Indonesian Community Empowerment Journal

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Indonesian Community Empowerment Journal Vol 1 Issue 2 2021

Integration of Tausug Literature in Filipino Course: The Case of MSU-Sulu

Nadia A. Alihuddin1*

1 Assoc. Prof 1V, Mindanao State University-Sulu 7400, Jolo, Sulu, Philippines

A R T I C L E I N F O

Keywords:

Tausug literature Filipino literature Integration Cultural preservation

Corresponding author: Nadia A. Alihuddin

E-mail address:

[email protected] The author has reviewed and approved the final version of the

manuscript.

https://doi.org/10.37275/ICEJ.v1i2.13

A B S T R A C T

The integration of the Tausug literatures in the Filipino literature improves the

awareness among the Tausug youth not only in learning but most of all put into

practice the cultural heritage their fore fathers left them and because of this notion,

this study was made. This study utilizes Interpretative phenomenology analysis. The

researcher conducts Focus Group Discussion among the four Tausug Filipino

Professors and a Tausug Islamic studies Professor to elicit their opinions on the

integration of the Tausug literature on the teaching of Filipino subjects. The teachers

were selected according to their field of specialization as Filipino subject teachers.

The study revealed that the integration of the Tausug Literature in Filipino subjects

or in the educational curriculum is very relevant in the Muslim areas and in the

promotion of quality education. The teaching and preservation of the cultural values

and heritage is one of the vital components of Quality Education. Therefore, the

integration of Tausug literature strengthened cultural preservation which is turn

leads to increased students awareness. If the students became conscious of their

cultural orientation, cultural practices became a uniting factor among the people in

the community. The components or areas of Tausug literature can be integrated to

the teaching of the Filipino subjects by integrating in the course syllabus and subject

areas. The teachers can prepare handouts and modules. The degree of awareness of

the students is considered poor. It is in the least of percentage 30 percent of the

students who are aware but they are not well verse. The way to increase the level of

awareness is through madia and integration in the teaching of the subjects in college

and university.

1. Introduction

Literature has been given several definitions by

many authors. Microsoft Encarta (2009) defined

literature as a written works with artistic value:

written works, e.g. fiction, poetry, drama, and

criticism that are recognized as having important or

permanent artistic value. It is a body of written works

of a culture, language, people or period of time.

Dagot, et al., (1974) explained that literature is

primarily a humanistic endeavor has relevance in a

very extensive fashion: it encompasses any kind of

human situation or phase of human activity by

means of its own particular modes of presentation. It

mirrors reality and at the same time transforms that

reality into an ideal which man strives to achieve.

Man turns to literature to seek refuge from the

drabness and chaos of everyday life. It is his self-

expressed and sublimated as well as his salvation

through a hypothetical solution of problems that

afflict humanity.

Literature is offered in the university as one of the

required course which is sometimes included as a

prerequisite subjects in the higher English and

Filipino major courses. The inclusion of literature as

a requisite subject may eventually point out its

importance in the university courses. In their book

Introduction to Literature, the authors divided the

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88

content according to their specialization. Like for

example, in the preface of the literature book,

specifically stated that Prof. Diaz is chiefly

responsible for the fiction of this book, Dr. Ordonez

the essay, Dr. Dagot the drama, and Prof. Hufana the

poetry. The division of subjects contributed by these

authors has provided a lay out conceptual mapping

of the content of literature in the American education

and other foreign countries.

In the Philippine setting, literature is given

equivalent word in Filipino as Panitikan. Salazar, et.

al., (1995) stated that sa ating panitikan maaaring

masinag ng mag aaral ang kabuuan ng ating pagka

Filipino. Matutulungan silang makibahagi sa

pagpapayaman ng sariling kultura. Salazar has

pointed out that Learning literature implies

enrichment of culture while Villafuerte, et. al. (2009)

emphasized that marubdob din ang aming

pagnanasa na sa tulong ng aklat na ito ay lalong

malilinang ang pagkamalikhain at mapanuring pag-

iisip ng mga mag aaral, sapagkat ang mga ito ay

walang dudang ilan sa mga salik ng isang bansang

maunlad at matatag. Villafuerte also recognized that

the study of literature implies development and

stability of the nation. The content of the Philippine

literature emphasizes the historical perspective of the

foreign invasion to the Philippines, short stories

(maikling kuwento), poetry (tula), awit (song), prose

(sanaysay), and speech (talumpati).

The teaching of literature to the students will

provide them update information of their culture,

stories, and social changes that has been taking place

in the past generations. The need for integrating the

literature of the specific society in the school

curriculum is essential to improve the awareness of

the students of their culture. Like for instance, the

literature of Tausug needs to be integrated in the

university curriculum in the case of the Mindanao

State University-Sulu to promote the awareness,

knowledge and practices of the young Tausug of the

cultural foot prints of their forefathers. Otherwise,

the young Tausugs today are illiterate of their

cultural heritage.

The CCP Encyclopedia of Philippine Art, a

research work written by several authors headed by

Abubakar (1994) stated that Tausug literature

includes poetry and prose, and narrative and non-

narrative forms. The content of these forms belongs

to either of two traditions: folk, which is more closely

related with indigenous culture; or Islamic, which is

based on the Qur'an and the Hadith (sayings) and

Sunna (traditions and practices) of the prophet

Muhammad (SAW). Tuban (1977) wrote that non-

narrative poetry includes tigum-tigum or tukud

tukud (riddles), masa'alla (proverbs), daman (poetic

dialogues or advice), pituwa (maxims), malikata (word

inversions), tilik (love spells) and tarasul (poems). The

Tausug folk narrative includes the salsila (ethno-

historical narratives), the kaawn kissa (creation

stories), the usulan kissa (origin stories) and the

kata-kata (marchen).

The non-integration of the Tausug literature in the

school curriculum provides continuous degeneration

of the Tausug literature in the minds and practices of

the young Tausug. On the other hand, the integration

of the Tausug literature in the Filipino literature

subjects will revive the dying culture of the Tausug.

Hence, this study will be conducted to promote the

awareness, knowledge and to ensure practices

through the integration of the Tausug literature in the

Filipino literature subjects.

This study was aimed to determine the

components of the Tausug literatures for integration

in Filipino subject, to find an effective approach as

guide for the teachers in the integration of the Tausug

in the teaching process and to determine the level of

knowledge of the students in Tausug literatures.

2. Literature Review

Political and cultural history of the Tausug is

briefly described in the Salsila or oral tradition. Early

authors like Cesar Adib Majul and Peter G. Gowing

used the salsila as the main source of historical and

cultural information. Salsila is a written genealogy




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supporting the claim of an aristocratic family to

descent from sultans on royal datus back. It is also

an attempt to show relationship between the Moro

sultans and ruling families elsewhere in the Muslim

world extending from North Africa to Sumatra, Java

and Johore. The salsila tells briefly of the

introduction of Islam through the agency of a sharif

who established a dynasty and at the same

time they stress the continuity of the Moro sultans

with the pre-Islamic past in the Philippines (Gowing,

1979: 107-108).

Dr. Gowing was the first to come up on analysis

about the future of the Bangsamoro people. He said:

the Moros seek, above all, their survival as Muslim

people. They are now convinced that their survival

demands freedom from the domination of Christians

in those matters which most impinge on their identity

and selfhood as Muslims. These include such things

as education, family life community organization,

religious activities and to some extent jurisdiction

over land and economic resources (Gowing, 1979:

230).

Along this line, Dr. Mamitun Saber, a Maranao

scholar presented his analysis on Muslim progress

thorugh social change. He argued that social change

demands political integration of Muslims to

Philippine Naitonal body politic, economic progress in

terms of infrastructure programs, technology

transfer, education and health services. He said

social change is closely related to cultureal change.

While the Muslims are on integral part of the national

society, their traditional culture is getting enriched

with enw patterns and institutions. This on gig

cultural development affects the Muslim ways of life

through increasing acculturation, education,

government participation and other related processes

(Gowing (ed): 1988: 87-90).

Just like other nation, the Tausug has also

developed their literature. The literature of the

Tausug has been influenced by Islam. According to

Dr. Abraham P. Sakili the wholeness or tawhid of

reality encompasses both the temporary material

aspect of things and their being reflection of God. The

definition of Islam as not only a religion but a total

way of life is an expression and propagation of this

wholeness that places God at eh center of human

concern. Hence in Islam, the submission and

surrender to God becomes the essence of being

Muslim (Sakili, 2003 75).

Based on the work of Dr. Hannbal H. Bara the

Tausug literature consist of three elements such as

the bin kamaasan like kissa, tarasul, kata-kata, and

ilmu on religious knowledge; kalangan or music like

tata, lugu, gabbang, suling, and ukkil or material

culture like luhul, kikitilan, wood curving, etc. (Bara,

2009: 39 40).

Furthermore, Dr. Bara discussed about the adat

which is the foundation of the Tausug society. He

said: Tausugs' life is founded with strong taqwa (God

fearing), sipug (shame), sabar (patience) and kaisug

(bravery). He explained that taqwa refers to act of

reverend for Allah and bringing to mind that He is

watching over His servant. The Tausug as Muslim

should be ashame for doing evil action before

humanity as well as Allah. At the early age the

Tausug child is taught how to exercise sabar in time

of calamities, in the performance of duties and in the

abstinence from wrong deeds. The Tausug should

have kaisug in confronting challenges in life. He

should be brave enough to uphold justice and defense

of truth and honor of his family and nation (Bara,

2009: 35).

The African Literature was primarily oral and

passes from one generation to the next through

memorization and recitation. Africa's oral literature

takes the form of prose, verse, and proverb, and texts

vary in length from the epic, which might be

performed over the course of several days, to single

sentence formulations such as the proverb. The

collective body of oral texts is variously described as

folklore, verbal are oral literature or (more recently)

orature (wainscot, 2009: 23-25).

CCP Encyclopedia of Philippine Art, volume II:

Peoples of the Philippines Kalinga to Yankan (1994)




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citing Majul (1973) wrote that he Tausug follows

standard Islamic beliefs and practices. The Qur'an is

considered by all Muslims as the words of Allah,

revealed to the Prophet Muhammad through

archangel Jibrail, and as the source of all Islamic

Law, principles and values.


Peoples of the Philippines Kalinga to Yankan (1994:

377) citing Bruno (1973: 118-127) described that the

Tausug consider marriage an important social and

personal event. Men usually marry at 18, women at

16 or 18. Marriage by negotiation is basically an

agreement between the parents of the groom and

bride. Traditionally, it consists of six stages. During

the tingug-tainga the parents of the groom sent

eloquent representative to the parents of the bride to

formally arrange the engagement. The groom

spokesman presents the intention of marriage using

tarasul, daman, malikata or masaalla. The parents of

bride also invites spokesman to answer the necessary

information also in the conversation of Tarasul,

Daman, malikata or masalla. An example of tarasul

and daman of this form: The spokesman from the

bride might say: Kiya angay-angayan kiya bulak

sangayan. Bang own hilalaungan bat na kamu

kasambungan. The spokesman from the groom said:

Yari kami miyari kimita aqqal buddi. Bang marayaw

kaagi mamikit kami mari. Many more conversations

until the marriage will be arranged.


Peoples of the Philippines Kalinga to Yankan

(1994:384) citing Rixhon (1974a: 41-44) described

that if the young man initiates courtship to the house

of the bride the conversation of the parents or the

bride with the boy also presented in daman: Example:

The young lady might say: Unu bagun gikus, unu

lubid us'usan? The young man would answer:

Mana'ta lupu kimita' pagtanuman. Bang awn

katanaman duun na magjambangan.


Peoples of the Philippines Kalinga to Yankan (1994:

384) citing Rixhon (1974a: 45-46) stressed that when

the subject of discussion is delicate, one which

carries a sexual connotation, the daman is usually

preferred to avoid giving offense. For example: In

bawgan pana' mu yan da ka kaymu? Bang biya' kaw

siyumu bihun ku koymu. The response may be:

Mayta' mu subay andagan bihun pa andigan? Bang

kaw biya' sukuran kalu mu mabawgan.

Dr. Hannbal Bara described daman arts is a

classical literary arts of the Tausug. It is unique by

itself. Daman consist mainly symbolic and strange

words, which most present Tausug generations can

hardly understand. The Tausug use daman as

introductory entrance in amicable settlement and

marriage arrangement. It is also used as interlude to

amuse the audience during kata-kata narration or

delivering public lecture. He gave example: The lover

said: Ahal Awn na kiyalambungan. Ha lawm

kajambangan. Bang upamakun panun

hangkalungan. Bang sapantun liud

hangkatubuanan. The female answered: Biya aku ini

kiyubla. Sin kalis giyagaha, in gawi mu unu ta? The

lover said: Manata aku lupu kimita pag tanuman.

Bang biya katanaman. Hinangun kaw jambangan

(Bara, 2009: 41-42).

Dr. Hanbal Bara also described Tarasul (Poem)is

also important ats to the Tausug, it is used to express

love, patriotism, religious feeling and criticism of the

government authority. He gave example of a religious

Tarasul: Dunya ini labayan. Pantun layag bugsayan.

Janji ta iban Tuhan. Akhirat in uwian. Ammal ta

pataurun. Ha akhirat pusuun. Supaya bang

dumatung in paghisab. Nyawa ta di na makibad

(Bara, 2009: 42).

3. Methods

This study uses interpretative phenomenological

analysis as its research design. Smith et.al (2009)

defined it as a qualitative approach with an

idiographic focus that examines the human lived

experiences, including how the person makes sense

of the given phenomenon. FGD or Focus Group

Discussion was conducted to gain an in-depth




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understanding of social issues as stated by Nyumba

et. al (2018). Moreover, to obtain data from a

purposively selected group, this FGD recruited four

Tausug Filipino Professors and a Tausug Islamic

studies Professor who lived in the province of Sulu,

as participants of the study. The participants received

letters of Informed Consent five days prior to the FGD

will be held. FGD was held at one classroom in the

College of Education for 2 hours and open-ended

questions were raise to elicit responses from the

participants. The discussion was recorded using an

electronic device. Thematic Analysis was utilize as the

method of data analysis, Braun and Clarke (2006)

explained that Thematic Analysis is a method for

analyzing qualitative data that entails searching

across a data set to identify, analyze and report

patterns. This method is used for describing data,

and also involves interpretation in the process of

selecting codes and constructing themes. The data

obtained were aligned to the goals of this research

study.

4. Discussions

This section presents the description of the

components of Tausug Literature based on the

gathered definition presented by the respondents in

the Focus Group Discussion. The components of

Tausug Literature included in this discussion were

supplemented by reading literature in the books of

the Tausug Authors. Practically the components of

the Tausug Literature are divided into two major

categories. These categories are narrative and non-

narrative.

The narrative category is delivered in the form of

song and poetry. The components delivered in the

form of song like Kissa, Salsila, and Mawlud. This

song is called Lugu snd Liangkit. Lugu is used either

in ritual or to entertain. The Lugu as ritual is used in

seventh (7th), One-hundredth (100), One-thousandth

(1000) day death anniversaries, mauludin nabi (birth

and death anniversary) of the Prophet Muhammad

(sallallahu alayhi wasallam) and baptismal occasion

of the new born baby of the Tausug. Lugu performed

as an entertainment is usually with the

accompaniment of the musical instruments called

viola. This lugu is performed during the first night of

the newly married couple. This celebration is

motivated by the old tradition of the Tausug called

dum jaga. During this night the bride and the groom

are not allowed to sleep, ironically the lugu is used to

entertain the first night of the newlywed couple at the

same time to entertain the relatives and friends as

guests.

Liangkit is also a song used to narrate salsila and

kissa. Liangkit is performed with the accompaniment

of gabbang and viola. This liangkit is performed

during the night after wedding day of the young

couple. This is to entertain guests and the newlywed.

The subject of liangkit is sometime narrates religious

inspiration, like kissa pa kamatay, salsila sin ka awn.

The subjects of these kisso are narration about the

future life in the grave, the Day of Judgment, the

pleasure in heaven, the punishment and displeasure

in hell fire. The origin of man is also a subject of kissa

and salsila which serves as motivation to do good

deeds and abstain from doing the bad deeds.

In the Focus Group Discussion the participants were

asked the question,

How do you describe the following Tausug Literature?

The participants did not determine the difference

of Salsila and Kissa. They viewed these two

literatures as interchangeably the same. Description

of Tausug literature in the FGD as described by

Participant A that Salsila is a narration of the

beginning of the world, legend could be salsila i. e.

the legend of mount tumantangis, it came from the

word silsila (chain), transmitted from the forefathers

to the new generation. Participant B described salsila

is an ethno historical story or story of the past. It is a

verbal narration from one generation to another, both

fiction and nonfiction. Participant C states that




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salsila is kinukuwento like katakato kon pusong,

alamat, pabula, Kissa. Participant D described that

salsila is a song narration, story in the form of song

usually of the warriors or hero, Kinakanta, there is

love story like kissa of Isara, accompanied by

gabbang, it is rhymed and long. It is a long story of

heroism sometimes with 'kababalaghan. Participant

E described salsila is a narration of past events

(panumtuman).

In their views the participants equate the

description of kissa and salsila. They described that

kissa and salsila are both presentation of events,

legendary story, love story, heroism. All of them

agreed that kissa and salsila are presented in the

form of song sometimes with accompaniment of

gabbang and viola.

The other Tausug Literature is Daman. Daman is

an ironical narration which carried implication. The

uttered words in Daman are usually needs an

interpretation. Daman is used in most cases when

negotiating for marriage. It needs high level of

intelligence. It is unusual conversation which can be

understood only by the expert, the composer of

Daman. The performance of Daman serves as an

entertainment also. Because of its unusual

conversationmany people are entertained. Daman is

played for play which amused the audience. In the

olden times Daman was used in courtship of the

youth. Like for example: The young lady would say

"Unu bagun gikus, unu lubid us'usan?" The young

man would answer: "Mona'ta lupu kimita'

pagtanuman. Bong own katanaman duun na

magjambangan." The young lady inquired "What are

you here for?" The young man answered "I'm looking

for beautiful girl for marriage."

In the FGD proceedings the participants,

Participant A described Daman is a figurative speech.

It serves as a source of lessons (batbatun in bissara

maluag in hatihan niya). It has symbolic meaning.

Participant B described Daman is a narration with

rhymes (bissara nagtutugda-tugda malaum in

hatihan) (figurative speech). Participant D said

Daman has symbolic meaning. Participant C

described Daman is narrated as poem (isinasatula),

under the expression (kasabihan' panumping).

Participant E described Daman has indirect meaning,

(para di mapahiya).

This group of participants described that Daman

is a figurative speech that convey lesson with rhymes

like poems that gives indirect meaning to avoid

embarrassment. They did not discuss further about

the use of Daman and its purpose.

The other Tausug Literature discussed in this

study is the Tarasul. Tarasul is sometime performed

mix with Damon. Daman is an ingredient of Tarasul.

The Tousug usually combined the terms in an

expression Torasul iban Daman. An example of

Tarasul: Tarasul ibon Daman hi lbs in taghinangan

ampa in pasampayan hi dayang kalasahan. Tarasul

is usually composed in plain Tausug language with

direct meaning of the word.

In the FGD, Participant A described Tarasul is

carrying lesson (awn pamintangan), Participant B

said Tarasul sometimes used in song (hipoglugu). It

has rhyme but with straight meaning. The tarasul

gives memories associated with Daman (Magdihil

panumtum, manjari hi lamud in Daman patarasul.

Participant C said Tarasul is a poem (tula).

Participant E said Tarasul has something to do with

the expression of feeling with direct meaning,

sometime joke (langug).

The participants in this FGD described Tarasul is

a poem composed of a group of words express in plain

language but carries with it a message of feelings,

expression of love, pleasing, expression of religiosity

and expression of loneliness.

Ilmu Kamaasan literally means the knowledge of

the forefathers. It was taught by mouth to mouth

teaching called muqari. Usually this knowledge

forbids writing. When this ilmu is put into writing the

effect will weaken or the blessing is reduced. The

kamaasan (forefathers) believed that the knowledge

taught verbally is full of blessing. It is very effective.

The participants of the FGD described Ilmu




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Kamaason, according to Participant A knowledge of

the forefathers (ilmu kamoosan) is a knowledge of

muqali, the teaching forsake writing because

makabusung. Participant B described ilmu

kamaasan as knowledge full of blessings, it is the

knowledge di pag ukun, which was taught only to

him, and it is forbidden to tell anyone. Mrs. Rowena

Lakkian describes ilmu kamaason as a supernatural

knowledge. Participant C said ilmu kamaasan is the

highest knowledge for Tausug. Participant E is in the

opinion that ilmu kamaasan is the knowledge

narrated to us by our fore-forefathers like for example

oneness of Allah (pagtawhid), which was considered

recently shirk. It is the knowledge of cleaning oneself

from dirt after conjugal relationship and passing

urine (junub and istinja).

Ilmu kamaasan is a type of holy knowledge which

cannot be taught by writing, it is acquired by direct

recitation and memorization called muqali. It is the

knowledge full of blessing contained tawhid and the

manners of cleaning oneself from dirt after conjugal

relationship or passing urine and waste (kasussihan).

The other literature is the Masaalla. The

participants in the FGD described masaalla

according to Participant A described masalla is a

reference for future events or prediction. Participant

B described masaalla as the expression which does

not convey exact message, like for example sukatan

kuku puti bang own pa bay magmaksud, directly the

meaning is not right which is a demand for killing.

Participant D described masaalla is proverb, it could

be inserted in the speech. Participant C described

masaalla in Filipino as salawikain. Participant E

described masaalla as an expression which brought

different meaning. Dr. Hannbal Bara (2009: 40)

described masaalla as the Tausug values for example:

Marayaw pa muti in bukug dayng sin muti in tiku-

tikud. Literally means it is better to show off one's

bones whiten from wounds rather than to show off

one's heels whiten running from the enemy.

Idiomatically means it is better to die than to

surrender. Another example of masaalla: Gampa in

pali maluhay manghinguli, ayaw in atay bang mabali

mahunit makabutawi. Wound can easily heal, but

not when the heart is hurt it can hardly recover.

Masaalla is also an expression of the future

events. Like for example: Tumaud in Hadji, malawa

na in bukay. Many people performed hajj but the

birds (bukay) disappear. Idiomatically means: when

people become rich the forest are used for building

homes eventually the birds migrate. Another

example: Tumaud in magsasambahayang sa malowa

in barakat. Uiterally means more people are praying

but no blessing. Idiomatically means: The people are

doing without correct knowledge and sincerity,

therefore there is no blessing

Another literature under discussion is the

Tigumtigum. According to Participant A tigumtigum is

tukud-tukud, riddle or bugtong. Dr. Jariha Madjani

described tigumtigum as panungkad sin panghati.

Tigum-tigum Measures the deep of knowledge. She

explained that tigum-tigum is use to sharpen the

mental capacity. One is given description of an event.

He will tell the event. Dr. Participant C described

tigum-tigum as way to develop critical thinking.

Participant D described tigum-tigum as way to let

your fellow analyze differ. Participant E said tigum-

tigum is an entertainment.

Tigumtigum or tukudtukud (riddle) is a play use to

entertain that measures intelligence and develop

critical thinking of the players. It makes the players

think deeply and analyze the subject that was

described by the phrase or sentence. Example of

Tigumtigum: Kahuy puti batangan di karagan

sanam: [ulan]. Tingkug tangkag timukub pa uw mu:

[Saruk]. Bang mu katumtuman di mu mara bang mu

kalupahan mara mu: (Lukuslapas). Li'tag ha liyu bud

na-halu in taykud:

[Biyubungan].

The other literature described in the FGD is

Mawlud. Participant A decribed mawlud that could

possibly referring to rituals, because mawlud is

Arabic. Participant B said mowlud is possibly talking

about ritual of pagpurut, pagpagunting, pagtimbang.




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Participant D said mowlud is poggunting, paglangan.

Participant C said mawlud is celebrated with lugu

with its different kinds. Participant E said mowlud is

a big fiesta with great celebration with the birth and

death of the prophet, pag'aruwa ha adlaw komatay

ha Nabi (Sallallahu Alayhi Wasallam).

Generally the term mowlud is an Arabic term

which means birth, specifically applied in the birth

day of the Prophet Muhammad (Sallallahu Alayhi

Wasallam) called mawludin Nabi. Mawludin Nabi

falls on the 12th day of Rabbi-ul Awwal, this month

was noted as the month of the birth day of the

Prophet. Mawlud became part of the tradition of the

Tausug as an expression of their profound love for the

prophet. However, some ulama claimed that the

celebration of the mawludin Nabi was not practiced

by the companions of the Prophet even after his

death.

The celebration of the mawludin Nabi was usually

highlighted by lugu. Lugu is the song narrating the

life story of the Prophet. The life story of the Prophet

was written in the book called mawlud. The book

reached Sulu via Malaysia and Indonesia. The

Tausug read the content of the book using sweet

melodious voice in the tone of a lullaby to make the

reading more attractive and unique. The performance

of lugu is a ritual and an entertainment.

Based on the description of the FGD participants

Mawlud is a ritual for paggunting (baptismal),

celebration of the birthday and death anniversary

(also) of the Prophet, lullaby for the bride and groom,

death anniversary of the Muslim, connotes the

performance of lugu based on the reading of the book

called mowlud.

The last literature given description in this study

is Adat. Adat according to Participant A is to do the

usual behavior (pagpakay sin kabyaksahan),

therefore it is not literature. Participant B said it is

behavior (kawipiil). Participant A added that adat in

Arabic is adab, it involved body, communication and

behavior (anggawta iban qawlpiil). Participant D said

adat is culture and values, so it is part of literature.

Participant C said adat is something to do with

values, varies from person to person, place to place.

Participant E said adat is policy (aturan).

The discussion showed inconsistency in the

consideration of adat in literature. The respondents

are divided when describing adat as part of literature,

but this inconsistency may vary on the use of the

word. If adat is considered as way of life it can be

considered part of culture, therefore it is literature;

otherwise if it is considered as behavioral existence in

a specific point of time it could be considered not part

of literature. However, Dr. Bara discussed about the

adat which is the foundation of the Tausug society.

He said: Tousugs' life is founded with strong taqwa

(God-fearing), sipug (shame), sabar (patience) and

kaisug (bravery). He explained that taqwa refers to act

of reverend for Allah and bringing to mind that He is

watching over His servant. The Tausug as Muslim

should be ashamed for doing evil action before

humanity as well as Allah. At the early age the

Tausug children are taught how to exercise sabar in

time of calamities, in the performance of duties and

in the abstinence from wrong deeds. The Tausug

should have kaisug in confronting challenges in life.

He should be brave enough to uphold justice and

defense of truth and honor of his family and nation

(Bara, 2009: 35).

Adat could be part of literature in the strict sense

of the term when looked at the perspective of the

cultural aspect being considered as the characteristic

of individual Tausug in the essence of religion and

social responsibilities depending on one's self to

maintain the qualities of being a good Muslim. Adat

is part of culture and literature. Adat is a

manifestation of ones taat in religion and social

responsibility,

The respondents described the components of

Tausug literature: kissa and salsila are both

presentations of events, legendary story, love story,

heroism. All of them agreed that kissa and salsila are

presented in the form of song sometimes with

accompaniment of gabbang and viola. Damon is a




95

figurative speech that convey lesson with rhymes like

poems that gives indirect meaning to avoid

embarrassment. Tarasul is a poem composed of a

group of words express in plain language but carries

with it a message of feelings, expression of love,

pleasing, expression of religiosity and expression of

loneliness. Ilmu kamaasan is a type of holy

knowledge which cannot be taught by writing, it is

acquired by direct recitation and memorization called

muqali. It is the knowledge full of blessing contained

tawhid and the manners of cleaning oneself from dirt

after conjugal relationship or passing urine and

waste (kasussihan). Tigumtigum or tukudtukud

(riddle) is a play use to entertain that measures

intelligence and develop critical thinking of the

players. It makes the players think deeply and

analyze the subject that was described by the phrase

or sentence. Mawlud is a ritual for paggunting

(baptismal), celebration of the birthday and death

anniversary (also) of the Prophet, lullaby for the bride

and groom, death anniversary of the Muslim,

connotes the performance of lugu based on the

reading of the book called mawlud. Adat could be part

of literature in the strict sense of the term when

looked at the perspective of the cultural aspect being

considered as the characteristic of individual Tausug

in the essence of religion and social responsibilities

depending on one's self to maintain the qualities of

being a good Muslim. Adat is part of culture and

literature. Adat is a manifestation of ones toat in

religion and social responsibility.

5. Result

Integration of tausug literature into filipino

subjects

Areas of Tausug literature

The result of the FGD showed the areas of Tausug

literature needed to be integrated in teaching Filipino.

According to the participants the areas of literature

that should integrated are salsila, kissa, daman, all

except mowlud and concept of adat (translate the

literatures and use it in teaching). The integration in

the Filipino) subjects of the areas of literature was

strongly recommended for the translation of the text.

The translation from Bahasa Sug to Filipino to suit

the purpose of integration is strongly recommended.

The score of the participations so that the students

can be equipped with the learning of Filipino

language and at the same time learning the Tausug

literature.

In the integration of salsila and kissa the teacher

in Filipino should be equipped with the resources

from which the kissa and salsila was originated, like

for example the tape records, digital copy and other

media. It can be also gathered from the resource

persons who are capable of narrating the whole kissa

or salsila of the subject. Otherwise, without available

sources of information the integration will not

success. Definitely the resources of Tausug kissa and

salsila are now scarcely found in the areas of Sulu.

Therefore, there is a need todesignate committee or

responsible group to research the availability of the

resources of kissa and salsila.

Preparation/revision of course syllabus

In the FGD it was suggested by the majority of the

participants the integration of the Tausug literature

in the Filipino subject should be done in case to case

bases. They said the integration should be done in

the subject areas, but not in the syllabus. Participant

B one of the Filipino Teachers in MSU-Sulu,

exclusively said in her case, it is already integrated,

the problems we do not have writers that reduced

these literatures to writing. Based on her arguments,

there is a need to secure the Tausug literature

resources and this security must be in write up,

digitally encoded or documented in its original form.

Course/subject areas

In this FGD the participants have assured that

there should be a Research conducted for Tausug

literature specifically Daman, the students will make

reaction so that they realize that Tausug people is

rich in unique literature. In the process of integration




96

the participants recommended that it is with the

strategy of the teacher, Participant B and Participant

C, both are Filipino teachers have directly suggested

to the other participants by saying, you can enter that

in Pilipino 1 or enter it into your syllabus. They

further suggested that Pilipino teachers must

synchronize their syllabus and teaching materials for

uniformity purposes.

Preparation of hand out

In the meantime when the content of Tausug

literature has yet to popularize among the college

students there is a need for the teachers to make

handouts. Handouts are research of the teacher on

the subject Tausug literature prepared for the

purpose of integration to the syllabus of the teacher

in Filipino subject. The handout is composed of

Tausug literature with corresponding translation in

Filipino language. The handout will be distributed to

the individual students during the class period or in

advance to make preparation of the discussions in

the classroom.

Preparation of module

The teacher in Filipino subject using the modular

teaching method should prepare a module. Module is

composed of learning objectives, teaching strategy,

pre evaluation, reinforcement and post evaluation.

Module is prepared by the subject teacher depending

on the lesson for the day. The students will be

provided with the copy of the module to initiate self-

learning activities. The students can study ahead in

their homes to prepare for the class discussion. The

module is prepared for the integration of Tausug

literature in the Filipino subject. The students can

make their reactions about the subject content in the

module.

Modular teaching could be very effective in

integrating the Tausug literature in learning Filipino

subject. The advantage of module, the students can

study in advance the lesson for the day. Another

advantage is continuous learning process even the

teachers are not around to facilitate the teaching

learning processes. Modular instruction is very

important to be followed by the students for the

success of learning. Failure to follow the instruction

might be one of the causes of failure to learn the

Tausug literature.

Knowledge of the students on Tausug literature

This presents the level of knowledge of the

students and their level of awareness. The integration

of the Tausug language to Filipino subject is an

effective alternative to develop the awareness of the

students towards their own literature.

Cultural mapping

In the FGD conducted for the purpose of this

study is a rightful activity on cultural mapping. The

participants were asked about their observations on

the Tausug literature as part of the Tausug culture.

All of them have observed that there is no more

narration of katakata now-a-days. It is substituted by

the scene television show. They argued that our

literature is not written, young people are aware, but

not so well verse. The awareness of the students has

decrease to a greater degree.

In the previous years, somewhere in 90s, the radio

stations in Jolo have sponsored a program for

katakata and tarsul iban doman. Their program was

supported by the Tarasul Club. The members of the

Tarasul Club read their own composed Tarasul iban

daman on the air in the radio stations in Jolo. In their

program it includes viola, gabbang and liangkit

sometimes lugu. But in the later of the year to the

present the program has been terminated. The way to

part improve the students' awareness in Tausug

literature is through the help of the media like radio

and television.

Degree of awareness

In the FGD the teachers give their assumption and

observation on the level of awareness of the students

in MSU-Sulu on the Tausug literature. The




97

participants gave their assessment. Participant A

estimated out of 10 only 3 students know the

literatures of Tausug. Participant B said it depend on

the environment of the students, their level of

awareness is about 50%. Participant D and

Participant C estimated poor or low awareness there

is a need to revive. The student' level of awareness is

only 30% they know only tarasul (amura in kaingatan

tarasul).

6. Conclusion

The integration of the Tausug Literature in

Filipino subjects or in the educational curriculum is

very relevant in the Muslim areas and in the

promotion of quality education. The teaching and

preservation of the cultural values and heritage is one

of the vital components of Quality Education.

Therefore, this integration strengthened cultural

preservation which in turn leads to increased

students' awareness. If the students became

conscious of their cultural orientation, cultural

practices became a uniting factor among the people

in the community.

The respondents described the components of

Tausug literature: kissa and salsila are both

presentations of events, legendary story, love story,

heroism. All of them agreed that kissa and salsila are

presented in the form of song sometimes with

accompaniment of gabbang and viola. Daman is a

figurative speech that convey lesson with rhymes like

poems that gives indirect meaning to avoid

embarrassment. Tarasul is a poem composed of a

group of words express in plain language but carries

with it a message of feelings, expression of love,

pleasing, expression of religiosity and expression of

loneliness. Ilmu kamaasan is a type of holy

knowledge which cannot be taught by writing, it is

acquired by direct recitation and memorization called

mugali. It is the knowledge full of blessing contained

towhid and the manners of cleaning oneself from dirt

after conjugal relationship or passing urine and

waste (kasussihan). Tigumtigum or tukudtukud

(riddle) is a play use to entertain that measures

intelligence and develop critical thinking of the

players. It makes the players think deeply and

analyze the subject that was described by the phrase

or sentence. Mawlud is a ritual for paggunting

(baptismal), celebration of the birthday and death

anniversary (also) of the Prophet, lullaby for the bride

and groom, death anniversary of the Muslim,

connotes the performance of lugu based on the

reading of the book called mawlud. Adat could be part

of literature in the strict sense of the term when

looked at the perspective of the cultural aspect being

considered as the characteristic of individual Tausug

in the essence of religion and social responsibilities

depending on one's self to maintain the qualities of

being a good Muslim. Adat is part of culture and

literature. Adat is a manifestation of ones taat in

religion and social responsibility.

7. Recommendation

The components or areas of Tausug literature can

be integrated to the teaching of the Filipino subjects

by integrating in the course syllabus and subject

areas. The teachers can prepare handouts and

modules.

The degree of awareness of the students is

considered poor. It is in the least of percentage

estimates about 30 percent of the students who are

aware but they are not well verse. The way to increase

the level of awareness is through media and

integration in the teaching of the subjects in college

and university.

In order to continue and to improve the

integration of the Tausug literature in Filipino

subjects. the following research topics are advance;

1. The historical study on the Beliefs and Practices of

Tausug Literature: impact on Living Tradition.

2. A survey on the Tausug Literature: Foundation of

Community Cooperation Towards Peaceful Society.

3. The study on the Effectiveness of the Integration of

Tausug Literature in Filipino Subjects in the

Colleges and Universtiy.




98

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