research topics about philippine literature

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Philippines: Literature

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PRINT RESOURCES ON PHILIPPINE LITERATURE & FOLKLORE

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1. Philippine Literature General:

PR 9550 ASIA Hamilton 3rd Floor

PL5530 ASIA Hamilton 3rd Floor

2. Jose Rizal: PQ8897 ASIA Hamilton 3rd Floor

3. Epic Literature: PL6058 ASIA Hamilton 3rd Floor

4. Folklore, Legends and Children's books:

GR325 ASIA Hamilton Floor 4th floor

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Panitikan: Your Portal to Philippine Literature

A collaboration between the UP Institute of Creative Writing and the National Commission for Culture and the Arts, this website includes information on prominent author's profiles and their works. It also disseminates information on various literary events, including awards.

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The Literary Output of the Filipinos through the Centuries: A Look at the Approaches and Periodizations of Ten Anthologies in Philippine Literature

Related Papers

Myles Mariano

Santiago B Villafania

This study is focused on analyzing all 31 poems by Santiago Villafania (1971) in his book, Balikas na Caboloan. The aim of this study is to reveal how his use of his native language and cultural heritage has transformed Pangasinan from a tangible, physical place to a state of ideology, which is Caboloan. Using Stephen Greenblatt’s theory of New Historicism, the significance of the texts were analyzed by first, describing the values, mores and the researcher’s knowledge of the history of Pangasinan, particularly at the time indicated in the texts; second, by reflecting on how Villafania’s personal historical circumstances affected or influenced the text; and third, by identifying and appreciating the social mores that were communicated within the text. The study shows that Villafania’s poetry was heavily influenced by his personal account or view of his environment, specifically, the place where he grew up in, Pangasinan. The practices, beliefs and ultimately, the way of life insinuated within the text are reminiscent of an older time, thus transforming Pangasinan, as we know it today, back to Caboloan.

Rocío Ortuño Casanova

Why everyone knows Claro Recto’s name in the Philippines but almost nobody has ever read his works? Following Pascale Casanova’s work The World Republic of Letters and some of Pierre Bourdieu postulates, the article draws the complex linguistic reality in the Philippines at the beginning of 20th century and traces back the origins of the current literary canon of Philippine literature and its contemporary position both nationally and internationally. It also discusses how markers of literary prestige were swapped by markers of political and patriotic prestige to determine a canon in terms of the author’s contribution to the creation of a suitable “Philippine national identity”.

Isaac Donoso

La creación literaria presenta en el archipiélago Filipino varias problemáticas que hasta la fecha no han sido resueltas, siendo la principal la fragmentación lingüística que impide tener una visión de conjunto de la producción literaria. En otros sitios explicamos las problemáticas de la historiografía y del método para el estudio de la creación literaria filipina. Si indispensable es el proceso de comparación interna—intracomparatismo—como herramienta en la construcción de un método eficaz en la comprehensión del objeto de estudio, ahora planteamos la necesidad de abarcar el objeto en su totalidad. Es improrrogable afirmar un marco general y conceptual de “Letras Filipinas” como objeto, en el que el método comparatista sea imprescindible, pero no único, y en el que las literaturas filipinas ocupen su verdadero lugar en la contribución específica de cada una al conjunto de la historia de la literatura en el archipiélago Filipino.

Edward Jay M Quinto , Juan Santos

Postcolonial literature is characterized by abrogation and appropriation, in which writers take the language of the former imperial power and replace it in a discourse fully adapted to the colonized place. Studies on literary traditions of former colonies have shown how native writers advance local collective sentiments. In this paper, the short stories of Manuel Arguilla, a literary icon of Philippine short stories in English, were analyzed using Ashcroft et al.'s (1989) textual strategies in postcolonial writing to unearth the strategies used by the writer in valorizing the use of an abrogated and appropriated " english " in expressing native sentiments. Qualitative content analysis of Arguilla's four short stories suggests that the use of untranslated words and glossing were the most abundant strategies used to abrogate and appropriate the colonizer's language. Further, thematic analysis of the stories point to four themes relating to how the author valorized the use of an english in expressing native sentiments: expression of an authentic self, expression of an authentic place, subtle form of subversion and advancement of Filipino identities and ideologies. These findings suggest that, like in other postcolonial literary traditions, postcolonial Philippine short stories, as seen from the writing of Manuel Arguilla, are typical of what Ashcroft et al. (1989) advance as a paradigmatic tension between the colonizer and the colonized, but are unique in that they serve as medium through which to voice out local Filipino sentiments and aspirations. Some implications for postcolonial literature are discussed.

Filipinos often lose sight of the fact that the first period of the Philippine literary history is the longest. Certain events from the nation's history had forced lowland Filipinos to begin counting the years of history from 1521, the first time written records by Westerners referred to the archipelago later to be called "Las islas Filipinas". However, the discovery of the "Tabon Man" in a cave in Palawan in 1962, has allowed us to stretch our prehistory as far as 50,000 years back. The stages of that prehistory show how the early Filipinos grew in control over their environment. Through the researches and writings about Philippine history, much can be reliably inferred about Pre-colonial Philippine literature from an analysis of collected oral lore of Filipinos whose ancestors were able to preserve their indigenous culture by living beyond the reach of Spanish colonial administrators. The oral literature of the Pre-colonial Filipinos bore the marks of the community. The subject was invariably the common experience of the people constituting the village-food-gathering, creature and objects of nature, work in the home, field, forest or sea, caring for children, etc. This is evident in the most common forms of oral literature like the riddle, the proverbs and the song, which always seem to assume that the audience is familiar with the situations, activities and objects mentioned in the course of expressing a thought or emotion. The language of oral literature, unless the piece was part of the cultural heritage of the community like the epic, was the language of daily life. At this phase of literary development, any member of the community was a potential poet, singer or storyteller as long as he knew the language and had been attentive to the conventions f the forms. In settlements along or near the seacoast, a native syllabary was in use before the Spaniards brought over the Roman alphabet. The syllabary had three vowels (a, i-e, u-o) and 14, and y) but, curiously enough, had no way of indicating the consonantal ending words. This lends credence to the belief that the syllabary could not have been used to produce original creative works which would all but be undecipherable when read by one who had had no previous contact with the text. When the syllabary fell into disuse among the Christianized Filipinos, much valuable information about Pre-colonial culture that could had been handed down to us was lost. Fewer and fewer Filipinos kept records of their oral lore, and fewer and fewer could decipher what had been recorded in earlier times. The perishable materials on which the Filipinos wrote were disintegrate and the missionaries who believed that indigenous pagan culture was the handicraft of the devil himself destroyed those that remained. There are two ways by which the uniqueness of indigenous culture survived colonization. First, by resistance to colonial rule. This was how the Maranaws, the Maguindanaws, and the Tausogs of Mindanao and Igorots, Ifugao, Bontocs and Kalingas of the Mountain Province were able to preserve the integrity of their ethnic heritage. The Tagbanwas, Tagabilis, Mangyans, Bagobos, Manuvus, Bilaan, Bukidnons, and Isneg could cling on the traditional way of life because of the inaccessibility of settlements. It is to these descendants of ancient Filipinos who did not come under the cultural sway of Western colonizers that we turn when we look for examples of oral lore. Oral lore they have been preserve like epics, tales, songs, riddles, and proverbs that are now windows to a past with no written records which can be studied. Ancient Filipinos possessed great wealth of lyric poetry. There were many songs of great variety in lyrics and music as well as meter. Each mountain tribe and each group of lowland

Louise Anne

Análisis histórico y crítico de la producción historiográfica en torno a la literatura del archipiélago filipino, atendiendo a la problemática de su fijación conceptual y los retos de definir apropiadamente el objeto de estudio.

En el proceso de comparación literaria, diversos pueden ser los elementos a comparar. La comparación puede incluir dos o más elementos del espacio creativo, referirse a realidades geográficas dispersas e incluso comparar antípodas literarias. Pero la comparación puede también aludir a tiempos creativos, transformaciones literarias ocurridas en un mismo espacio geográfico a través de los siglos. Lo que ya es menos frecuente es la existencia de diversas tradiciones literarias en diversas lenguas superpuestas en el tiempo y en el espacio para reflejar una misma realidad, que todas ellas se arroguen el estatus nacional y que paradójicamente se ignoren mutuamente. Éste es el sino de la historia literaria en el Archipiélago Filipino.

Trimax Espino

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