World Literature by -Ms. Ria Joy Sanchez

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1. Literature from asia and middle east

2. Midterm: Write an original literary Piece Prefinal: Create a Movie Poster Final: Make a movie trailer Project

3. PHILIPPINES The Filipino is worth dying for Benigno S. Aquino, Jr. is considered a modern-day hero in the Philippines. Fighting the Marcos dictatorship, he suffered eight years in solitary confinement. His assassination on August 21, 1983 started the world-famous EDSA revolution that led to the downfall of the Marcoses and in 1986 catapulted his widow, Corazon Aquino, to the presidency, becoming the first woman president of the Philippines. Ninoy , as he was fondly called, was exceptionally brilliant. He was also intensely nationalistic. Not a few people called him "the second Rizal." He delivered this speech before the Asia Society in New York on August 4, 1980.

4. The Filipino is worth dying for Benigno S. Aquino I have spent almost eight long and lonely years in military confinement. The problem of Martial Rule and its injustices have nagged me all these years . During those eight years, I learned the true meaning of humiliation of courage, of hunger and endless anxiety. Rather than be bitter I have learned to accept my suffering as a cleansing process and a rare opportunity to really grapple with the problems of the Filipino.

5. I have asked myself many times: Is the Filipino worth suffering, or even dying, for? Is he not a coward who would readily yield to any colonizer, be he foreign or home-grown? Is a Filipino more comfortable under an authoritarian leader because he does not want to be burdened with the freedom of choice? Is he unprepared or, worse, ill-suited for presidential or parliamentary democracy ? I have carefully weighed the virtues and the faults of the Filipino and I have come to the conclusion that he is worth dying for because he is the nation’s greatest untapped resource.

6. He is not a coward. He values life and he tends to give his leader the maximum benefit of the doubt. Given a good leader, because he is a good follower, the Filipino can attain great heights . It would seem that he is more comfortable in being told to do than to think for himself. But this is only a superficial impression because deep down in his being, he loves freedom but puts the highest premium on human life and human dignity. Hence, he would try to adapt till his patience runs out. Is the Filipino prepared for democracy? Definitely. Even before the arrival of the Spanish Conquistador, he had already practiced participatory democracy in his barangay. He values his freedom, but because he values human life more, he will not easily take up arms and would rather wait till his patience runs out .

7. Yes, I have gained valuable insights in prison and like an average Filipino, I would like to tell Mr. Marcos this: I can forgive you for what you have done to me over the last eight years because this I can do, but I can never forgive you for depriving our people of their freedom because it not mine to forgive. I have waited patiently for you to restore the democracy you took away from us on that night of September 21, 1972. Like the average Filipino, please do not mistake my patience for docility, my conciliatory demeanor for cowardice and lack of will. I have chosen to suffer long years of solitary confinement rather than urge my followers to put our country to the torch because, like the average Filipino, I put the highest value on human life. And I dread the weeping of mothers whose sons will surely be sacrificed at the altar of revolution. But please do not misinterpret this conduct for timidity and subservience.

8. I have faced death a couple of times in prison. In 1975, I went on a hunger strike for forty days and forty nights and I was near death when your jailers rushed me to the Veterans Hospital . I faced death in your detention camp when your army doctors diagnosed my heart ailment as mere muscle spasm, only to be told by doctors in the United States that I could have died from the heart attacks while I was languishing in your jail. Mr. Marcos: Please believe me when I tell you that, like the average Filipino, I will again willingly face death in a freedom struggle if you will not heed the voice of conscience and moderation . You were a soldier once, and you have repeatedly said, many times, it is an honor to die for one’s country and for one’s freedom .

9. I hope you will now believe in what you preach and I pray that you shall at last desist from further trying the patience and resolve of your countrymen. Mr. Marcos: Give us back our freedom or suffer the consequences of your arrogance.     August 4, 1980, Asian Journal

10. 1. Has the Philippines become a much better country with Marcos gone? If yes, cite some tangible improvements in the country. If not, analyze the Filipino psyche. What is wrong? What values should the Filipino discard and what values should we embrace to make Philippines a much better country?

11. Some argue that the Philippines has indeed become a better country since Marcos's departure. They point to improvements in democratic institutions, increased political stability, and efforts to address human rights abuses. Economic reforms and advancements in infrastructure are also cited as evidence of progress. Restoration of democratic institutions: Since the end of Marcos's regime, the Philippines has experienced relatively stable transitions of power through democratic elections, allowing for greater political participation and accountability . Economic growth and development: The Philippines has seen sustained economic growth in recent years, with improvements in GDP per capita, infrastructure development, and foreign investment .

12. Human rights advancements: There have been efforts to address past human rights abuses and promote greater respect for human rights under subsequent administrations, including initiatives to address extrajudicial killings, protect freedom of speech, and combat impunity . Social progress: The Philippines has made strides in areas such as education, healthcare, and social welfare, with increased access to basic services and improvements in quality of life for many Filipinos.

13. Debate Topic: Personal Safety VS. Standing Up Against Injustice Background: Ninoy Aquino's speech underscores the importance of courageously confronting injustice, even when it poses personal risks. This prompts a debate about the balance between personal safety and advocating for what is right.

14. Ultimately, the decision between personal safety and standing up against injustice is a deeply personal one, influenced by individual values, beliefs, and circumstances. Some may prioritize personal safety out of concern for themselves or for their loved ones, while others may feel compelled to take a stand against injustice, even at great personal risk.

15. Mesopotamia / Modern Iraq The Epic of Gilgamesh, written by an ancient author named Shin- eqi - unninni /Sin- Leqi - Unninni , is the story of a historical king, Gilgamesh, who ruled in the city of Uruk , Babylonia, or on the River Euphrates in modern Iraq, about 2700 B.C. Ancient civilizations of the Tigris- Euphrates area have focused on Gilgamesh and the legends around him. Stories and myths about Gilgamesh were written down about 2000 B.C. in the Sumerian language. Sumerian is an ancient civilization where writing is said to have originated. The Sumerian Gilgamesh stories were later integrated into a longer poem, written in Akkadian (the Semitic language related to Hebrew, spoken by the Babylonians), Hurrian and Hittite (an Indo-European language, a family of languages which include Greek and English, spoken in Asia Minor). These languages were written in cuneiform, which means "wedge-shaped." The fullest surviving version of Gilgamesh is from twelve stone tablets, in the Akkadian language, found in the ruins of the library of King Ashurbanipal of Assyria 669 - 633, at Nineveh. The library was destroyed by the Persians in 612 B.C., damaging all twelve tablets.

16. Epic of Gilgamesh WATCH A VIDEO https:// www.youtube.com/watch?v=b5BHNqu54X8

17. "The Epic of Gilgamesh" is an ancient Mesopotamian epic poem that is one of the earliest known literary works. The main characters in the epic are : Gilgamesh : The protagonist of the story, Gilgamesh is the king of Uruk , a powerful and arrogant ruler. He undergoes a journey of self-discovery and transformation throughout the epic . He is son of Lugalbanda , a mortal king of Uruk , and Ninsun , a minor goddess. Anu : Anu is the god of the heavens and the father of the gods in the Mesopotamian pantheon. He is mentioned in the epic, though his role is relatively minor compared to other deities. Aruru : Goddess of creation , fertility, and childbirth.

18. Enkidu : Initially a wild man created by the gods to humble Gilgamesh, Enkidu becomes Gilgamesh's closest friend and companion. His death deeply affects Gilgamesh and sets him on his quest for immortality. Protector of Wild Life Enkidu is described as having a wild and unkempt appearance, with long hair covering his body like a shaggy coat. He resembles a beast. Shamhat : The temple prostitute who is sent by the temple of Ishtar to tame Enkidu . She seduces Enkidu , and after spending time with Shamhat , Enkidu becomes more civilized and joins human society . Humbaba : The monstrous guardian of the Cedar Forest, Humbaba is defeated by Gilgamesh and Enkidu . His death angers the gods and leads to further events in the story. Ninsun : Gilgamesh's mother and a minor goddess, Ninsun plays a supportive role in the epic. She prays to the gods on behalf of Gilgamesh and adopts Enkidu as her son. Shamash : Shamash is the sun god and the god of justice in Mesopotamian mythology. He aids Gilgamesh and Enkidu in their battles and quests, providing them with guidance and protection.

19. Ishtar : The goddess of love and fertility, Ishtar is attracted to Gilgamesh and offers to marry him. When he rejects her, she becomes enraged and sends the Bull of Heaven to punish him . "Bull of Heaven" or the "Great Bull ( Gugulanna ): The bull is sent by the god Anu at the request of the goddess Ishtar to punish Gilgamesh for rejecting her advances. Siduri : Although not a deity herself, Siduri is a divine tavern-keeper whom Gilgamesh encounters during his journey. She provides him with advice and wisdom, urging him to find joy in life's simple pleasures rather than seeking immortality. Urshanabi : Urshanabi is the ferryman who helps Gilgamesh cross the Waters of Death on his journey to meet Utnapishtim . He initially refuses to assist Gilgamesh, but eventually agrees after being persuaded by Gilgamesh's persistence and determination. Urshanabi serves as a guide and helper to Gilgamesh during a crucial stage of his quest for immortality .

20. Utnapishtim : A character from the flood myth within the epic, Utnapishtim is the survivor of the Great Flood. He is granted immortality by the gods and shares his story with Gilgamesh, who seeks immortality himself. Enlil : Enlil is the god of wind, air, earth, and storms, and is often considered one of the chief gods in the Mesopotamian pantheon. He plays a role in the flood myth within the epic, where he decides to destroy humanity with a great flood. Ea ( Enki ) : Ea is the god of wisdom, fresh water, and magic. He warns Utnapishtim of the impending flood and instructs him to build an ark to save himself, his family, and various animals. Ea is associated with the restoration of life and fertility after the flood.

21. At the end of the Epic of Gilgamesh, Gilgamesh learns that immortality isn't something he can achieve. Instead, he realizes that the legacy he leaves behind through his actions and relationships is what truly matters. Even though he fails to find eternal life, he returns to his city, Uruk , with a new understanding of the importance of living a meaningful life and making a positive impact on others . Main Theme: Inevitability of Human Mortality

22. Who is the protagonist of the Epic of Gilgamesh? What is the name of Gilgamesh's companion and friend? In which ancient civilization was the Epic of Gilgamesh written ? The main setting of the epic?. What is the primary motivation for Gilgamesh's quest ? Who is the guardian of the Cedar Forest that Gilgamesh and Enkidu confront ? Which Mesopotamian goddess plays an important role that led to Enkidu’s death? What animal symbolizes Enkidu's connection to nature? What is the theme of the Epic of Gilgamesh? What is the name of Gilgamesh's kingdom? Who created Enkidu ? Who delivered the speech titled "The Filipino is Worth Dying For "? In what year was the speech delivered? What did Ninoy Aquino mean when he said, "The Filipino is worth dying for, because he is the nation's greatest untapped resource"? Who was the president of the Philippines when the speech was delivered?

23. Write your answers in 5-10 sentences. What are the underlying themes or primary messages conveyed by the following poems? Unending Love by Rabindranath Tagore The Diameter of the Bomb by Yehuda Amichai Elegy for a Woman of No Importance by Nazik al- Malā' ikah On Giving by Kahlil Gibran 2. Provide insights on your interpretations and understandings derived from each book of the excerpts from the Analects. Book I Book III Book IV Book V Book VI Book VII Book VIII Book IX

24. INDIA Rabindranath Tagore was an Indian poet and philosopher and the first Asian to have won the Nobel Prize for Literature (he won it in 1913). He is considered a creative genius. He wrote in the various genres, and used themes that transcended both time and place. He also wrote the national Anthem of Bangladesh. Writing very early, he published his first book when he was 17 years old. After a brief stay in England where he studied law, he came back to India and became the most important and popular writer of the colonial era. He wrote in the various genres primarily in Bengali but translated many of his works into English himself. Readers will find his writing highly imaginative, deeply religious, and imbued with love of nature and his homeland. RABINDRANATH TAGORE He was knighted by British King George V in 1915.

25. Unending Love, A poem by Rabindranath Tagore I seem to have loved you in numberless forms, numberless times… In life after life, in age after age, forever. My spellbound heart has made and remade the necklace of songs, That you take as a gift, wear round your neck in your many forms, In life after life, in age after age, forever. Whenever I hear old chronicles of love, its age-old pain, Its ancient tale of being apart or together. As I stare on and on into the past, in the end you emerge, Clad in the light of a pole-star piercing the darkness of time: You become an image of what is remembered forever. Spellbound- enchanted, captivated, mesmerized Clad -  past participle of “clothe,” meaning to provide or encase with a covering or coating. The phrase “age-old pain” acknowledges that love has always been accompanied by suffering, whether due to longing, loss, or the obstacles lovers face.

26. You and I have floated here on the stream that brings from the fount . At the heart of time, love of one for another. We have played alongside millions of lovers, shared in the same Shy sweetness of meeting, the same distressful tears of farewell- Old love but in shapes that renew and renew forever. Today it is heaped at your feet, it has found its end in you The love of all man’s days both past and forever: Universal joy, universal sorrow, universal life. The memories of all loves merging with this one love of ours – And the songs of every poet past and forever.   Fount- spring or fountain itself Heaped- gathered, collected The “stream that brings from the fount” symbolizes a continuous flow of love that originates from a deep and inexhaustible source—the “fount” at the heart of time.  The “shy sweetness of meeting” and the “distressful tears of farewell” refer to the recurring joy and pain experienced by lovers as they meet and part across various lifetimes. 

27. Rabindranath Tagore's poem "Unending Love" is a reflection on the nature of love and its timeless quality. While Tagore did not explicitly provide insights into the specific inspiration behind the poem, we can explore some possible interpretations and influences. The poem expresses a longing for a love that transcends the boundaries of time and space, suggesting a desire for a love that is eternal and unending. This theme of eternal love is a recurring motif in Tagore's works and reflects his belief in the power of love to transcend worldly limitations.

28. PALESTINE Yehuda Amichai was born in Germany in 1924 to Orthodox parents. In 1936 his family moved to Palestine. During World War Il he served with the British Army (Palestine was under British rule at that time). He then joined underground forces fighting for the creation of a Jewish state. This goal was achieved in 1948, when Israel proclaimed its independence. In his works Amichai often writes about the history, natural beauty, and political concerns of Israel. Considered to be Israel's leading poet, Amichai has published several collections of verse, including Love Poems and Poems of Jerusalem. He has also written fiction, including the novel Not of This Time, Not of This Place and the collection The World is a Room and Other Short Stories. All these works are available in English translation.

29.   "The Diameter of the Bomb" by Yehuda Amichai The diameter of the bomb was thirty centimeters and the diameter of its effective range about seven meters, with four dead and eleven wounded. And around these, in a larger circle of pain and time, two hospitals are scattered and one graveyard. But the young woman who was buried in the city she came from, at a distance of more than a hundred kilometers, enlarges the circle considerably, and the solitary man mourning her death at the distant shores of a country far across the sea includes the entire world in the circle. And I won’t even mention the crying of orphans that reaches up to the throne of God and beyond, making a circle with no end and no God.  

30. The central idea of the poem "The Diameter of the Bomb" by Yehuda Amichai revolves around the profound impact and far-reaching consequences of violence and war. The poem explores the destructive power of a bomb explosion and the wide-ranging effects it has on both the physical and emotional landscapes. Amichai presents the bomb as a symbol of violence and destruction , highlighting its potential to cause devastation within its immediate radius. However, the poem goes beyond the physical dimensions of the bomb's explosion and delves into the deeper implications of its impact. It suggests that the repercussions of violence extend far beyond the physical boundaries, affecting not only the immediate victims but also the larger community and society as a whole. The poem is about how we are all connected as human beings and how we all suffer from the consequences of violence. It talks about the deep sadness and pain felt by the people who were directly affected by the bomb, as well as the fear and uncertainty that everyone feels after such tragic events.

31. IRAQ Writing poetry is a family tradition for Nazik al- Malā'ikah . Both her father and grandfather are known as distinguished poets in their native Iraq. Born in 1923 in Baghdad, Iraq's capital city, al- Malā'ikah studied Arabic literature at Baghdad University. She then traveled to the United States and earned an advanced degree in comparative literature at Princeton University. When she returned to Iraq, she accepted a position at Baghdad University, where she taught for many years. Known as a leading proponent of the Arabic free-verse movement, which introduced modern poetic forms and informal diction to Arabic poetry al- Malā'ikah has written literary criticism as well as poetry.

32. When she died no face turned pale, no lips trembled doors heard no retelling of her death no curtains opened to air the room of grief no eyes followed the coffin to the end of the road only hovering in the memory, a vague form passing in the lane. The scrap of news stumbled in the alleyways its whisper, finding no shelter, lodged obscurely in an unseen corner, The moon murmured sadly. "Elegy of the Woman of No Importance"

33. Night, unconcerned, gave way to monitoring light came with the milk cart and the call to fasting with the hungry mewing of a cat of rags and bones the shrill cries of vendors in the bitter streets the squabbling of small boys throwing stones dirty water spilling along the gutters smells on the wind which played about the rooftops playing in deep forgetfulness playing alone.

34. The central idea of the poem "Elegy of the Woman of No Importance" by Al Malaikah revolves around the lamentation and reflection on the life and death of a woman who leads a lonely existence and is considered insignificant by society. The poem expresses sorrow for the woman's plight and emphasizes the lack of recognition and mourning for her upon her passing. The poem serves as a critique of a society that fails to recognize and value the contributions and experiences of individuals who are deemed insignificant. It prompts reflection on the importance of empathy, compassion, and the need to acknowledge the humanity of every person, regardless of their social status.

35. LEBANON Kahlil Gibran was born in Gibran, Bsherri , Northern Lebanon. He was a loner as a young boy. He loved nature. A priest taught him about religion, the Bible, and languages. From 1885 to 1898 his family lived in the US, then he went back to Lebanon for his education, and in 1902 he went back to the US. His sister Mary was the most influential person in his life. His passion was to free Lebanon from Ottoman rule. While in New York he gained fame for his mystical writings and was in demand in literary circles. His most famous book is The Prophet.

36. Then said a rich man, Speak to us of Giving. And he answered: You give but little when you give of your possessions . It is when you give of yourself that you truly give. For what are your possessions but things you keep and guard for fear you may need them tomorrow? And tomorrow, what shall tomorrow bring to the over-prudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city? And what is fear of need but need itself? Is not dread of thirst when your well is full, the thirst that is unquenchable? There are those who give little of the much which they have—and they give it for recognition and their hidden desire makes their gifts unwholesome. And there are those who have little and give it all. These are the believers in life and the bounty of life, and their coffer is never empty. ON GIVING by Kahlil Gibran

37. There are those who give with joy, and that joy is their reward . And there are those who give with pain, and that pain is their baptism. And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue; They give as in yonder valley the myrtle breathes its fragrance into space. Through the hands of such as these God speaks, and from behind their eyes. He smiles upon the earth. It is well to give when asked, but it is better to give unasked, through understanding; And to the open-handed the search for one who shall receive is joy greater than giving. And is there aught you would withhold? All you have shall some day be given; Therefore give now, that the season of giving may be yours and not your inheritors’. You often say, “I would give, but only to the deserving.” The trees in your orchard say not so, nor the flocks in your pasture. They give that they may live, for to withhold is to perish. Surely he who is worthy to receive his days and his nights, is worthy of all else from you.

38. And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream. And what desert greater shall there be, than that which lies in the courage and the confidence, nay the charity, or receiving? And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed? See first that you yourself deserve to be a giver, and an instrument of giving. For in truth it is life that gives unto life—while you, who deem yourself a giver, are but a witness. And you receivers—and you are all receivers—assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives. Rather rise together with the giver on his gifts as on wings; For to be over mindful of your debt, is to doubt his generosity who has the freehearted earth for mother, and God for father.

39. The central idea of the poem "On Giving" by Kahlil Gibran revolves around the concept of true generosity and the transformative power of selfless giving. The poem explores the deeper meaning and purpose of giving beyond mere material possessions. Gibran suggests that genuine giving goes beyond the act of offering material possessions. He emphasizes that true giving comes from the heart and involves giving of oneself, whether it be through acts of kindness, compassion, understanding, or love. The poem highlights the idea that the most meaningful and impactful gifts are those that come from a place of authenticity and selflessness. G iving is not solely about the recipient or the act of giving itself, but it is also about the inner transformation and fulfillment experienced by the giver. Gibran suggests that in the act of giving, individuals find joy, purpose, and a deeper connection with others and the world around them.

40. CHINA Confucius (Chinese Kung Fu- Tze ) was a descendant of the Shang Kings who ruled Northern China. Considered the greatest of Chinese philosophers, he was by all accounts as homely in appearance by Chinese standards as was Socrates to his Greek friends. However, he was able to win the hearts and minds of countless millions by the beautiful simplicity of his teachings. He laid down moral and ethical principles regulating a wide range of human conduct not only to promote peace and order but also to preserve one's dignity. He based his teachings on the traditional respect of the Chinese for the family which, according to him, should serve as a model of correct relations between men. Trying to teach men to live harmoniously, he set a famous golden rule for them to follow: "What you do not like when done unto yourself, do not do to others." The Analects ( Lun Yu) or Sayings is made up of 24 chapters collected by his followers. They are the best conception that we have of Confucius. Excerpts from The Analects

41. Excerpts from The Analects Book I 1 . The Philosopher Yu said, "They are few who are being filial and fraternal, are fond of offending their superiors. There have been none, who, not liking to offend their superiors, have been fond of stirring up confusion." 2 . "The superior man bends his attention to what is radical. That being established, all practical courses naturally crop up. Filial piety and fraternal submission - are they not of all benevolent actions?" Book III 1 . The Master said, "Gentlemen never compete. You will say that in archery they do so. But even then they bow and make way for one another, when they are going up to the archery-ground, when they are coming down, and at the subsequent drinking bout. Thus, even when competing, they still remain gentlemen." 2. The Master said, "A man who is not good, what can he have to do with ritual? A man who is not good, what can he do with music?"

42. Book IV 3 . The Master said, "Without Goodness a man cannot for long endure adversity, cannot long enjoy prosperity. The Good man rests content with Goodness; he that is merely wise pursues Goodness in the belief that it pays to do so." 17 . The Master said, "In the presence of a Good man, think all the time how you may learn to equal him. In the presence of bad man, turn your gaze within." Book V 8 . The Master, in discussing with Tzu-Kung, said to him, "Which do you yourself think is the better, you or Hui ?" He answered saying, "I dare not so much as look at Hui . For Hui has but to hear one part in ten in order to understand the whole ten. Whereas if I hear one part, I understand no more than two parts." "Not equal to him you and I are not equal to him!" 23 . The Master said, "How can we call even Weishing Kao upright? When someone asked him for vinegar, he went and begged it from the people next door and then gave it as though it were his own gift."

43. Book VI 9 . The Master said, "Incomparable indeed was Hui . A handful of rice to eat, a gourdful of water to drink, living in a mean street - others would have found it unendurably depressing, but to Hui's cheerfulness it made no difference at all. Incomparable indeed was Hui ." Book VII 15 . The Master said, "He who seeks only coarse food to eat, water to drink, and bent arm for pillow will, without looking for it, find happiness to boot. Any thought of accepting wealth and rank by means that I know to be wrong is as remote from me as the clouds that float above .“ 21. The Master said, "Even when walking in a party of no more than three, I can always be certain of learning from those I am with. There will be good qualities that I can select for imitation and bad ones that will teach men what requires correction in myself."

44. Book VIII 16 . The Master said, "Learn as if you are following someone with whom you could not catch up, as though it were someone you were frightened of losing." Book IX 24. The Master said, "First and foremost, be faithful to your superiors, keep all promises. Refuse the friendship of all who are not like you; and if you have made a mistake, do not be afraid of admitting the fact and amending your ways."