dissertation meaning in bisaya

50 Useful Bisaya Words & Phrases to Learn for Travelers

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

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

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

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

Basic Bisaya words and phrases for introductions and greetings

1. “Maayong adlaw!” = “Good day!”

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

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

2. “Kumusta?” = “How are you?”

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

3. “Maayo ra / Okay ra” = “I’m fine”

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

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

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

5. “Ako si <name>.” = “I’m <name>.”

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

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

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

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

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

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

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

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

9. “Oo” = “Yes”

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

10. “Dili / Wala” = “No / None”

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

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

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

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

Useful Cebuano words and phrases for social etiquette

11. “Salamat!” = “Thank you!”

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

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

This is your reply to someone who thanks you.

13. “Palihug” = “Please”

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

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

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

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

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

16. “Pasayloa ko!” = “I’m sorry!”

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

17. “Padayon!” = “Keep going!”

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

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

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

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

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

20. “Lingaw kaayo!” = “It’s so fun!”

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

Helpful Bisaya words and phrases for travel and exploration

21. “Asa dapit?” = “Where exactly?”

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

22. “Unsaon?” = “How?”

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

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

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

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

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

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

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

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

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

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

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

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

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

29. “Muuli na ko” = “I’m going home”

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

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

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

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

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

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

Practical Bisaya words and phrases for shopping and buying

32. “Ayo!” = “Hello!”

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

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

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

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

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

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

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

36. “Tagpila?” = “How much?”

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

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

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

38. “Mubayad ko” = “I’ll pay”

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

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

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

40. “Kuha lang” = “Just get it”

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

Handy Cebuano words and phrases for eating

41. “Mangaon ta!” = “Let’s eat!”

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

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

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

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

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

44. “Kalami / Lami!” = “Delicious!”

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

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

45. “Kaon pa!” = “Eat more!”

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

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

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

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

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

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

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

49. “Mag-ampo ta!” = “Let’s pray!”

It is a custom here to pray before meals.

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

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

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

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

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

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

Cebuano phrasebook/Bisaya

• 1 Difficulties
• 2 Pronunciation guide
• 3.2 Problems
• 3.3 Numbers
• 3.4.1 Clock time
• 3.4.2 Duration
• 3.4.4 Months
• 3.4.5 Writing time and date
• 3.6.1 Bus and train
• 3.6.2 Directions
• 3.7 Lodging
• 3.11 Shopping
• 3.12 Driving
• 3.13 Authority

Bisaya ( Visayan languages ) is the main language in most of the Visayas and Mindanao while Tagalog is the main language of the central and the southern part of the biggest island, Luzon, though other languages also exist in those regions. Many variations of Bisaya exist, like Cebuano which is spoken on Cebu Island as well as many other surrounding islands. Unlike Tagalog , po and opo aren't used to indicate politeness. Instead, formal speech is used.

Difficulties [ edit ]

Other than local languages, most people in the Philippines speak English. They mostly speak Tagalog (or Filipino, as it is called), as it's being taught in all schools from the first grade onwards. Before Tagalog was made the primary basis for the national language, because of its use in and near Manila, Bisaya was the most prevalent language in the Philippines. Tagalog only became prevalent because of it being the language of the national capital and its closeness to the national language, even if Bisaya was used by the majority.

If Tagalog had not been the local language of the areas around Manila it would have never become the basis for the national language. More than likely Bisaya would have filled this role.

Generally, people with a low socioeconomic status from rural areas like farms, small towns, markets, etc. speak very basic conversational English with a heavy accent. They generally don't respond well to English at all and probably don't even understand it when spoken to as they are not used to American , British , etc. accents. In this case, some Bisayan phrases can be useful. They might treat you with ridicule because of pronunciation and the fact that a tourist/foreigner speaks their language.

Most people with a higher socioeconomic status, like those living in cities understand and speak good conversational English with a slight accent. For example, college professors, lawyers, politicians, journalists, businessmen, doctors, etc. Most employees working at chain restaurants like Pizza Hut or McDonald's , coffee shops like Starbucks , hotels, major shopping malls, etc. have been trained to engage in conversation with tourists.

Pronunciation guide [ edit ]

Most of the words are pronounced the same way as Cebuano. Differences include the use of the letter j in place of g . An example would be a translation of " none, really ". Wala gyud is the Cebuano version while wala jud is the Bisaya version. But both pronunciations are used interchangeably by Cebuanos, Boholanos, etc.

Ng is considered as one letter in the Bisayan alphabet, although it is written as two. It is pronounced as one letter, like ng in the word wi ng .

Phrase list [ edit ]

Basics [ edit ].

Some phrases in this phrasebook still need to be translated. If you know anything about this language, you can help by plunging forward and translating a phrase .

Generally, this phrase isn't used when making acquaintance. However, it can still be said when the conversation is Bisaya mixed with English .

Not a direct translation but is often used in response to salamat . It is often used as a word of agreement, as in "okay".

Actually translates to "Don't mind me.", but is the closest thing.

This word is used when asking for assistance, as in "Can you help me?".

CR referring to comfort room . Used more commonly than kasilyas ( KAH-seal-yas ).

Problems [ edit ]

Numbers [ edit ].

Generally, the Cebuano version is used to talk about quantity. For example, upat ka buok nalang means I'll take four of those . The Spanish version is used when talking about money and time. For example, when saying sinko and the speaker is talking about five pesos . Alas sinko means 5 o'clock .

Time [ edit ]

Clock time [ edit ], duration [ edit ], days [ edit ].

Good day = Maayong adlaw (ma-AH-yong AD-low) adlaw rhymes with sad cow

Sunday = Dominggo

Monday = Lunes

Tuesday = Martes

Wednesday = Miyerkules

Thursday = Huwebes

Friday = Biyernes

Saturday = Sabado

Months [ edit ]

January = Enero

February = Pebrero

March = Marso

April = Abril

June = Hunyo

July = Hulyo

August = Agosto

September = Septiyembre

October = Oktubre

November = Nobiyembre

December = Disyembre

Writing time and date [ edit ]

Colors [ edit ], transportation [ edit ], bus and train [ edit ], directions [ edit ], taxi [ edit ], lodging [ edit ], money [ edit ], eating [ edit ].

Let's eat! = Mangaon sa ta! ( Mahng-AH-on sah tah )

chicken = manok ( MAH-nok )

pork = karneng baboy ( KAR-neng BAH-boy )

beef = karneng baka ( KAR-neng BAH-kah )

fish = isda ( IS-dah )

fruit = prutas ( PROO-tahs )

vegetables = utan ( OO-tahn )

Bars [ edit ]

Shopping [ edit ].

Tagpila ni? (Tag-PEE-lah ni) How much is this?

Naa pay lain nga size ani? (Na-a pa-i la-in nga size a-ni?) Is there another size for this?

Driving [ edit ]

Asa dapit ang..? (Asa da-PEET ang) -Where is (place) bound to be?

Layo (La-YO) - Far

Dugol (DOOG - Ohl) / Duol (DOO - Ohl) - Near

Tuyok (TOO - yok) - Turn *Rhymes with 'too yolk'.

Likod - Behind

Kilid (KEY - lid) - Beside

Naa sa kilid (Na-AH sa KEY-lid) - By the corner

Authority [ edit ]

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Pisting Yawa: The Devil who was once a Bisayan Deity (The 14th DLSU Arts Congress: Pandemic, Resilience, and the Arts)

2021, De La Salle University

After the sudden announcement of the quarantine protocols last March, one of the proponent's closest colleagues (one of Bisayan descent) uttered the in/famous curse word "Ay Pisting Yawa!" With how life would be after that, who could blame him? The proponent had long since attempted to investigate the historical roots of this evidently indigenous Bisayan term, prior to its usage for the Devil, as far as late 2017 although he had no full opportunity to do so. The pandemic had caused a thousand sufferings and inconvenience to all, but a spark of light during these trying times came through the form of ample free time to return to this research. The paper will primarily examine pre-Hispanic oral literature and early Spanish documents until the 17th century in an attempt to reconstruct a pre-16th image of the enigmatic Yawa prior to its eventual amalgamation with Satan of Judeo-Christian lore. Many aspiring folklorists theorize that the Yawa was derived from the Panay epic character Nagmalitong Yawa who was supposedly demonized after the introduction of the Roman Catholic religion however, a thorough investigation of our available sources leans to another direction: that the epic character was named after the Yawa, not the other way around. The proponent will utilize the historical method, alternatively called the descriptive-narrative-analytic method. ISSN 2012-0311

Related Papers

Ben Leeming

In the summer of 2014, the author stumbled upon two previously-unknown Nahuatl religious plays, or neixcuitilli, at the Hispanic Society of America in New York City. The plays date to the mid-sixteenth century and take as their subject matter the medieval legend of Antichrist, a topic on which other religious Nahuatl texts are largely silent. The novelty of the plays' subject matter and the creativity with which it is treated make them remarkable examples of indigenous literature produced by a native writer working outside of the sphere of influence of ecclesiastical authorities. This paper explores the treatment of Antichrist in this uniquely native context as well as offering a possible explanation for the choice of subject matter.

Descriptions of hell are common in early colonial Nahuatl ecclesiastical literature. While some tend to be relatively bland imports from the Euro-Christian tradition, others demonstrate striking poetic embellishment that reflects strong indigenous influence. Authors of such passages drew heavily on Nahuatl poetics, freely innovated new words, and skillfully capitalized on the expressive potential of the Nahuatl language in an effort to paint a picture of hell that would be terrifying specifically to Nahua audiences. The author of this paper has coined the term “the poetics of terror” in order to describe this phenomenon. Additionally, this paper argues that authors of these passages deliberately cast hell as a kind of inverse parallel to the so-called flowery world of Mesoamerican cosmology, aspects of which had already been adopted in Nahuatl descriptions of heaven. The poetics of terror offers further evidence of the processes of both Christianization and indigenization that resulted from the Nahua-Christian dialogue.

Boletín de Literatura Oral

Boletín de Literatura Oral (BLO)

ABSTRACT: The theme of the Devil offering to build a bridge in one night in exchange for the soul of the victim has a considerable presence in folk narrative and is internationally widespread. An analysis of the twenty seven Catalan versions featuring the devil as a bridge builder» as the main character shows that these stories vary in nature and can be ascribed to genres related to the legend and the folktale, such as the satanic legend, the explanatory tradition, the comic tale and the religious (pious) story. RESUMEN: El tema del diablo que se ofrece para construir un puente en una noche a cambio del alma de la víctima tiene una notable presencia en la narrativa folclórica y cuenta con una amplia difusión internacional. El análisis de veintisiete versiones catalanas que tienen como protagonista el diablo como constructor de un puente muestra que estos relatos son de naturaleza diversa y que pueden adscribirse a géneros relacionados con la leyenda y el cuento popular, como son la leyenda satánica, la tradición explicativa, el cuento jocoso y el cuento religioso (piadoso).

Amerindia. Revue d'Ethnolinguistique Amerindienne, 9: 49-78

Rosaleen E Howard

Guilhem Olivier

Words & Worlds Turned Around: Indigenous Christianities in Colonial Latin America, David Tavárez , ed.

The Hispanic Society of America holds a manuscript that contains two Nahuatl religious dramas that up until recently were unknown to scholars. Both are highly creative adaptations of the medieval legend of Antichrist, a subject that is something of a rarity in the corpus of colonial Nahuatl religious literature. This chapter will begin by arguing that the Nahua who composed these texts did so independent of the oversight of European friars. This circumstance resulted in a uniquely Nahua performance of Christianity, one in which the doctrinal discourses of the author’s religious education were allowed to unfold in a relatively unrestricted way. This paper will argue that the language of the canonical doctrinas was manipulated and adapted in ways that made sense to Nahua Christians. The resulting texts constitute what Mary Louise Pratt refers to as “autoethnography.” By appropriating the colonizer’s discourses, the author of these plays offers a subtle but unmistakable counter-narrative that challenge the colonizer’s negative characterizations of native Christians.

Historical Research

Fernando Cervantes

Iris Gareis

In: Gareis, Iris (ed.), 2008: Entidades maléficas y conceptos del mal en las religiones latinoamericanas / Evil Entities and Concepts of Evil in Latin American Religions. (Bonner Amerikanistische Studien, Bd.45). Aachen: Shaker Verlag.

Jean Karl Gaverza

This thesis deals with Philippine higher and lower mythology. Terms such as the Aswang were semantically deconstructed to delineate between the different aspects and connotations on what the Philippine idea of different types of halimaw can be represented by one lexical item. Themes and motifs of Philippine myths were extracted from different mythological stories. Philippine higher mythology was organized by ethnolinguistic group in terms of cosmogony, cosmology, the conceptualization of the soul and the deities associated. Philippine lower mythology and the creatures associated were given a new classification. For more information on Philippine mythical Creatures please visit phspirits.com

Ancient Mesoamerica

Justyna Olko , Julia Madajczak

Yolia is one of the principal indigenous terms present in Christian Nahua terminology in the first decades of European contact. It is employed for "soul" or "spirit" and often forms a doublet with ánima in Nahuatl texts of an ecclesiastical, devotional, or secular nature. The term-yolia/teyolia has also lived a rich and fascinating life in scholarly literature. Its etymology ("the means for one's living") is strikingly similar to that of the Spanish word ánima, or "soul." Taking into account the possibility that attestations of the seemingly pre-Hispanic-yolia can be identified in some of the written sources, we have reviewed historical, linguistic, and anthropological evidence concerning this term in order to revisit the Nahua concept of the "soul." We also scrutinize the very origin of-yolia in academic discourse. This analysis, based on broader historical and linguistic evidence referring to both pre-Conquest beliefs and Christianization in sixteenth-century central Mexico, is the point of departure for proposing and substantiating an alternative hypothesis about the origin of-yolia. Our precise focus has been to trace and pinpoint a pervasive Christian influence, manifest both in indigenous Colonial texts and conceptual frameworks of modern scholars interpreting them. We conclude that-yolia is a neologism created in the early Colonial period.

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English to Binisaya - Cebuano Dictionary and Thesaurus.