Amador Daguio Biography and SUMMARY

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Pharmacy Busa, Aida Marae Calalang, Nicudemus Catolico, Kyla Veron Ching, Deniece Justinne Clet, Flavie Ann The Wedding Dance Amador T. Daguio


Awiyao and Lumnay is a long married couple from the Mountain tribes. Awiyao is going to marry another woman, Madulimay, because Lumnay was not able to give him a child. Awiyao went back home to see Lumnay because he didn’t find her among the dancers at his wedding. He wanted Lumnay to dance at his wedding for the last time but she cannot.

On their moment, there are many flashbacks about how Lumnay did her best to have a child, through offering to the god, Kabunyan; and how Awiyao and Lumnay’s love was as strong as the river; but “it is just that a man must have a child”, and he had to leave her. He promised her that if he fails to have a child, he will come back to her. She wanted to protest against the written rule that a man can marry another woman, so Lumnay went to the wedding dance. But while seeing her husband married to another woman, she could not take it anymore and just went to the mountain to clear away the beans she had thought about.

And so Lumnay, waiting for Awiyao a long time, thought of Awiyao’s promise as she cleared away the growing bean plants.

amador daguio biography


Amador T. Daguio was a poet, novelist and teacher during the pre-war. He was best known for his fictions and poems. He had published two volumes of poetry, “Bataan Harvest” and “The Flaming Lyre”. He served as chief editor for the Philippine House of Representatives before he died in 1966. Daguio was born 8 January 1912 in Laoag, Ilocos Norte, but grew up in Lubuagan, Mountain Province, where his father, an officer in the Philippine Constabulary, was assigned.

He was class valedictorian in 1924 at the Lubuagan Elementary School. Then he stayed with his uncle at Fort William McKinley to study at Rizal High School in Pasig. Those four years in high school were, according to Daguio, the most critical in his life. He spent them literally in poverty, extreme loneliness, and adolescent pain. He was in third year high when he broke into print in a national weekly, The Sunday Tribune Magazine (11 July 1926), with a poem, “She Came to Me. ” He was going to be valedictorian or salutatorian, but his teacher in “utter lack of justice …put down my marks in history—my favorite subject.

That just about broke my heart because then I would have had free tuition at the U. P. ”9 Thus out of school for the first semester in 1928, he earned his tuition (P60. 00) by serving as houseboy, waiter, and caddy to officers at Fort McKinley. He enrolled for the second semester with only P2. 50 left for books and other expenses. He commuted between the Fort and Padre Faura, Manila, walking about two kilometers from Paco station twice daily. He would eat his lunch alone on Dewey Blvd. and arrive at the Fort about 9 o’clock in the evening. This continued for three years.

Then an uncle arrived from Honolulu who paid his tuition during his third year; before this, he worked Saturday and Sunday as printer’s devil at the U. P. and served as Philippine Collegian reporter. During all this time, he learned the craft of writing from Tom Inglis Moore, an Australian professor at U. P. , and was especially grateful to A. V. H. Hartendorp of Philippine Magazine. His stories and poems appeared in practically all the Manila papers. One of ten honor graduates at U. P. in 1932, he returned to teach at his boyhood school in Lubuagan; in 1938, he taught at Zamboanga Normal School where he met his wife Estela.

They transferred to Normal Leyte School in 1941 before the Second World War. During the Japanese Occupation, he joined the resistance and wrote poems in secret, later collected as Bataan Harvest. 1 0 He was a bosom-friend of another writer in the resistance, Manuel E. Arguilla. In 1952, he obtained his M. A. in English at Stanford U. as a Fulbright scholar. His thesis was a study and translation of Hudhud hi Aliguyon (Ifugao Harvest Song). In 1954, he obtained his Law degree from Romualdez Law College in Leyte. Daguio was editor and public relations officer in various offices in government and the military.

He also taught for twenty-six years at the University of the East, U. P. , and Philippine Women’s University. In 1973, six years after his death, Daguio was conferred the Republic Cultural Heritage Award.


Tribal Law/Cultural norms Cultural norms have always been used as an excuse to control the behavior of people. They can be constricting and oppressive though it was probably not initially the intention of the practices.

  • Tribal Marriage is a civil contract of undefined duration among ifugaos. It may last a month, a year, a decade, or until the death of one of he parties to it. It has no essential connection to tribal religion. No promises are made by the contracting parties to each other or to anybody else. Nor do the contracting parties take any part in any religious ceremonials or in any marriage ceremonials of any kind. Marriage may be terminated at any time by mutual agreement. However, since it is considered as a contract, if either party terminates the marriage against the will of the other, the injured party has the right to assess and collect damages. In the Story Lumnay did not attend the festivities of Awiyao’s wedding. This is a way of defying a custom. Weddings are joyous occasions that all people should celebrate, and Lumnay’s non-attendance is an act that clearly states her disagreement with tradition.
  • Trial Marriage The trial marriage is merely a primitive sexual mating in the dormitories of the unmarried. Generally, it requires two or more trial marriages to select a person for his more permanent mate. In the story To have a child is a necessity in Lumnay and Awiyao’s tribe, because the children are the heirs to everything the parents have, from the name to the worldly possessions to the skills of the parents. But Lumnay cant give Awiyao a child , so Awiyao decided to remarry another woman named Madulimay. Awiyao promised Lumnay that if his decision to remarry would fail, he will come back to Lumnay and they will die together.
  • Divorce It is due to childlessness for a period of two or three years after marriage. A couple who wish to divorce due to infertility of either one of the partners is allowed by the law A husband who divorces a wife without any valid reason will have to leave all properties to the children and the wife.

In the story

Lumnay was asked by her husband Awiyao for them to have a divorce due to the incapability of Lumnay to give Awiyao a child to inherit her name and possessions. Discrimination An act of considering others inferior to you. In the story The women’s role in the society is only for child-bearing. And since Lumnay was not able to fulfill her role, Awiyao chose to marry another woman who might be able to give him a successor.


Historical/ Biological Approach The author , Amador Daguio, was born in Ilocos Norte but he grew up in Lubuagan, a place in Mountain Province.

This could be the main reason why he wrote the story, “The Wedding Dance”. He could be exposed to the tribal tradition of the native people in Mountain Province. Jungian Approach (Individuation) Awiyao’s decision to have a divorce with Lumnay and marry Madulimay is due to his insecurity and unlikeness to other men in their tribe. He has no child that will inherit his possessions unlike the other man. Feminist Approach In the story, we can see the inequality of a man and a woman in the tribe. Only the necessity of Awiyao is the primary reason why he and Lumnay can be separated and that Awiyao can remarry another woman.

The attempt of Lumnay to stop the wedding dance of the future couple means that she already attained the feminist stage but it only reflects the weaknesses and the less significance of a woman. Archetypal Approach The use of symbolism is very visible in the story. The Beads for example could be a sign of selfless, unending and everlasting love of Awiyao to Lumnay. The fire in the wedding enlightened Lumnay to accept the decision of Awiyao to marry another woman.


Awiyao- the ex-husband of Lumnay who will marry another woman Lumnay- the woman who suffered from the cultural norms of their tribe PLOT Conflict Awiyao and Lumnay cannot have a child Complication Madulimay claimed that she could give a child to Awiyao, forcing Awiyao to marry her and leave Lumnay. Rising Action After a lengthy conversation between Awiyao and Lumnay, Awiyao gave the beads to Lumnay and then left their house. Climax Lumnay found her courage and decided to go to the wedding dance and take back Awiyao. There, she found herself standing near the village where the wedding was held and could see clearly the wedding ceremonies. Falling action Lumnay decided not to break into the dancing ground and walked away towards the mountain where the bean plants are.

Setting The setting is in the northern parts of the Philippines, in the mountainous regions, within one of the mountain tribes. Point of view Limited/ Sympathetic (third person) Style Richly detailed Tone Sincere and longing Story’s voice Serious and dramatically tense Theme “love about to be lost”, “letting go”, and “love does not conquer all” Reflection The story was written as it was by the author, this could be the way of an author to represent or to show to the readers, who are from another tribe or religion, the differences of cultures of every tribe.

In the story, it is the Ifugao tribe’s norms that is represented. Although we are all Filipinos, we all know that our country is composed of 7,107 islands that is divided by a body of water. This is the reason why we still do not have or share the same culture and norms. The culture and norms that are still followed by our native folks should be respected and should not be criticized based on our own culture or the moral that we believed in.

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