The Rice Myth Bohol Story Grade 7
The Rice Myth Bohol Story Grade 7 ->>> https://byltly.com/2tf0S2
According to a Kadazandusun (largest native group of Bumiputra in Sabah) myth, it was told that once Bambarayon (the name of the rice spirit in this myth) took pity on the human race as they had not enough food to continue their lives. Bambarayon felt sorry for them and went to heaven to ask Kinoingan (Chief God) for help. When Bambarayon returned from heaven, she started to squeeze her breast so that her milk flowed into the empty ears of rice which then began to bear white rice. Bambarayon keeps on squeezing her breast until there was no more milk left, but the amount of rice produced was not adequate for the entire human race. Hence, she continued to squeeze her breast to the extent that blood flowed from it, and from the mixture of her blood and milk, ruddy red rice was formed.
There are records, both in Sulu and Brunei history, of a Chinese colony on the Kinabatangan River of Sabah in the fifteenth century. This would be close to the Kadazandusun people who share the origin of rice myth. These early contacts between the Chinese and the natives of Borneo inevitably resulted in both peoples being influenced by the experience. Chinese jars and beads are found almost everywhere in Borneo. Hence, it would not be a surprise to learn that a Kadazandusun myth maker may have modified a Chinese myth on the origin of rice.
In the year 1564 Miguel Lopez de Legazpi noted numerous boats arriving from other islands with trade goods to Bohol. Bornean traders were also mentioned in his journal. Ethnohistorical sources further mention the existence of maritime polities in Manila, Magindanao, Sulu and Cebu, which engaged in competitive trading and raiding during the 15th century. It is not inconceivable that during these movements, the origin of rice myth made its way to Bohol.
As mentioned above, it is generally believed that Guan Yin is the Chinese form of the bodhisattva Avalokiteshvara. It is hypothesized that the image transformed from male to female over time. This would explain how the female image of Guan Lin, goddess of mercy, was incorporated into a Chinese folk story regarding the origin of rice. This would also fit with the Sulu and Brunei history of a Chinese colony on the Kinabatangan River of Sabah in the fifteenth century who may have brought the story. This developed into the Sabah myth of Bambarayon. It could have been Bornean traders, migrants, or the Chinese themselves that helped this myth find its way to Bohol, but I feel it is a reasonable hypothesis to call the story of Sappia a pre-colonial myth, even though its documentation did not occur until the 20th century.
Literature consists, in part, of oral tradition that has been committed to writing in the form of manuscripts or publications. Juan de Plasencia wrote the Relacion de las Costumbres de Los Tagalos in 1589, documenting the traditions of the Tagalog people at the time. Other accounts during the period are Miguel de Loarca's Relacion de las Yslas Filipinas and Pedro Chirino's Relacion de las Yslas Filipinas (1604). Various books regarding Anitism have been published by numerous universities throughout the country, such as Mindanao State University, University of San Carlos, University of the Philippines, Ateneo Universities, Silliman University, and University of the Cordilleras, as well as respected non-university publishing houses such as Anvil Publishing. The publication of these books range from the 16th century to the 21st century. There are also printed but unpublished sources of Philippine mythologies, notably college and graduate school theses. Specific written literature should not be used as a generalizing asset of a particular story, as stories differ from town to town or village to village, despite the people of a particular area belonging to the same ethnic group. Some examples are the story of Bakunawa and the Seven Moons and the story of The Tambanokano, which have multiple versions depending on the locality, people's ethnicity, origin of story, and cultural progression.[6][3][7][8]
Like most mythologies (or religions) in the world, the concept of realms focuses greatly on heaven, earth, and hell. These worldwide concepts are also present in the many mythologies of the Philippines, although there are stark differences between ethnic groups, with ethnic-endemic additions, subtractions, and complexities in the beliefs of ethnic realms. Additionally, unlike the general Western concept of heaven and hell, in the Philippine concept, heaven may be located in the underworld, while hell may be located in the skyworld, depending on the associated ethnic group. These differences are notably caused by both cultural diffusion and cultural parallelism. These diffusions and parallelisms are also present in the many story motifs of Philippine mythologies. Some examples of the concept of realms in the many ethnic groups in the Philippines are as follow:[68]
In this mythical story, Habagat saw the beautiful Amihan and fell inlove with her. To win her heart, he entered a contest of speed and force against other gods of winds. After defeating them all, even his fiercest rival: Buhawi (typhoon), he brought his beloved with him to Himpapawiran where they rule the kingdom together.
They also have a unique oral history (or mythology depending on who you ask) dating back to biblical times. They believe that people originated from a butterfly called Pinya Paypay Pling. In some way (that is not clear to me) the butterfly interacted with a lion and lioness who gave birth to a monkey. That monkey mated with another and gave birth to the first humans. This is depicted in this educational chart from their school.
I am an anthropologist, it is interesting their tradition speaks about a Lion and Lioness, there are no lions in the Philippines. The only variation of the Asiatic lion is found in South Asia. The closest depiction/story/myth a lion was borrowed from Indian mythology by Indonesians in Sumatra, Java and Bali Islands, as well as by ancient Cambodians and Vietnamese. It may be possible they originated from those Islands or regions and moved to the Philippines. Just a theory. Would be interesting to study their culture and history more closely. Their language and writing system needs to be studied by someone with extensive knowledge of ancient west Asian, South Asian and East Asian, ancient writing systems to do a comparative analysis.
Shrouded in myth, megalithic stone jars are scattered across Xieng Khouang Province, Laos, in groups from one to one hundred. A working theory is that the huge cylindrical jars were used in ancient funeral ceremonies, though local legend has it that the jars were used to brew rice wine for giants.
The model minority myth assumes Asians to be universally successful. However, aggregated data for AAPIs overshadows the great diversity in experiences among different ethnic groups, including migration history, socioeconomic status, and political status. As the Washington Center for Equitable Growth shows, ethnicities in the AAPI population represent both ends of the achievement spectrum with respect to educational attainment, household income, and employment rate. For example, as a group, AAPIs have the highest share of college graduates, surpassing every other racial group by wide margins. Yet this high level of educational attainment is attributed to only a select group of Asian Americans, such as Taiwanese, Asian Indians, and Malaysians. About 13 of these U.S. ethnic and racial sub-groups have lower educational attainment rates than the U.S. average, including peoples of unspecified Micronesian, Bhutanese, Hawaiian, Vietnamese, and Burmese origin. Therefore, it is important to dismantle the model minority myth to acknowledge the diversity of AAPI experiences and cultures.
Perhaps one of the most well-known poetic forms among your students is haiku. Haiku stand out with their simple, yet personal and highly sophisticated form. K-5 students can learn about the rules of haiku and develop ideas to compose their own haiku in the EDSITEment lesson plan, Can You Haiku. 6th-8th grade students can delve into the history of haiku to learn about Japanese culture, before creating and sharing original haiku poems in the EDSITEment lesson plan, The World of Haiku. Haiku not only became popular during the Tokugawa period (1603-1868), but also ukiyo-e woodblock prints. Like haiku, ukiyo-e woodblock prints were an art rooted in everyday experience. For a lesson extension on haiku, students can compare the types of scenes evoked by haiku with the scenes portrayed in ukiyo-e woodblock prints. Ukiyo-e.org database provides digital prints from the early 1700s to present day that your students can view. EDSITEment also provides a lesson plan, Life in the Floating World: Ukiyo-e Prints and the Rise of the Merchant Class in Edo Period Japan, for you and your students to investigate the ukiyo-e prints and what they tell us about Japan during the Tokugawa period. 153554b96e
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