ON HIGH AND POPULAR CULTURE process might be universal, but its reality was in a range and series

Raymond Williams of specific cultures: the whole ways of life of particular groups. This is
the origin of the ordinary modem use of “culture” in anthropology.
What is the relationship between high culture and popular culture? But the older sense of culture as a process survived. In the course of
This question, which is common in contemporary discussions of the the 19th century it acquired a specific association with the practices
humanities, is sometimes real but as often rhetorical. Two positions on which mental and spiritual cultivation were thought to depend:
usually follow from the rhetorical question. First, it is said that high intellectual work and the arts. “Culture” is now often a shorthand not
culture —“the best that has been thought and written in the world”— only for these practices but for their products. It implies at once the
is in danger, or is indeed already “lost,” because of widespread general process of human development and
popular education, popular communications systems, and what is the specific organizations of such development in different societies.
often called “mass society.” Secondly, that high culture—“the It implies also both the whole way of life of a people and the practices
tradition”—is, in the main, the product of past stages of society, that it and products of intellectual work and the arts. These two implications
is ineradicably associated with ruling classes and with elites, and that become sources of difficulty in our notions of “high culture” and
it is accordingly being replaced in modem democratic conditions by a “popular culture.”
popular culture. The debate between these two positions has practical
results in social policy both in the allocation of resources and in the What does “high culture” mean? Its most plausible use is to describe
political shaping of cultural institutions. Yet the two common positions the great body of cultural skills and the great works which embody and
and the debate between them are intolerably confused by failures of represent them. There would be argument about which skills to
definitions, and the social policies that follow from them largely ignore include or exclude, but in common usage the skills of organized
the realities of contemporary society. thought, writing, music, the visual arts and architecture would certainly
be included.
In its earliest senses, in several major languages, the term “culture”
always referred to the culture of something: originally the culture of We then also recognize that high culture has no specific social
natural products and then, by metaphorical extension, the culture of structure. It is, by definition, a body of work from many different
mental or spiritual faculties. In either case it was a process defined by societies and many different periods of history. Indeed, only in
the object of cultivation. In the late 18th and early 19th centuries it was abstraction can it be seen as a “body” of work at all. No individual and
given a very different additional meaning. This begins in the universal no single society receives or uses this whole body of work. Rather,
histories, which offered a largely secular and developmental account particular societies, for historical reasons, receive selections of this
of the growth of human civilization. To avoid identification of this body of work, which they perceive as their effective cultural traditions.
process with any particular modem state (and hence to avoid the There is great unevenness in this process of selection, as is quickly
crude distinction between civilization and barbarism) but even more evident when, for example, Asian and European scholars compared
to emphasize the self -acting (secular) and growing (developmental) their notions of “tradition,” or of “classics.” Moreover no society makes
factors of human history, the term “culture,” which already expressed available to all its members anything like the whole of even its
human process, was distinguished from and often preferred to the selected area of the tradition. In the processes of international
alternative term “civilization.” In the work of Herder and others a conquest and domination, as most evidently in imperialism and in neo-
further decisive development occurred. We had to speak. Herder
insisted, of “cultures” rather than “culture.” At a certain level the
colonialism, there is not only unevenness of distribution but a social formations as universities). Between societies, when in any
deliberate process of imposition of alien forms of selection. good faith the selective character of particular versions of high
culture will quickly become obvious, we must explore the
“High culture,” then, has no real social structure, but at best a connections between these variations and the real historical and
professional structure or series of professional structures in which people contemporary political and economic relationships, and, above all,
inherit and practice a selection of skills and maintain and disseminate a to avoid the error of supposing that a selective version made by
selection of works. Such professional structures have important common some temporarily dominant society is “universal” whereas the
interests, from an international perspective, in such activities as the study selective version of some temporarily dominated society is merely
of alternative traditions, visiting, exchange-teaching, translation and so “local” or “traditional.” The interaction between particular local
on. They also have important common interests, in national perspectives, selections and what can be conceived theoretically as a universal
in maintaining and extending the skills and works that they value. high culture must, for cultural as well as other reasons, take place
in conditions of equality and mutual respect. This, of course, does not
Nevertheless all these professional structures exist within social mean that what is sought is some bland consensus; there is much
structures. As members of particular institutions, and as members of necessary opposition and conflict between variant cultural traditions,
particular societies in definite relationships with other societies, their as well as honest recognition of alternatives.
work cannot be abstracted from their real social existence. “High
culture” in any particular society is not only a selection from universal At this point the meaning of “popular culture” becomes critical. First,
high culture, but a selection that relates, explicitly or implicitly, to wider there can be no simple contrast between “high culture” (universal) and
elements of the society. Thus high culture, the work of more than “popular culture” (local). This is because every available version of
one’s own class, society, period or even epoch, is commonly high culture is always, in the senses described, local and selective,
incorporated into a particular contemporary social structure—a social and because, in the process of being made available in a real society,
class or such institutions as universities or churches—that owes its it includes (whether these are noticed or not) elements of the popular
real contemporary existence to factors other than high culture, and culture, in the widest sense, of its own society. Universities, which
that indeed often confuses its temporary, local or self-interested transmit and sometimes practice selections of universal high culture,
features with the received and selected high culture that it offers to are in their internal organization, which has been shaped by the
justify or to ratify them. Similarly, between nations, an invading or selection and in their relations with the rest of the society, parts of the
dominant society projects—by imposition or by suppression of a popular culture of their own time, with discoverable resemblances to
native culture—a version of “high culture” that cannot in practice be the values, criteria and methods of organization of other institutions in
abstracted from its direct political and economic interests. the social structure that are not concerned with high culture at all. The
culture of a people, in the sense of its whole way of life, inevitably
Thus whether within or between societies, respect for “high culture” in its shapes and colors our explicitly “cultural” institutions.
purest and most abstract sense must find a critical rather than a justifying
form of expression and action. Within societies it is necessary to become Secondly, there can be no simple contrast between the “high culture” of
conscious of the selective character of the “high culture” or “cultural a social class or occupational group and the “popular culture” of the rest
tradition” that is currently active, and to explore the relations between the of the people. There are evident and important differences of degree of
selection and contemporary social structures (including such directly access and use, but these are contingent social and historical
relevant relationships. In certain societies, of the past
and still in some cases of the present, there are distinguishable Comparative and historical definitions of high culture lead us toward
cultural situations: for example, court and peasant cultures, situations in which, by recognizing the existence of many centers of
aristocratic and folk cultures, metropolitan-imperial and native- meaning and value, and by further recognizing the dynamic processes
colonial cultures. Often the separated cultures will have evident of selection, formation and interaction we can envisage precise kinds
differences of degree of access to a more universal high culture, but of study and work. By contrast abstract
none of them can be identified with high culture as such, and and pseudo-universal definitions of high culture and popular culture,
increasingly, as societies develop, there is influential interaction restricting meaning and value to a single tradition and contemplating
between previously separated spheres. In industrial societies, and the meanings and values of the majority of people and peoples as
especially in societies with developed and developing systems of intrinsically inferior, lead us to evade true cultural values and
general education and communications, we are beyond the stage of contemporary reality.
influential interaction between distinguishable cultures and into a
In the area that we consider as belonging to high culture we can
more complex process that needs to be seen from the beginning as a
properly think of some universally valuable (although very general)
whole.
skills and of a considerable number of generally important and
This brings us to the most crucial distinction between different senses interesting works. While we treat these specifically, and follow their
of “popular” culture. There is a kind of culture that has been developed action through history and across frontiers, we learn deep and
by a people or by the majority of a people to express their own extending respect for their kinds of achievement, but we do not learn,
meanings and values, over a range from customs to works. There is except in the case of some of the most abstract skills, anything like a
also a different kind of culture that has been developed for a people set of available values.
by an internal or external social group, and embedded in them by a
Thus, to take one major example, the Antigone of Sophocles has been
range of processes from repressive imposition to commercial
a major work in most periods of European culture. In its dramatization
saturation. The distinctions between these two kinds are not simple;
of a conflict between duty to a brother and duty to a state, it raises
influential interaction constantly occurs. The choice of process, in the
permanent social and ethical questions. But the play gives no
popularization of an alien culture, depends on variable historical and
available answer to these. When Antigone, having chosen her duty to
social conditions but usually includes close attention to the culture that
her brother, adds that she would not have done this for a husband,
is already popular. The sources of cultural activity have nevertheless
she so shocked one Victorian scholar that he “proved” the passage
to be precisely identified, in every case. In some cases this is easy,
spurious. But the distinction is valid within the relevant kinship system,
as in internationally exported religions or political ideologies or
and this has to be included, with all its other definitions and problems
television programs. In other cases, when in particular social
—some of which we must now necessarily reject, or reject other whole
conditions certain kinds of adaptive, imitative or incorporated activity
areas of our real cultural tradition—before any available value can be
begin among those who were previously only the objects of external
abstracted.
popularization, identification may be very difficult. No simple
presumption of values can in any case be made. But unless the Our contacts with some of the greatest philosophical and artistic work
process is made conscious, by critical examination and discussion,
will often lead to questioning, rejection or a sense of ineluctable
the state of any particular popular culture will not be understood.
strangeness and otherness, and this is as much part of the time
process of high culture as the more commonly cited experience of
teaming, enlargement and enrichment. Given the
highly variable and extraordinary character of the more enduring safeguards are constructed, to drive out of competition the more
elements of high culture, this is not only not surprising; it is a condition varied and authentic voices that are the true discourse of any society
of recognizing the true conditions and qualities of this remarkable and of humanity.
human enterprise. All traditions can become less selective and
culture- bound than they now are, and every genuine effort in this In culture as in other matters, human resilience and creativity are
direction is important. But there can be no short-cuts. The meanings still our major resource. High culture has no social structure, but the
and values of all particular peoples and cultures have to be respected, professional structures that have direct responsibility for it, in artistic,
with no prior selection of universal values, if the next necessary stage, intellectual and scholarly work, have much to do of a new
of contact, interaction and the dynamic processes of agreement and as well as a traditional kind: the maintenance and extension but also
disagreement, intellectual conflict as well as consensus are to be the critical review and intercultural examination of their own received
reasonably conducted under conditions of equality. high cultures; the understanding and critical review of received and
changing popular cultures; and, in work that now necessarily takes
Meanwhile within societies and between societies, there is very them beyond their own frontiers, whether of country or of discipline,
important work to be done in the recovery, and where possible and the understanding and critical review, leading to such action as is
relevant the reanimation of suppressed, neglected and disregarded necessary, of the new forms and new media that reflect now our most
cultures: the meanings and values, in some cases the works, of active and vital cultural processes.
dominated peoples and classes, and of minorities that have suffered
discrimination. This is one crucial kind of popular culture program.

But it is insufficient, and could decline into mere antiquarianism and

folklorism if the real present is not connected to the recovered past.
To do this we have not only to study contemporary cultural change (in
spite of the persistent reflex of humanistic scholars toward the past).
We have also to study contemporary cultural media (in spite of the
persistent prejudice of humanistic scholars against what are thought
of as vulgar subcultural manifestations). We shall not now understand
any popular culture unless we study, for example, the press, the
cinema, broadcasting and sport. Indeed the movement toward
versions of universalism is much more evident in these spheres than
in those of traditional philosophy and arts. Yet it is becoming universal
only in the sense that it is widely exported from a few powerful centers,
within radically unequal terms of exchange. What has been called, for
broadcasting, the “global village” will be neither founded nor governed
by all its putative inhabitants. Rather in hitherto unimaginable terms,
the use of powerful new media will enable a few to speak to and
apparently for the many, and, unless powerful
ESEM PARA SA ‘YO ANG LABAN NA ‘TO
Yano Inawit ni Manny Pacquiao

Patingin-tingin, di naman makabili Gagawin ko ang lahat para sa’yo

Patingin-tingin, di makapanood ng sine Kung ito ang dahilan upang magkasundo tayo Ito ang tanging paraan
Walang ibang pera, kundi pamasahe na naisip ko
Nakayanan ko lang, pambili ng dalalwang yosi Upang magkaisa damdamin mo’t …damdamin ko
Pamoy-amoy, di naman makakain
[chorus]
Busog na sa tubig
Para sa ‘yo ang laban na ‘to
Gutom nailipas din
Patuloy ang laboy Para sa ‘yo ang laban na ‘to… ohhh.
Walang iisipin Hindi ako susuko..isisigaw ko sa mundo
Kailangang magsaya, kailangang magpahangin Para sa ‘yo ang laban na ‘tof

Chorus: [adlib]
Nakakainip ang ganitong buhay Kahit buhay ko’y itataya sa ‘yo
Nakakainis ang ganitong buhay Ipagtatanggol kita gamit ay aking kamao
Nakakainip ang ganitong buhay Ito ang tanging paraan na naisip ko
Nakakainis ang ganitong buhay Upang magkaisa kapwa ko… pilipino
Gumagabi na
[chorus]
Ako'y uuwi na
Tapos na ang saya Para sa ‘yo (para sa’yo) ang laban na ‘to
Balik sa problema Para sa ‘yo (para sa’yo) ang laban na ‘to… ohhh
At bukas ng umaga Hindi ako susuko… isisigaw ko sa mundo
Uulitin ko pa ba ang kahibangang ito Para sa ‘yo bayan ko
Sa tingin ko hindi na Sa bawat laban sa mundo
Diyos ang laging kakampi ko… ohhh…
Repeat Chorus
[chorus]
Nakakabaliw ang ganitong buhay Para sa ‘yo (para sa’yo) ang laban na ‘to
Di nakakaaliw ang ganitong buhay Para sa ‘yo (para sa’yo) ang laban na ‘to… ohhh (2x)
Nakakabaliw ang ganitong buhay Hindi ako susuko… isisigaw ko sa mundo
Di nakakaaliw ang ganitong buhay
Pinoy ang lahi ko
Mahal ko ang bayan ko
Para sa ‘yo (para sa’yo) ang laban na ‘to Para sa’yo… Bayan ko…
MANDIRIGMA AT ALIPIN NG ATING PANAHON magsasaka ng “libreng oras” para makapagpahinga, magrelaks, o
Soliman A. Santos at Kenneth Roland A. Guda Pinoy Weekly, “magpalipas ng oras.”
Nobyembre 22-28, 2006
Sa paglubha ng krisis pampulitika at pang-ekonomiya, lumaki ang
Literal na tumigil ang buhay -buhay ng mga Pilipino nang muling bilang ng mga mamamayang tumatangkilik sa mga sikat na isport.
makipagsuntukan si Manny Pacquiao. Pigil ng lahat ang paghinga, at Sa sarbey ng SWS nitong huling kuwarto ng 2006, halimbawa,
marahil, maging ang gutom, nakalimutan. Ayon sa pulisya, zero ang umangat ang bilang ng mga tumatangkilik sa bilyar.
crime rate sa Mega Manila sa panahong nagbabasagan ng mukha at
nagbubugbugan ng bodega sina Pacquiao at Erik Morales. Sa hanay ng Class D (pangalawa sa kategorya ng pinakamahihirap),
53 porsiyento ang nanonood ng bilyar noong Agosto 2005; nitong
Walang gaanong sasakyan sa kalsada. Saanman, punung-puno ang Setyembre 2006, umabot na ito sa 56 porsiyento. Sa hanay naman
mga karinderyang may TV. Siksikan ang manonood sa mga plasa at ng Class E (mayoryang pinakamahihirap na Pilipino), 42 porsiyento
istadyum na may video screen. Panay hiyawan ang maririnig sa mga ang tumatangkilik ng bilyar noong Agosto 2005; nitong Setyembre
bahayan laluna nang pabagsakin ni Pacquiao ang kalaban sa ikalawa 2006, umabot ito sa 51 porsiyento.
at ikatlong round.
Ngunit bukod sa pagtugon sa pangangailangang “magrelaks,”
Tapos na ang boksing. Tinapos ni Pacquiao ang pinakaaabangang sumisikat ang mga isport dahil naipapamalas ng mga ito, sa tulong ng
rubber match sa ikatlong round. Subalit hanggang sa kasalukuyan, masmidya, ang rurok ng kakayahang pisikal ng atletang Pilipino: ang
pinag-uusapan pa rin ito, ang tinaguriang isa sa pinakamagandang laban mabilis at mabisang pagsuntok ni Pacquiao at ang eksaktong pag-
sa kasaysayan ng boksing hindi lamang sa Pilipinas kundi maging sa asinta nina Efren “Bata” Reyes, Django Bustamante at Ronnie
buong mundo. Alcano.

Ganito pinahahalagahan ng masang Pilipino ang pagwawagi ni Kinikilala ang mga tulad ni Pacquiao maging ng militanteng mga
Pacquiao sa mandirigmang Mehikano. organisasyong gaya ng KMU (Kilusang Mayo Uno). “Natutuwa kami
sa panibagong karangalang iniuwi ni Manny para sa mga Pilipino.
Sa pinakahuling sarbey – noong 1999 pa – ng Social Weather Patunay lang ito na hindi basta-basta sumusuko ang mga Pinoy at
Stations hinggil sa isport, napag-alamang basketbol pa rin ang nananatiling nakatindig pa rin kahit sa harap ng matitinding laban at
pinakasikat sa mga Pilipino (72 porsiyento). Pangalawa ang boksing panganib,” sabi ni Elmer Labog, tagapangulo ng KMU.
(55 porsiyento). Pangatlo naman ang bilyar (37 porsiyento) at pang-
apat ang bowling (15 porsiyento). Sinabi pa ni Labog na suportado ng mga manggagawa si Pacquiao.
Bukod sa panonood ng basketbol, ang boksing ang isa sa paboritong
Tugon sa pangangailangan libangan ng mga karaniwang obrero. Sa katunayan, isa si Anakpawis
Rep. Crispin Beltran sa mga masugid na sumusubaybay sa karera ni
May esensiyal na pangangailangan ang masa na natutugunan ng Pacquiao.
panonood ng isport. Kabilang dito siyempre ang dulot na kasiyahan
sa panahong nagpapahinga sila mula sa trabaho. Dahil sa tindi ng Kabilng sa masa sina Pacquiao, Reyes, Bustamante at Alcano dahil
pagpapagod, kinakailangan ng manggagawa o sa kanilang pinagmulang kahirapan sa buhay at
pagsusumikap na makaalpas dito – sa pamamagitan ng Ang halaga ni Pacquiao sa masa ay ang paglaban niya na katulad ng
pagpapakahusay sa kani-kanilang linya sa isport. alipin na naging gladiator. Ang kampeong gladiator ay hindi kayang
patayin ng tigre o ng karaniwang sundalo.
Kung tutuusin, maaaring tingnan ito bilang pagpapahalaga ng mga
Pilipino sa pisikal na paggawa (physical labor): samantalang Ipinaliwanag pa ni Reyes na hindi nakakatuwa na iniidolo ng
sumisikat ang mga tulad nina Pacquiao at Alcano, wala namang masa si Pacquiao. Kung gaano karami umano ang nagdiriwang
nakakakilala maging sa mga pinakamahuhusay na siyentista o sa pagkapanalo ni Pacquiao, ganoon rin karaming api.
dalubhasa sa bansa. Sa pamamagitan ng ehemplo nina Pacquiao,
muli, dahil sa masmidya, tumitimo sa masa kung paano nagbubunga Ginagamit ng estado
ng tagumpay ang pagsusumikap.
Ganitong-ganito ang kuwento ng pagsusumikap na nais ipalaganap
Ehemplo ng ‘alipin’ ng mga makapangyarihan, tulad ng gobyernong Arroyo, para
papaniwalain ang mga mamamayan na uunlad ang buhay nila kung
Ayon naman kay Jun Cruz Reyes, titser ng kulturang popular sa magsusumikap lamang sila.
Unibersidad ng Pilipinas, kinakatawan ni Pacquiao ang aspirasyon ng
aping masa. Sa kanyang mensahe kay Pacquiao, sinabi ni Arroyo na kinikilala si
Pacquiao ng sambayanan “sa tatag ng paninindigan, disiplina, sipag
“Katulad ng mga gladiator noong unang panahon, si Pacquiao ang sa trabaho at kakayahang sa kabila ng mga sagabal, kayang kamtin
pinakamagandang halimbawa ng isang alipin. Na basta mabait ka at ang tagumpay.” Sa kanyang pananalita, maaaninag ang kagustuhan
pursigido, bibiyayaan ka ng Diyos,” ani Reyes. ni Arroyo na ihalintulad ang tagumpay ni Pacquiao sa tagumpay
diumano ng gobyerno.
Ang boksing ay sublimasyon ng karahasan. Inihahalintulad ito ni
Reyes sa larong archery. Aniya, ininstitusyonalisa ng lipunan ang Sa katunayan, ginawaran pa ni Pangulong Arroyo ng Order of
karahasan ng pamamana, tinawag itong archery, at ang pagsakop at Lakandula ang mga manlalarong tulad nina Pacquiao, Alacano at
paglupig sa mga kaharian ay naging chess naman. Reyes.

Naging isport ang karahasan. Subalit hindi nangangahulugan na wala Ngunit para kay Pablo Tariman, patron ng maraming alagad ng sining
nang karahasan. Mas masama ito dahil ininstitusyonalisa na ng at isa sa pangunahing tagapagtaguyod ng klasikal na musika sa
naghaharing-uri – lehitimo na ang karahasan para sila ay maaliw. bansa, nakalulungkot ang patuloy na pagtatambol ng Malakanyang
Masama ito dahil ang mahihirap pa rin, kahit kabilang na sila sa mga sa tagumpay ni Pacquiao gayong nasasantabi ang iba pang talentong
naaaliw, ang lumalaban para sa kasiyahan ng mga nakatataas sa nagbibigay din ng karangalan sa lahing Pilipino.
lipunan.
“Samantalang dapat na ipagbunyi natin ang tagumpay ni Pacquiao,
“Walang mayaman o mestiso na makikipagbasagan ng mukha. Ang kailangang paalalahanan tayo sa iba pang role model sa iba pang
boksing (pagpapakamatay para maging kampeong boksingero) ay larangan, laluna sa klasikal na musika na patuloy na pinababayaan,”
para lamang sa mahihirap,” ayon kay Reyes. sinulat ni Tariman sa wikang Ingles, sa kanyang sanaysay na Manny
Pacquiao, Superman and Our Classical Artists.
Sinabi pa ni Tariman na dapat ding kilalanin ng masa ang BAHAY
mga tulad ni Cecile Licad, na gaya ni Pacquiao ay nag- NI GARY GRANADA
eensayo rin ng walong oras sa isang araw para sa isang
pagtatanghal. Isang araw ako'y nadalaw sa bahay tambakan
Labinglimang mag-anak ang duo'y nagsiksikan
‘Pag-asa’ ng tambay Nagtitiis sa munting barung-barong na sira-sira
Habang doon sa isang mansyon halos walang nakatira
Ayon pa kay Reyes, binubuhay naman nila “Bata” Reyes at
Alcano ang aspirasyon ng mga tambay at kabataang hindi Sa init ng tabla't karton sila doo'y nakakulong
nakapag-aral. Hindi dapat pamarisan ang mga tambay o ang Sa lilim ng yerong kalawang at mga sirang gulong
mga mahilig magbilyar kesa sa mag-aral. Pero ayun, Pinagtagpi-tagping basurang pinatungan ng bato
nagpursige sila sa bilyar kaya kinikilala ngayon kahit sa ibang Hindi ko maintindihan bakit ang tawag sa ganito
bansa. Ay bahay

Ang pagbibigay ng Order of Lakandula kina Pacquiao at iba Sinulat ko ang nakita ng aking mga mata
pa ay maaaring repleksiyon ng kung paano natin Ang kanilang kalagayan ginawan ko ng kanta
pinahahalagahan ang ating mga bayani. Hindi umano kilala Iginuhit at isinalarawan ang naramdaman
ng nagbigay ng parangal kung sino si Lakandula. Na ito ay At sinangguni ko sa mga taong marami ang alam
hindi istambay kundi Lakan. Hindi boksingero kundi makata.
Isang bantog na senador ang unang nilapitan ko
“Ganito tayo ka- taranta, ganito tayo ka-hilo kung ano ang At dalubhasang propesor ng malaking kolehiyo
gagawin sa mga tambay at mahihirap. Malulutas ba ng ilang Ang pinagpala sa mundo, ang dyaryo at ang pulpito
kampeong Pilipino ang ugat ng problema ng kanilang uring Lahat sila'y nagkasundo na ang tawag sa ganito
pinagmulan?” tanong ni Reyes. Ay bahay

Ang mga kampeong Pilipino ay ginagawang dekorasyon ng Maghapo't magdamag silang kakayod, kakahig
sistema para maging halimbawa kung bakit hindi dapat mag- Pagdaka'y tutukang nakaupo lang sa sahig
alsa ang mahihirap dahil may pag-asa namang umunlad – Sa papag na gutay-gutay, pipiliting hihimlay
Di hamak na mainam pa ang pahingahan ng mga patay
sumikat at kumita ng milyon-milyong dolyar na Amerikano at
pisong Pilipino — kung magsusumikap lamang.
Baka naman isang araw kayo doon ay maligaw
Mahipo n'yo at marinig at maamoy at matanaw
Hindi ako nangungutya, kayo na rin ang magpasya
Sa palagay ninyo kaya, ito sa mata ng Maylikha
Ay bahay