of the first good poems I read as a college student in Ateneo de Davao)

Killing is Just a Matter of Getting Used To
translation by Karlo Antonio Galay David

(For the sector of society which kills people)

Killing someone? It’s all just about getting used to it, man.
Like with a lizard. Of course at first
you’ll flinch. You won’t stomach
slingshoting or hitting it like some cockroach or mosquito
because it seems like it’s always on top
of some saint’s forehead on an altar,
and a voice is always there telling you
No no no, killing is bad.
But like so many things
Killing is something you learn if you work hard at it,
if you listen to those with more experience.
I learned from my uncle how to strike with a slipper
or hit with a garter the lizards on our ceiling,
and when they fall on the floor twitching
you pin them down so they don’t run away
while you focus your weight slowly
on one tiptoed foot: then suddenly you bring it down. This is good training
because you don’t see it, you just hear the crunching
of the skull of that goddamn lizard who won’t be ticking from now on.
(if you think about it, they’re quite the villain to moths themselves)
Before long my hands grew more creative
with gouging out their eyes,
cutting off their feet with blades, crushing the eggs inside them
until they writhe as if on top of burning coal.
Or during Christmas, when there are a lot of fireworks
I carefully stuff a firecracker inside their mouths
so when they explode the snout says goodbye to the tail.
(I still don’t understand though
why they just continue to grow plenty)

That’s why sometimes killing can get rather dull.
Fortunately, doors and windows have a way
of surprising you, letting you unwittingly take lives.
Really, that’s all there is to killing:
If not me, someone else will strike;
if not now, maybe some other time.

But what really lets me do this
is our deep and lasting bond:
while I am here killing, all of you just watch.

Sanayan Lang Ang Pagpatay
ni Albert Alejo, SJ
(Para sa sektor nating pumapatay ng tao)

Pagpatay ng tao? Sanayan lang ‘yan pare.
Parang sa butiki. Sa una siyempre
Ikaw’y nangingimi. Hindi mo masikmurang
Tiradurin o hampasing tulad ng ipis o lamok
Pagkat para bang lagi ‘yang nakadapo
Sa noo ng santo sa altar
At tila may tinig na nagsasabing
Bawal     bawal      bawal ‘yang pumatay.
Subalit tulad lang ng maraming bagay
Ang pagpatay ay natututuhan din kung magtitiyaga
Kang makinig sa may higit na karanasan.
Nakuha ko sa tiyuhin ko kung paanong balibagin ng tsinelas
O pilantikin ng lampin ang nakatitig na butiki sa aming kisame
At kapag nalaglag na’t nagkikikisay sa sahig
Ay agad ipitin nang hindi makapuslit
Habang dahan-dahang tinitipon ang buong bigat
Sa isang paang nakatingkayad: sabay bagsak.Magandang pagsasanay ito sapagkat
Hindi mo nakikita, naririnig lamang na lumalangutngot
Ang buo’t bungo ng lintik na butiking hindi na makahalutiktik.
(kung sa bagay, kilabot din ‘yan sa mga gamu-gamo.)
Nang magtagal-tagal ay naging malikhain na rin
Ang aking mga kamay sa pagdukit ng mata,
Pagbleyd ng paa, pagpisa ng itlog sa loob ng tiyan
Hanggang mamilipit ‘yang parang nasa ibabaw ng baga.
O kung panahon ng Pasko’t maraming paputok
Maingat kong sinusubuan ‘yan ng rebentador
Upang sa pagsabog ay magpaalaman ang nguso at buntot.
(Ang hindi ko lamang maintindihan ay kung bakit
Patuloy pa rin ‘yang nadaragdagan.)

Kaya’t ang pagpatay ay nakasasawa rin kung minsan.
Mabuti na lamang at nakaluluwag ng loob
Ang pinto at bintanang kahit hindi mo sinasadya
At may paraan ng pagpuksa ng buhay.
Ganyang lang talaga ang pagpatay:
Kung hindi ako ay iba naman ang babanat;
Kung hindi ngayon ay sa iba namang oras.
Subalit ang higit na nagbibigay sa akin ng lakas ng loob
Ay ang malalim nating pagsasamahan:
Habang ako’y pumapatay, kayo nama’y nanonood.


Himno Kidapawan Lyrics: Translation to English

(Since I cannot find this online I decided to make it available here. I cannot ascertain yet if the Kidapawan hymn –  this song I’ve known since I was in elementary – predated Kidapawan’s cityhood, or like the seal it was commissioned in 1998. The song was composed, and its lyrics written, by Mary Jane Dizon, with Wilson Dizon providing the arrangement. The third stanza was slightly changed in 2014 after Bae Limpayen Sibug Las pushed for it to recognize Kidapawan’s history as a Manobo settlement. )

Himno Kidapawan

Ating Lungsod na pinagpala,
Kidapawan naming mutya,
Sa bawat hagupit ng pagsubok
Ikaw at di nalulugmok

Natatangi ang iyong kasaysayan,
Pati ang iyong mamamayan,
Taglay mo ang yaman ng kalikasan,
mahal naming Kidapawan.

Chorus:
Sama-sama kaming nagpupugay.
Maging buhay man ay iaalay,
Sa ‘yo lungsod naming minamahal,
Kidapawan, o! Kidapawan!

Ika’y sagisag ng pag-asa
Kristyano’t muslim sama-sama,
Mga katutubo ay nakikiisa
sa layuning ika’y mapaganda.*

Simbahan, gobyerno, kasama
Mga tao’y nagkakaisa
Kidapawan, tunay kang pinagpala

 

Kidapawan Hymn
translated by Karlo Antonio Galay David

Our blessed city,
Kidapawan our treasure,
As each challenge hits you
You do not crumble

How unique is your history
and your people,
You possess the abundance of nature
our beloved Kidapawan

Chorus:
Together we celebrate you.
Even offering our lives for you,
For you, our beloved city
Kidapawan, oh Kidapawan!

You are a sign of hope
of Christians and Muslims together,
The tribes are one with us
in the desire to make you glorious.

The church, the government together
The people are all united
Kidapawan, how blessed you are.

 

*2014 changes

Ika’y sagisag ng pag-asa
Katutubo ang nagpasimula,
Kristyano, Muslim ay nagkakaisa
sa layuning ika’y mapaganda

You are a sign of hope
That the tribal peoples started,
Christians and Muslims are one
in the desire to make you glorious.


‘Song of Ripeness’ by Jose Garcia Villa: A translation to Davao Filipino

Awit ng Kahinog

Hinog na ang butong
parang utong sa lubi.
(Dalawa lang ang utong ng babae
maraming buhay-babae sa lubi.)
katagalan magniyog ang butong, mabigat at puno:
mahulog sa puno, at magpulot ako isa… marami…
parang bata, sipsipin ko yang kanilang gata,
sipsipin ko sa mga niyog ang kanilang mga kinayod na awit:
makaalala ako ng maraming babae.
. . . . . . . . . . . . . . . . . . . . . . . . . .
Maghalik ako ng butong kay utong siya ng babae

 

Song of Ripeness
by Jose Garcia Villa

The coconuts have ripened,
They are like nipples to the tree.
(A woman has only two nipples,
There are many women-lives in a coconut tree.)
Soon the coconuts will grow heavy and full:
I shall pick up one…many…
Like a child I shall suck their milk,
I shall suck out of coconuts little white songs:
I shall be reminded of many women.
. . . . . . . . . . . . . . . . . . . . . . . . . .
I shall kiss a coconut because it is the nipple of a
woman.


‘Sa imong barutong papel’ by Gina Mantua Panes: A translation to English and Burmese

(I translate into English a lovely Cebuano poem from Kabisdak, and I have one of my best students here in Myanmar, Nu Nu Pan, translate it from there to Burmese!)

In your little paper boat
translated by Karlo Antonio Galay David

My child let me ride
on your little paper boat.
I’ll be with you
to face
that high surge
up ahead.
Hold me
as I stagger
with the turbulence
of gusts.
When you unfurl
your sails,
let me hold on
to the ropes.

My child, teach me
to close my eyes
with you.
And with this
show me
the colours
of the depths
into which you dive
without ceasing.

Let me hear
the murmuring of the tales
of each river,
coastline,
and waterway.
Whisper to me
where you will find
the end
of this rainbow
which you tell me
has colours
radiating
from your depths.

Where, my child, where
is the navel
of your ocean?

 

သင့် စကဣူလှေငယ်လေးနဲ့အတူ
မ – နူးနူးပန် မှ ဘာသာပျန် ဆို သည်။

ငါ့သားလိုက်ပါစီးနင်းပါရေစ
သင့် စဣူလှေငယ်လေး ပေါမှ
သားနဲ့ အတူရှိနေမှာပါ
ထိုမြင့်မားလှ လှိုင်းလုံးကြီးက်ု
ထိပ်တိုက်ရင်ဆိုင်ဖို့လေ
ကွဲကိုင်လို့ထား ငါ့အား
ငါယိုင် လဲမတတ်ဖြစ်လို့နေ
ခက်ထန်လှတဲ့ ကြမ်းတမ်းခြေနေ
မိုးကြီးလေပြင် ကြာင့် လေ
သင် လှေရွက်တွေကို
ရွက်လွှင့်သော်ခါ
ကြိုးတွေကိုလ
ကိုင်ထားပါရေစလား

ငါ့သားသင်ပေးလှည့်ပါ ငါ့အား
မ်က်လုံးတွေကို မှိတ်ဖို့ရယ်
သင်နဲ့အတူပါ
ပြီးလှုင်ဤအရာႏနှင်ပင်
သင်ငုပ်ဝင်သွားသော
ရပ်စဲမှုမဲ့ရာ
အေရာင် များရဲ့ အနက်အရှိုင်းကိုလေ

ကြားပါရေစ
ညည်း ညူသံတွေ
ပုံပြင် တွေဆီက
မြစ်တွေဆီက
ကမ်းရိုးတန်းဆီက
တူးမြောင်ဆီကပေါ့
တီးတိုးပြောပါ ငါ့အား
သင်ရှာင်တွေမယ့်နေရာ
သင့်အရောင် နက်ရှိုင် မှုတွေ
ငှားရမ်ခံထားရတဲ့
သင် ငါ့အားပြောပြ နိုင်မယ် အရာ
ဤသက်တံ့ရဲ့ အဆုံးကိုလေ

ဘယ်မှာလဲငါ့သား ဘယ်မှာလဲ
သမုဒ္ဒရာကြီးရဲ့ ဗဟိုချက်လေ

 

Sa imong barutong papel
ni Gina Mantua Panes

Pasakya ko, anak
Sa imong barutong papel.
Mukuyog ko
Sa pagsugat
nianang bul-og
sa unahan.
Kupti ko
Sa akong pagbarag
Inig sukarap na unya
Sa hangin.
Sa imong pagtugot
Sa layag,
Pasagdi kong mogunit
Sa katig.

Tudloi ko, anak
Sa pagpiyong
Kauban nimo.
Ug didto
Pakit-a ko
Sa mga bulok
Sa kahiladman
Nga way puas
Nimong gisawom.

Padungga ko
Sa uraray sa mga sugilanon
Sa matag suba,
Lapyahan
Ug katubigan.
Ihunghong nako
Kon asa
Ang kinatumyan
Nianang bangaw,
Nga matod mo,
Duna’y mga bulok
Nga hinulaman
Sa imong kinahiladman.

Hain, anak, hain,
Ang kinapusoran
Sa imong dagat?