essay in bisaya

Cebu Lifestyle

Exploring bisaya literature: a journey through bisaya books.

Cebu, with its rich cultural heritage and vibrant language, is not only a hub for music but also a treasure trove of literature. Bisaya literature, written in the Cebuano language, offers a unique window into the traditions, stories, and experiences of the Cebuano people. Join us on a journey through Bisaya books, where you’ll discover a world of storytelling, poetry, and wisdom waiting to be explored.

A Diverse Literary Landscape:

Bisaya literature is a diverse and dynamic field that encompasses various genres, styles, and themes. From classic literature to contemporary works, there’s a wealth of material to explore. Here are some key aspects of Bisaya literature:

1. Folklore and Legends: Bisaya literature is rich in folklore and legends that have been passed down through generations. These stories often feature mythical creatures, heroic figures, and moral lessons that reflect the culture and values of the Cebuano people.

2. Poetry: Cebuano poetry is celebrated for its lyrical beauty and emotional depth. Poets use the language to express a wide range of emotions, from love and longing to social commentary and political activism.

3. Short Stories: Bisaya literature includes a vast collection of short stories that explore everyday life, relationships, and the human condition. These stories provide a glimpse into the joys and struggles of Cebuano society.

4. Novels: Cebuano novelists have made significant contributions to Philippine literature. Novels in the Bisaya language often tackle themes of identity, culture, and social change.

5. Drama and Theater: Theater has a strong presence in Cebu, and Bisaya literature has a tradition of dramatic works that are performed on stage. These plays delve into a wide range of topics, from historical dramas to contemporary issues.

Prominent Authors and Works:

Several notable authors have made significant contributions to Bisaya literature. Here are a few authors and works worth exploring:

• Sergio Osmeña: Known not only as a politician but also as a writer, Osmeña’s works include essays, speeches, and political writings.
• Abdon Balde Jr.: An accomplished poet, Balde’s poetry collections are celebrated for their evocative language and themes of love and nature.
• Resil Mojares: A historian and writer, Mojares has authored books that delve into the history and culture of Cebu and the Visayas.
• Ramon Muzones: Often referred to as the “Father of Cebuano Literature,” Muzones is known for his novels and short stories that capture the essence of Cebuano life.

Preserving and Promoting Bisaya Literature:

Efforts to preserve and promote Bisaya literature are ongoing. Literary festivals, writing workshops, and publications in the Cebuano language contribute to the growth and recognition of Bisaya literature on both regional and national levels.

Embark on a Literary Journey:

Exploring Bisaya literature is an invitation to delve into the unique cultural tapestry of Cebu and the Visayas. Whether you’re reading classic works or contemporary writings, Bisaya books offer a rich and diverse literary landscape that celebrates the language, heritage, and stories of the Cebuano people. So, pick up a Bisaya book, immerse yourself in its pages, and embark on a literary journey that will introduce you to the soul of Cebu.

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Balak: Oral Narratives of the Bisaya

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50 Useful Bisaya Words & Phrases to Learn for Travelers

Traveling to Cebu or the Visayas region soon? Before you land at Mactan-Cebu International Airport and explore the top Cebu tourist spots  be sure to arm yourself with these useful Cebuano or Bisaya words and phrases . Cebuano locals like us will greatly appreciate the effort of learning our very own language while exploring our hometown.

And, did you know that the Cebuano language, often called Bisaya or Binisaya , is one of the top languages in the Philippines? It is mainly spoken in Central Visayas like Cebu, Bohol , Siquijor, Eastern Negros, Western Leyte, and some parts of Mindanao like Cagayan de Oro, Camiguin, Bukidnon, Davao, and a portion of the Zamboanga Peninsula.

Give yourself a pat on the back for attempting to learn a major language aside from Filipino in our diverse country of over 7,000 islands.

Now let’s start the basic Bisaya / Cebuano Language 101, shall we?

Basic Bisaya words and phrases for introductions and greetings

1. “Maayong adlaw!” = “Good day!”

You say “Maayong adlaw!” as a general greeting. If you want to be more specific, here’s what to say depending on the time of the day:

• Maayong buntag – Good morning
• Maayong udto – Good noon
• Maayong hapon – Good afternoon
• Maayong gabii – Good evening

2. “Kumusta?” = “How are you?”

This is what you ask if you want to check in on someone.

3. “Maayo ra / Okay ra” = “I’m fine”

This is your reply to “Kumusta?”. If you’re not really fine, you can say “Dili maayo” or “Dili ko okay”.

4. “Unsa imong ngalan?” = “What’s your name?”

This is how you ask someone’s name in Bisaya.

5. “Ako si <name>.” = “I’m <name>.”

Say this when introducing yourself. E.g. “Ako si Ben.”

6. “Taga asa ka?” = “Where are you from?”

Use this Cebuano phrase when you ask where someone is from. Another variation is “Asa ka nagpuyo?” (Where do you live?), for which you can answer like this, “Taga Manila ko.”

7. “Kasabot ka?” = “Do you understand?”

This is what you say when you want to confirm if someone understood what you said.

8. “Kahibalo / Kabalo ka?” = “Do you know how?”

If you want to know if the person has a knowledge of something, you can say this Cebuano phrase. See sample usage below:

“Kahibalo / Kabalo ka mo Cebuano?” (Do you know how to speak Cebuano?) “Kahibalo / Kabalo ka mo kanta?” (Do you know how to sing?)

9. “Oo” = “Yes”

Or you can simply say “O” as a shorter version.

10. “Dili / Wala” = “No / None”

Use “dili” if you want to say no or reject something. Just add “lang” to make it more polite, especially when someone approaches you to sell something. You may reject politely by saying, “Dili lang”.

You can also use the Bisaya word “wala” to mean no or none. See sample Cebuano conversation below:

“Kasabot ka?” (Do you understand?) “Wala ko kasabot.” (I don’t understand.)

Or you may simply reply, “Wala” or “Dili” to directly say “No”.

Useful Cebuano words and phrases for social etiquette

11. “Salamat!” = “Thank you!”

You may also add “daghan” as in “Daghang salamat” to mean “Thank you very much!”.

12. “Walay sapayan! / Way sapayan!” = “You’re welcome!”

This is your reply to someone who thanks you.

13. “Palihug” = “Please”

Don’t forget to use this Bisaya word if you are asking a favor. It shows your respect and courtesy.

14. “Amping! / Ayo-ayo!” = “Take care!”

You can make it more thoughtful by adding “pirmi” or “kanunay” as in “Amping pirmi!” or “Amping kanunay!” (Take care always!).

15. “Kita ta puhon!” = “See you soon!”

There is no exact Cebuano counterpart for goodbye so you can use “Magkita ta puhon!” if you wish to see someone again in the future.

16. “Pasayloa ko!” = “I’m sorry!”

Say this when you’ve done something wrong or when you feel you’ve offended someone by your behavior.

17. “Padayon!” = “Keep going!”

It is often used to cheer someone up, especially when someone is going through something.

18. “Dasig lang!” = “Just believe! / Have faith!”

This is another phrase to encourage someone to believe or have faith that things will go well in the end.

19. “Ikaw lay bahala!” = “It’s up to you!”

This is what you say when you leave the decision to the person.

20. “Lingaw kaayo!” = “It’s so fun!”

When you feel elated because you had so much fun after an event or activity, you can utter this Bisaya phrase.

Helpful Bisaya words and phrases for travel and exploration

21. “Asa dapit?” = “Where exactly?”

“Asa” means “where” so use this Cebuano phrase when asking for the exact location of a place. You can also use this when asking where a certain thing is found.

22. “Unsaon?” = “How?”

Say this basic Cebuano word if you want to know the process or steps to do certain things.

23. “Unsaon pag adto sa <place>?” = “How to go to <place>?”

This is what you use when asking for directions on how to go to a specific place.

24. “Asa ko munaog?” = “Where should I get off?”

You usually use this phrase when you want to know where to stop and get off, especially when riding a public transport.

25. “Asa ni padulong?” = “Where is this going?”

When you commute, this is what you say when you ask for the route or destination.

26. “Asa ka padung / Asa ka muadto?” = “Where are you going?”

And if you want to know where someone is going, use the Bisaya phrases, “Asa ka padung?” or “Asa ka muadto?”.

27. “Para / Diri lang” = “I’ll get off / I’ll stop here”

When riding the jeep or bus, this is what you tell the driver when you reach your destination and you want to get off.

28. “Muadto na ko / Muuna usa ko” = “I’ll get going” / “I’ll go ahead”

As mentioned earlier, there is no Cebuano term for goodbye, so you may also use the Cebuano phrases “Muadto na ko” (I’ll get going) or “Muuna sa ko” (I’ll go ahead).

29. “Muuli na ko” = “I’m going home”

You can use this if you want to go home. See sample conversation below:

“Asa ka padung?” (Where are you going?) “Muuli na ko.” (I’m going home.)

30. “Tagpila ang pliti?” = “How much is the fare?”

Ask this if you don’t know how much to pay for the fare.

31. “Ambot / Wala ko kabalo!” = “I don’t know!”

If you are being asked and you don’t know the answer, this is what you say.

Practical Bisaya words and phrases for shopping and buying

32. “Ayo!” = “Hello!”

This is not the usual hello when you greet someone. It is specifically used when you call the attention of the store attendant, especially when nobody is around.

33. “Kanus-a mangabli?” = “When will it open?”

Say this if you want to know when the store or establishment will open.

34. “Papalita ko / Mupalit ko” = “I’ll buy”

When someone is already there, you can say this if you want to buy something. You may add the item you are buying like this: “Mupalit ko ug tubig” (I’ll buy water).

35. “Unsa ni? / Unsa na?” = “What’s this? / What’s that?”

“Unsa” means “what”, and you add “ni” when you refer to “this”, and “na” for “that”.

36. “Tagpila?” = “How much?”

Use this Bisaya word when you want to know the price of something.

37. “Pila tanan?” = “How much is the total bill?”

If you want to know the total price or bill, you say this Cebuano phrase.

38. “Mubayad ko” = “I’ll pay”

And when you already paid, you can change “mu” to “ni” as in “Nibayad na ko!” (I already paid!).

39. “Pwede muhangyo?” = “Can you give me a discount? / Can I ask for a favor?”

Say this when you want to haggle in the market. You can also use these Bisaya words when you ask a favor from someone.

40. “Kuha lang” = “Just get it”

“Kuha” or “kuhaa” means to get or take. Sometimes, when you buy from a store, the attendant will inform you to grab or get the item yourself.

Handy Cebuano words and phrases for eating

41. “Mangaon ta!” = “Let’s eat!”

When the food is ready, you usually make this Cebuano remark to invite the people around you to eat. It’s a sign of courtesy even though they will most likely refuse.

42. “Gutom na ko!” = “I’m already hungry!”

Need we say more? Just don’t be “hangry” when saying this Cebuano phrase.

43. “Gusto na ko mukaon!” = “I want to eat!”

When you’re feeling hungry, you say this when you want to eat already.

44. “Kalami / Lami!” = “Delicious!”

You may also add “kaayo” (very) and make it “lami kaayo” (very delicious). 

Example: “Lami kaayo ang Cebu delicacies , labi na ang lechon !” (The Cebu delicacies are very delicious, most especially lechon!)

45. “Kaon pa!” = “Eat more!”

Use this phrase when you offer more food to your guests or food buddies.

46. “Busog na ko!” = “I’m already full!”

If you don’t want to eat anymore, this is what you use to refuse the offer.

47. “Dili na ko!” = “I don’t want anymore”

This is another way to say you’ve already had enough food. Be sure to utter “salamat “ (thank you) after.

48. “Wala na koy gana” = “I lost appetite / interest”

This does not only apply to food. You also say this when you lose interest in a certain activity.

49. “Mag-ampo ta!” = “Let’s pray!”

It is a custom here to pray before meals.

50. “Asa ko mulingkod?” = “Where do I sit?”

You ask this if you don’t know where to sit, especially when there’s a gathering or feast.

So, which of these Cebuano or Bisaya words and phrases are easy to remember?

As you interact more with the locals, you’ll discover deep Bisaya words and phrases that will surely come in handy.

Looking for a place to stay in Cebu? If you can splurge, stay in any of these Cebu beach resorts or Cebu City hotels and resorts . But if you’re on a tight budget, take your pick from these cheap hotels in Cebu or hotels near Mactan Airport .

Traveling to other parts of the Philippines? You might also want to learn Filipino , Ilocano , Bicolano , Hiligaynon , Waray , and Chavacano .

The Weekend Warrior

Travel, photography, and everything in between

“Puhon”: The most beautiful Bisaya word

There are three languages that I speak: Tagalog, English, and Bisaya . In that order.

Filipino or Tagalog , my mother tongue; English, because we’ve been taught how to read and write in English since kids, and; Visaya or Bisaya , the native language, or dialect if you prefer, of major parts of central and southern Philippines.

I started learning how to speak Bisaya when I was in high school. It is my 3rd language. Because although I was born and raised in a city in the southern part of the country, our local dialect is Tagalog . My mom, who is from Batangas, far up north in Luzon, and my dad, who is half-Chinese, both speak Tagalog . Ironically, my dad doesn’t speak a word in Mandarin nor Hokkien. He does speak Hiligaynon , more commonly known as Ilonggo , and Maguindanaon , the language of Muslim people. So it is natural for us to be speaking Tagalog at home.

When I moved to Iligan City, in the northern region of Mindanao, that’s when I was fully-immersed in the Visayan language. My classmates, my professors, the store attendants in the canteen, the campus security guard, the jeepney driver…everyone spoke Bisaya .

Learning a new language was probably one of the coolest and most wonderful experiences I had when I was in college. It was like learning how to walk again. It was an amazing feeling each time I discovered a new word and learned how to use it.

I learned how to cuss in Bisaya . I learned how to beg in Bisaya . I learned how to say words of endearment in Bisaya , like “ gwapa ” (beautiful), “ langga ” (my love), and “ gimingaw ko nimo ” (I miss you).

But one of the most beautiful words that I have learned was this: “ Puhon “.

“ Puhon “, in its literal English translation, means “someday”. You usually add it at the end of a sentence when you want something to happen in the future.

“ Mu-gwapo ko puhon.” I will be handsome someday.

Or at the beginning, and the effect and meaning stays the same.

“ Puhon ikaw pud .” Someday you will, too.

But saying “ puhon ” is more than just hoping for something to happen someday. For me, it is believing that something is really going to happen and with the confidence that God, or Allah, or Buddha, or The Universe or whatever you believe in, WILL make it happen. It is more than just wishful thinking. But rather, it is looking forward to the day that that something eventually happens.

It is an affirmation that what you are wishing for already happened in the future, you just haven’t arrived there yet.

“ Puhon mag-uban ra ta.” Someday we will be together.

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Mga Puhon sa Kahimtang: A Reflection from the Southern Philippine Farmlands

I can still remember it vividly well: grandma with her improvised hat and blunt bolo knife de-weeding the legumes and tuber crops, now invaded by stubborn weeds. How she struggled her hands on the rocky soil, the sun high on her back, sweating profusely while trying to keep the weeds from suffocating next months’ food. Every day was a monotonous struggle – the weeds and pests take no weekend breaks and chemicals are too expensive for subsistence growers to afford. There were threats of drought, torrential rains, and heavy winds. Back then, I always asked “ma, when can we harvest these?”, “this is very tiring, when will we stop this struggle?” I would often receive the same answer: “ puhon, malooy ang Ginoo ” ( puhon , with God’s mercy). “ Puhon , you will finish your studies and will be free from the bondage of this land”.

Puhon : a Reflection on Optimism

Puhon is perhaps one of the most beautiful words in our language – its meaning, arguably, is carved deep into our nation’s soul, even for those who do not know the word. To fully understand its meaning, one must be part of the Cebuano-Bisaya speaking community – an Austronesian language spoken in Southern Philippines. While there is no direct translation to English, Gaspar (2019) states that the closest translation we have is “to hope for something in the future that can be hoped for”. Others think of this word as an invocation of Divine will and benevolence towards the future. The term calls back to the spirituality of our pre-colonial ancestors, invoking the spirits in nature to seek favor or ward off bad luck and misfortunes. What is certain is that puhon denotes optimism into the future that is yet to be unveiled. It goes deeper than hope – it also expresses faith. These ideas, as argued by Mercado , are also tied to the Filipino conception of time as cyclical, rather than the linear view of the West.

Informed with this optimistic worldview that is reflected in our language, I was struck when I came across the philosopher Hannah Arendt’s refusal of hope and emphasis on action. According to her, hope is dehumanizing because it takes people away from this world in search of some predetermined result. Hope is passive and takes us away from the now; thus, it has a tendency to enable evil. This thought led me to introspection: should there be a boundary on hope?

Land of Ironies…

The plight of our agricultural sector is an issue close to my heart. Mainstream media discourse on the conditions of Philippine agriculture often highlights farmers as a “ dying breed ”, an “ endangered species ”, described as “ fighting and dying ”, their situation a “ tragedy “, with calls for “ don’t starve our farmers ”, and “ cries for help ”. Even these narratives cannot fully capture the plight of those who work in the agricultural sector – whose bodies suffer long hours of daily back-breaking labor in hope that nature will be in their favor.

Hard labor, however, does not translate to a higher standard of living. Filipino farmers, along with fisherfolks, are considered to be one of the poorest sectors in the country . They live in stark ironies: despite being the food producers, most of them go hungry. Some are called farmers, but are without farms because they do not own the land that they till. Most are trapped in cycles of poverty that span generations. One of our professors succinctly depicted this irony saying: we are like ants dying in hunger on top of a barrel of sugar.

A well-known proverb in our country says: “ kapag may itinanim, may aanihin ” (when you plant something, you will also harvest it). I used to believe it then – I no longer do. Neglect lies at the heart of the agricultural sector. Agricultural development is not a winning topic in the election agenda and generations of underinvestment have led the sector to be vulnerable to competition and shocks. To no surprise, for instance, local rice producers suffered losses from low prices due to the liberalization of rice imports, since other countries are efficient enough to produce them at relatively lower costs. More so, typhoons that hit the country often cause billions in damages, leaving farmers with nothing but indebtedness, further reinforcing the vicious poverty cycles. With the present climate crisis, it is hard to imagine what lies ahead.

Thus, it is not surprising that a recent study confirmed the trend of an aging workforce in the agricultural sector, particularly in the rice industry. The findings highlight that the majority of farmer respondents do not wish their children to continue this work. Most believe that there is no future in it – a gamble that cannot provide even financial security. As such, they aspire for their children to have non-farming jobs. As the current average age of Filipino farmers is around 53 years old and the young ones are discouraged from the farms, it is estimated that the Philippines will have a critical lack of farmers in about a decade. This will be serious a blow to our food security in the face of steady population growth.

…and Contradictions

The people of the Philippines are known in other parts of the world as the kind of people who can smile amidst tragedies and calamities. This was often glorified as resilience and capitalized on by the media and politicians. Newspaper clips often report narratives such as “ Filipino optimism that never runs dry ” and ask “ Is optimism a national trait ?”, in view of surveys where Filipinos claim to live happy lives despite grim social conditions. The apparent divergence between social optimism and the stark realities the population faces often puzzles onlookers.

As such, counter-narratives surfaced criticizing the romanticization of Filipino resilience and how it defuses state accountability and our tendencies to glorify problems rather than seeking concrete solutions. Here, resilience is often viewed as self-help rather than as a product of political and structural processes. Thus, resentment grows over the exploitation of resilience to cover incompetence and how it tries to avoid important but uncomfortable discussions.

Puhon and Kahimtang : situating hope

On this issue, I ask a simple question: are our farmers still optimistic about their present condition? First, in probing optimism, nothing encapsulates this concept better locally than the concept of puhon I previously described.

Second, we can look at the concept of kahimtang – the local concept of space . Acampado and Guiraldo (2019) state that kahimtang is understood as being “situated into”, and identify it as the place for both abode and work. Thus, a good kahimtang of abode connotes peace, safety, comfort, relations with neighbors, development, availability of opportunities, stable home, and source of income. On the other hand, a good kahimtang in reference to work means good soil, good harvest, good weather, and abundant resources. What is desired is to have a good kahimtang . Simply put, kahimtang refers to their situation, of both abode and work.

Essentially, puhon and kahimtang are words that expressed local worldviews whose meaning can be fully captured by being part of the Cebuano-Bisaya speaking community. For simplicity’s sake, mga puhon sa kahimtang refers to the optimism of the farmers with their situation. As such, a lack of puhon (hope) in their kahimtang (situation) drives hopelessness and powerlessness, while an abundance of puhon brings hope and optimism despite their conditions.

Mga Puhon sa Kahimtang : farmer’s optimism within their situation

To understand the situation of our farmers, I interviewed many local producers. In our conversations, one of these farmers remarked: “ Hantud gaginahawa, mulaom man jud ta ” (as long as we breathe, we hope). This perhaps candidly encapsulated optimism to their kahimtang : in the awareness of life’s vicissitudes, and its constant ebbs. What was stressed is the importance of time – of waiting – even in the face of often apparent powerlessness. As such, another farmer told me that : “Naa jud usahay nga bisan unsaon nimo og atiman, dili jud itugot sa panahon” (There are instances that no matter how much effort you gave, time does not permit [to have a good harvest]). Nevertheless, he said, “naa man jud paglaum, dili sa tanan panahon down ka” (there is always hope, not all the times you are down).

When asked about the hope they maintain for their situation, they strikingly highlighted another core idea: “maayo nga panglawas” – Lawas is the Visayan word for body, and maayo nga panglawas literally translates to a good body condition, crucial to lihok (movement). The respondents emphasized this hope for physical wellbeing, rather than directly pointing out hopes for a better situation. From experience, it is common to hear people who cannot pay their dues from loan sharks due to sickness invoke compassion by reasoning that its “naglisod of lihok kay nasakit” (hard to move because of illness). The popular folk saying “lawas ra ang puhunan ” (body as the only capital) captures this idea – a healthy body is necessary for action, and with action raises hope for a better situation. In this way, it is only when the body ceases to be that hope ends.

Progress of Kahimtang: towards a better future

When the conversation turned into the way to achieve the progress of kahimtang (condition), participants stressed the importance of lihok (action or movement), as fundamental to progress. However, ideas of progress on this line are essentially prescriptive – they often stressed that “ mulihok jud ka ” (you should act), “ kay kung dili mi mulihok, dili mi makakaon ” (if we will not act, we will not be able to eat”).

Another important facet is through “ paningkamot “. Kamot , the root word, literally refers to the hands. Paningkamot , thus, is a word denoting hardwork or industry. Through the body, the farmers perceive that they can improve their kahimtang (condition). This worldview makes them able to see their hands, although only just a part of the body, as a way to set forth and achieve progress.

Apparently, the immersive interaction in the farm treats one’s effort as fundamental in achieving progress. Farmers cite “ katapulan ” (laziness), which is the opposite of paningkamot (hard work), and having “ bisyo ” (vices) as its hindrance. They seemingly agree that the progress of kahimtang (condition) is primarily self-help, rather than an outcome that comes from external forces. This echoes Bulloch (2017) , who stated that the people from Siquijor Island (Philippines) attribute underdevelopment to personal and social moral defects, rather than as a problem of structures and institutions. It is even evident on statements that show less expectation from the government: “ dili dapat magsalig sa gobyerno ” (do not depend on the government), but nonetheless, also add that “ pero maayo unta kung mutabang pud ang gobyerno ” (but it is better if the government will help).

These all boil down to these key points: as long as there is life, there is hope in improving conditions; and, achieving progress in kahimtang is fundamentally a product of one’s effort.

Siguro Puhon (Perhaps, Puhon)

Throughout the conversations I have had with local farmers, it is evident that optimism remains. However, we will always be found wanting if we do not elevate the level of discourse from personal agency ( paningkamot ) towards the agency that seeks accountability ( pakigbisog ) in ensuring progress and resilience driven by institutions. Nothing will change when we just continue to hope without interrogating the root causes of this problem. Optimism should be informed by introspection and social criticism.

Progress of our agricultural sector cannot be achieved by self-help. Especially, as the nature of the problems at hand is getting more complex: deep-seated structural problems, the adverse impact of climate change, uneven trade, encroachment of urban and industrial spaces to agricultural lands, land degradation, the influx of smuggled products, backward technology, land reform, and an aging workforce, among others. These are matters that cannot be solved at the individual level no matter how hard individual farmers work, these are rather issues that can only be solved through a concrete and comprehensive institutional approach. Although optimism is integral to resilience, nothing can replace concrete action. Arguably, there is a propensity of optimism to perpetuate problems when it is devoid of critical reflection.

I yearn for the day when our situation will no longer be one of the grand ironies wherein the ones who produce our food are also the same people who are hungry. Where the people who cared much are left uncared for. Where the people who say they still hope are trapped in a hopeless conundrum. Where those who are in the position of power continue to sideline a powerless sector that is so crucial to our nation’s survival.

I yearn for the day when Filipino farmer-parents no longer need to say to their children: “ Puhon , finish your studies and be free from the bondage of this land”.

Perhaps, puhon , malooy ang Ginoo (puhon, with God’s mercy).

But I think karon (now), the puhon (hope) can be now, if malooy ang tao (if we will have mercy).

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Top 10 useful Bisaya Phrases in English

• Hello, how are you? The standard Bisaya greeting is "Kumusta naman ka?"
• I’m good and you? The response to a greeting is "Maayo man ko, ikaw?" The word "Maayo" is a little difficult to pronounce: the double "a’s" in "maayo" is something that English speakers are not use to seeing. The word can be split up into the individual sounds of "ma", "ay", and "yo" so the word would read "mah-eye-yo." The "kaw" in "ikaw" is pronounced as "cow" so this word would read, "ee-cow."
• Pleased to meet you. This phrase translates to "Nalipay ko nakaila ko nimo." This common phrase literally translates to "I am happy that I got to know you."
• What’s your name? My name is… When asking for someone’s name say, "Unsa man ang imong pangan?" When someone asks for your name, respond by saying "Ang akong ngan si…" followed by your name.
• "Please" and "Thank You" These etiquette words translate, respectively, to "Palihog" and "Salamat".
• Good morning, good afternoon, and good night Good in Bisaya is "Maayong." Morning is "buntag," afternoon is "hapon" and night is "gabi-i." Putting the two words together, standard greetings throughout the day would be, "maayong buntag," "maayong hapon," and "maayong gabi-i."
• Where is the… ? When asking about the whereabouts of a place or an object use the phrase, "Asa ang…?"
• How much is this? While shopping and curious about a price use the saying, "Tagpila kini?"
• I’m hungry. Let’s eat! While expressing hunger and the desire to eat, you can say the phrase, "Gutom ko. Mangaon ta!"
• Good-bye! See you soon.

Being Visayan: Tracing the Past in the Present

KAAGI: Tracing Visayan Identities in Cultural Texts is an ongoing virtual exhibit, as part of the recently concluded 6th Annual Philippine Studies Conference by SOAS University of London, on Visayan identities. See https://kaagi.philippinestudies.uk/exhibition/

The root word ági means passage, trace, incident, to pass by, or to pass through.

The exhibit explores the colonial archives and cultural practices of the Visayan region that includes Panay, Negros, Cebu, Siquijor, Bohol, Leyte, and Samar.

Stripping fibers from a pineapple leaf.

Visayan culture

Ten categories of early contact cultural heritage are presented in an interactive portal through videos, documentaries, interviews, music, and performance art.

The categories are Salo (Food and Feasting), Kulon (Clay), Hablon (Textile), Puthaw (Iron), Banig (Reed Weaving), Kahoy (Wood) Lagang (Shell), Balak (Spoken Word and Ritual), Bulawan (Gold), and Pinta (Working with Pigment).

They all interconnect with the daily lives of the Visayans, from the basic need of food, shelter, and clothing to sources of livelihood, status and prestige, as well as belief and spirituality.

They are based on word entries found in a 17th century Visayan-Spanish dictionary ( Vocabulario de la Lengua Bisaya, Hiligueina y Haraya de la Isla de Panay y Sugbu y Para Las Demas Islas , ca. 1628) by Alonso de Mentrida (1559-1637), an Augustinian friar.

Moreover, the exhibit traces Visayan heritage through the art and practice of contemporary Filipino artists who “adapt, transform, and subvert these representations.”

Paraglara, the women mat weavers of Basey, Samar.

Panay weavers

A documentary titled Threaded Traditions: Textiles of Panay by Luna Mendoza, presents Panay weavers with their patadyong, hablon, and piña cloth.

Making piña cloth is tedious and starts with planting Spanish red pineapples, the variety that produces the best fibers from its leaves. Other steps include stripping, drying, knotting, spinning, and dyeing the fibers. It is also mental, in thinking of a design and making it visible through weaving.

Proud of their skills, the weavers of Miag-ao, Aklan, and Antique learn the craft from a mother or a grandmother, with patience and perseverance as their only capital.

Marañon and Quintos show a Bohol Santo Niño.

Belief and rituals

Floy Quintos, the playwright and director, and Emil Marañon, a lawyer, discuss the woodcarving tradition of the Santo Niño in Cebu and Bohol and the Immaculada Concepcion in Panay.

They compare the conventional Santo Niño statues with folk statues and its many variations, and those made by outliers outside of the Catholic tradition called imagenes repulsivas with the carver’s own interpretation of how the child Jesus should look like.

From the ancient craft of carving anitos to carving santos, anonymous Visayan artisans had imbued their santos with a little animism and a little of the precolonial past.

Sansibar swords, Carigara, Leyte.

Keep them alive and well

Exploring cultural practices in the Visayas, the exhibit takes the viewer inside the process of cooking budbud-kabog, a delicacy of steamed millet cake, weaving piña cloth or mats, embroidering abaca blouses of the Panay Bukidnon, making bamboo fish traps (bubu), chanting epics of Sugidanun in Calinog, Iloilo, and forging bladed iron weapons (itak, bolo, kampilan, sundang and the Sansibar sword of Carigara, Leyte) by a master panday or blacksmith.

The only maker of lagang (shell craft using the chambered nautilus) in Cebu, Richoy Colina, bemoans the day when he is gone and tries to pass on his knowledge to nieces and nephews.

While traditional crafts continue and persist in daily life, they need the support and patronage of mainstream society, in order to flourish on solid grounds for the next generation of Filipinos.

Kayong-kayong gold jewelry from the Ayala Museum gold collection.

The experts

A formidable group of resource persons and scholars in the exhibit explore the history and significance of Visayan heritage to this day.

Felice Sta. Maria presents Pigafetta’s Picnic: Food, Texts, and the Visayas , as recorded by Antonio Pigafetta, the first written record of food and eating in the archipelago.

Some of her books on Philippine food are The Governor-General’s Kitchen : Philippine Culinary Vignettes and Period Recipes , 1521-1935 , 2006, The Foods of Jose Rizal , 2015, and the most recent, Pigafetta’s Philippine Picnic (Culinary Encounters during the First Circumnavigation, 1519-1522) , 2021.

Florina H. Capistrano-Baker describes pre-Hispanic gold ornaments in the Visayas, and the mastery of sophisticated metalworking techniques long before Spanish contact. The Boxer Codex (ca. 1590) describes Visayan men and women wearing gold chains around their necks and gold hoops around their ankles. Dangling earrings called kayong-kayong with leaves, flowers, tubes, and circles of flattened gold sheets are only found in the Visayas. To illustrate her points, she uses the gold collection of the Ayala Museum.

Capistrano-Baker is the author of Philippine Ancestral Gold , 2011 and Philippine Gold: Treasures of Forgotten Kingdoms , 2015.

Elmer Nocheseda discusses the beauty, utility, and materiality of banig, especially the mats and weavers of Basey, Samar and Leyte in a video titled Philippine Banig Encounters .

An independent scholar, Nocheseda’s book on palm art is the first of its kind, Palaspas An Appreciation of Palm Leaf Art in the Philippines , 2009. He also wrote RaRa: Art and Tradition on Mat Weaving in the Philippines , 2016.

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Elements of Care in a Decolonizing World

The word “ginhawa” is both a noun and a verb in bisaya (cebuano), it can refer to breath or the act of breathing. “ginhawa” is a more powerful concept than “well-being” or “wellness” with its integration of the physical, social, emotional and spiritual., disasters and catastrophes affect our ginhawa by reducing our hininga. thus, our distress is described by words like “paghahabol-hininga” (literally a chasing after the breath), naghihingalo (panting for breath), buntong-hininga (sighing), kapos sa hininga (running out of breath),  all possibly ending with huling hininga (last breath)., ginhawa, can be defined as a breath of life, and can be used to remind people that there is life, even after the worst of disasters.” - lyra verzosa, in the time of the covid-19 pandemic, we are faced with the need for deep care and we are being given a sacred opportunity to re-member the medicine within and around us; we are asked to heal colonial illnesses of the body, mind, spirit and relation. .

We understand that this moment, faced throughout the globe, is part of a larger moment of healing within the Time of Decolonization, where the complexities and constructs of our identities including gender, sexuality, race, ethnicity, class, religion/belief structures, and ability are untangled alongside the untangling of our attachments to Colonization. We are asked to examine and unpack the ways in which the colonial empire has cast us into roles that pit us against each other and harmed our communities as a means of distraction in service to extracting wealth and resources from our Lands and communities.

We see this as a time of re-membering the Indigenous ways of living that return us to the Land and all of creation, and remind us how to protect, honor, and live alongside the Sacred. We understand how our bodies are chronically, persistently, and historically made most vulnerable to illness and death because of the decisions made by Empires to exact physical, spiritual, mental, emotional, and epistemic violence upon our lives, communities, and environments via Colonization and Globalization. 

This also is a time of re-membering our lineages, understanding the traumas within our ancestral lines, honoring and forgiving what has been compromised and lost, as well as reckoning with what we have contributed to and served for the preservation of Empire to Survive Colonization. 

We are re-membering our Bodies and Spirits, how to care and Love ourselves in a world that taught us to destroy and hate ourselves, as a means of Empire maintaining dominance over us. In this we also re-member the Bodies and Spirit of our Earth and of the Creator(s) for forming this existence, and we honor them in each other and ourselves.

This is also a re-membering of our interweaving communities as we go beyond imagining radical change to our systems of governance, exchange, and relation, and as we seek to enact that change we envision. We see our communities rising with one another to replace systems of oppression (with new systems born in radical visioning, creativity, and responsiveness) that have destroyed us and our Earth . We are re-membering how to use and create systems of equity, justice, preservation of dignity, to return to  collective power and liberation.

This month we reflect on our knowing and we rise with our community in re-membering Ginhawa, teaching us to Care for each other, connect to each other and honor each other as Sacred.

Week 1: Earth

Physical health.

This week we focus on decolonizing ways to take care of our Physical Health and the ways that  dis-ease and injustices show up in our bodies. We call on our community to listen and re-member our physcial vessels and are reminded of the medicines of the Earth that can support us in living in wellness. This also is a week to look at Land and Food Justice and our right to self determination 

for our families and our communities.

Week 2: Air

Mental health.

This week is about decolonizing Mental Health and breaking down Colonial Mentality in aspects of self awareness, self care and self preservation.

This is a week to tap into medicines of shifting mindsets that hinder us from rising in wellness and tapping into the power of radical visioning and creativity.

Week 3: Water

Spiritual health.

This week is about strengthening spiritual ties and creating honorable ritual to bring us closer to our ancestors of lineage (living and dead), to the ancestors of the land and all of creation. 

We will also tap into and liberate the medicines of magic and divination work that Colonization worked to strip us of, or has exploited for their benefit and gain.

Week 4: Fire

Relational health.

This week is about strengthening confronting and healing colonial ties, relational ties and healing community ruptures, to re-member the strength of solidarity and unified frontlines of resistance against the oppressions of Empire. This week is about returning to each other, and learning how to love each other across lines of difference in a world that seeks to divide us.

This week is about Kapwa.

Each week will be centered on an aspect of health and care that is meant to hold our community at this time dealing with the impacts of the COVID-19 Virus.

Thank you to all those who attending our ginhawa programming .

Please take a few minutes to provide some feedback on your experience with Ginhawa to help us continue to improve our community offerings.

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How do we say happy hearts' day in binisaya.

  Thank God, I was able to post this before Valentines Day ends...there really is no equivalent word for Valentine's in Bisaya.  So we s...

  Thank God, I was able to post this before Valentines Day ends...there really is no equivalent word for Valentine's in Bisaya.  So we simply say Happy Valentine's Day during this occasion .  However, we can say:  Malipayong Adlaw sa mga Kasing-kasing, which is the Binisaya for:  Happy Hearts' Day.  

So I want to greet everybody (tanan):

Some related vocabulary:

Cupid -           Kupido

heart -           Kasing-kasing

love -            Gugma

forever -      Hangtod sa hangtod

arrow -          Bangkaw

Cupid's arrow -      Bangkaw ni Kupido

flowers -                   Mga buwak

chocolate -               Tsokolati

gifts - Rigalo/mga pahalipay

 Beloved -   Hinigugma

Don't forget to greet your Hinigugma :  Happy Valentine's or Malipayong Adlaw sa mga kasing-kasing.

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Guide: How to Say Sorry in Bisaya

Welcome to our guide on how to say sorry in Bisaya, one of the major languages spoken in the Philippines. Whether you want to express your apologies formally or informally, this guide will provide you with useful tips, examples, and even regional variations if necessary. So, let’s delve into the world of apologies in Bisaya!

Formal Apologies in Bisaya:

When it comes to formal apologies, understanding the appropriate words to use and the proper context is essential. Below are some ways to offer a sincere apology in Bisaya:

1. Pasayloa ko

Pasayloa ko kung ako nagkasala. (Please forgive me if I made a mistake.)

This phrase is a formal and sincere way to seek forgiveness. It shows respect and takes responsibility for your actions.

2. Palihug pasayloa ko

Palihug pasayloa ko sa akong ikasala. (Please forgive me for my wrongdoing.)

Using “palihug” indicates a humble request for forgiveness. It is a more polite way to apologize formally.

Informal Apologies in Bisaya:

Informal apologies allow for a more casual and relaxed approach. Here are some ways to say sorry in a less formal manner:

1. Sorry na

Sorry na sa akong nahimo. (Sorry for what I did.)

“Sorry na” is the common and simple way to apologize in Bisaya. It’s widely used in everyday conversations among friends and acquaintances.

2. Pasayloa ko, uy

Pasayloa ko, uy, kung ako naka-offend nimo. (Forgive me, buddy, if I offended you.)

This example adds the colloquial term “uy” to show familiarity and establish a friendly tone. It’s typically used among peers.

Regional Variations:

Bisaya has several regional variations with slight differences in vocabulary and pronunciation. Here are a few variations of how to say sorry in different regions:

1. Cebuano:

In Cebuano, which is a major Bisaya dialect, the word “pasayloa” is widely used for apologies.

2. Hiligaynon (Ilonggo):

In Ilonggo, another Bisaya dialect spoken in Western Visayas, you can use “paumanhin” or “patawad” to express your apology.

Additional Tips:

Now that you have some phrases to apologize in Bisaya, here are a few extra tips to enhance the sincerity and effectiveness of your apology:

1. Be genuine:

Apologizing sincerely means being genuine and honest about your remorse. Avoid apologies that are insincere or half-hearted, as they may not be well-received.

2. Express understanding:

Show empathy by acknowledging the impact of your actions. It helps the other person feel understood and may make them more likely to accept your apology.

3. Offer solutions:

If possible, suggest ways to rectify the situation or prevent similar incidents in the future. It demonstrates your commitment to positive change and helps rebuild trust.

4. Timing is key:

Apologizing promptly after realizing your mistake is crucial. Delaying an apology might make the other person feel disregarded or less inclined to forgive you.

Conclusion:

Apologizing in Bisaya can vary depending on the formality and region. By following the examples and tips mentioned in this guide, you’ll be well-prepared to offer a sincere sorry in Bisaya. Remember to be genuine, empathetic, and timely in your apologies. So go ahead, express your remorse, and strengthen your relationships through the power of apology!

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