21st Century Literature from the Philippines and the World

2nd Semester Quarter 4 Week 7

LEARNING SHEET
Content :Literary genres, Traditions and forms from different
national literature and cultures, namely, Asian, Anglo-
American, European, Latin American, and African
Content : The Learner will be able to understand and appreciate
Standard literary texts in various genres across national literature
and cultures.
Learning : Writing a close analysis and critical interpretation of
Competencies literary text, applying a reading approach, and doing an
adaptation of these, require from the learner the ability
to- explain the texts in terms of literary elements,
genres, and the traditions. (EN12Lit-IIa-22; EN12Lit_IIb-
32)
Activity Title :Asian Literature: JAPAN
Reference(s) : 21st Century Literature from the Philippines and the
World (ADM) Quarter 2 - Module 2
Literature Around the World
BACKGROUND INFORMATION FOR THE LEARNERS (BIL)
Japanese Literature
Makurakotoba-literally “pillow words” in English-are figure of speech
used in Japanese waka poetry in which epithets are used in association
with certain words.
Figures of speech are used in writing to show comparison. Some of
these are simile, metaphor, analogy, allegory, and allusion.
Simile-figurative language drawing comparison: a figure of speech that
draws a comparison between two different things, especially a phrase
containing the word "like" or "as," e.g. "as white as a sheet".
Metaphor-implicit comparison: the use to describe somebody or something
of a word or phrase that is not meant literally but by means of a vivid
comparison expresses something about him, her, or it, e.g. saying that
somebody is a snake.
Analogy-comparison: a comparison between two things that are similar in
some way, often used to help explain something or make it easier to
understand.
Allegory-symbolic work: a work in which the characters and events are to be
understood as representing other things and symbolically expressing a
deeper, often spiritual, moral, or political meaning
Allusion- indirect reference: an indirect reference to somebody or something
e.g.He made an allusion to marital problems.
Japanese literature has been influenced heavily by the Chinese
literature from the ancient period all the way to the Edo Period (1603-1868)
which corresponds to the early modern Japanese literature. Japanese
literary works also reveal elements of Indian and later of Western elements
but above all, they reveal a distinct style which has also greatly influenced
both Eastern and Western literatures.
Japanese literature can be divided into four periods: the
ancient, classical, medieval, and modern. Ancient literature in Japan deals
primarily with myths and legends. Tales like the creation of Japan, wherein
the islands came from the gemstones imbued in the swords of gods are very
prominent during this period. The celebrated writers during this period are
Ono Yasumaro, Nihon Shoki, and Man’yoshu who wrote based on real
events in the country.
The classical literature in Japan occurred during the golden
age, the Heian period. During this period, Murasaki Shikibu, one of the
greatest Japanese writers, wrote the seminal text, Tale of Genji. Tale of
Genji, considered the world’s first novel, is a very charming and accurate
depiction of the Japanese court during the Heian period under the reign of
Empress Akiko.
History and literature were intertwined during the Medieval
period due to the influence of the civil wars and the emergence of the
warrior class. Thus, war tales are very prominent during this period.
Besides war stories and tales, the popular form of Japanese poetry, the
renga, saw its rise.
Modern literature can be further divided into early modern,
which happened during the Edo period, and modern, which started during
the Meiji period, when Japan opened its doors to the West. The early
modern gave way to the rise of new genres like the Japanese drama,
kabuki, the poetry form known for its simplicity and subtlety, haiku, and
the yomihon, a type of Japanese book which put little emphasis on
illustration.
The modern period also marked the emergence of new styles of
writing. Japanese writers started to romanticize and tried experimenting
with different genres and subject matters. The Second World War heavily
affected Japanese literature but soon, the distinct Japanese style of writing
manage to regain its popularity. Some of the prominent modern Japanese
writers are Yasunari Kawabata, Kobi Abe, Takiji Kobayashi, and Haruki
Murakami to mention a few.
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Activity 1. All about Japanese Literature

Direction: Fill in the correct word/s to complete each statement below
about Japanese literature. Choose from the word bank.
China ancient myths Heian Tale of Genji literature
classical medieval modern legends history drama
kabuki poetry yomihon

1. The country which has much influence on Japanese literature was

____________.
2. Japanese literature can be divided into four periods: the ___________,
____________, ___________________, and ________________.
3. Ancient literature in Japan deals primarily with ______________ and
__________.
4. The classical literature in Japan occurred during the golden age, the
____________ period.
5. ______________ is considered the world’s first novel.
6. ____________ and ______________ intertwined during the Medieval period
due to the influence of the civil wars and the emergence of the warrior class.
7. The early modern period gave way to the rise of new genres like the
Japanese _____________, _______________, _________________, and
_____________
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21st Century Literature from the Philippines and the World
2nd Semester Quarter 4 Week 8
LEARNING SHEET

Content : Literary genres, Traditions and forms from different

national literature and cultures, namely, Asian,
Anglo-American, European, Latin American, and
African
Content : The Learner will be able to understand and
Standard appreciate literary texts in various genres across
national literature and cultures.
Learning :Writing a close analysis and critical interpretation of
Competencies literary text, applying a reading approach, and doing
an adaptation of these, require from the learner the
ability to- explain the texts in terms of literary
elements, genres, and the traditions.(EN12Lit-IIa-22;
EN12Lit-IIb-32)
Activity Title :Asian Literature: AFRICA
Reference(s) :21st Century Literature from the Philippines and the
World (ADM) Quarter 2 - Module 2 Literature Around
the World
BACKGROUND INFORMATION FOR THE LEARNERS (BIL)
African Literature
The development of African literature, from its oral tradition up to the
current trends, reflects the history of its people, the continent’s feelings and
the minds of its population.
Having been denied sharing their unique culture to the rest of the world,
African literature takes pride in their identity as a people along with their
rich heritage. The Dark Continent enjoys a vast collection of masterpieces,
both in oral and written literature, which are highly diverse and at the same
time common.
 The writings on Africa started in the middle ages when Arabic was
introduced to them and then it moved forward in the 1800s with the coming
of the alphabet. With the birth of the Negritude (which literally means
‘blackness’) movement in 1934, African writers committed to look into their
own culture, traditions, and values that can be applied in the modern
world. The drive of writers to write and excite political freedom grew and the
dignity of African traditions has been asserted. The Negritude movement
opened the avenue for writers to celebrate what is truly African.
Though African writers like Chinua Achebe, Wole Soyinka, Kofi
Awoonor, Ngugi wa Thiong’o, Okot p’Bitek, Dennis Crutus, Es’kia
Mphahlele, Nadine Gordimer, and Jacques Rabemananjara wrote in
European language, they nevertheless embodied the spirit of nationalism.
So strong and effective were their works that they gained worldwide
acclaim.
In the aftermath of the colonial experience, African writers have since
chronicled new challenges that have emerged in their respective societies.
New, sovereign governments may have been installed, but their own
problems caused writers to react. This was evident in the case of Ngugi wa
Thiong’o, who was imprisoned for a play considered to have subversive
messages against the Kenyan administration of the time. Corruption in
society, a longstanding theme of African writers in postcolonial times, was
reflected in V.Y. Mudimbe’s Before the Birth of the Moon (1989).
(https://www.scribd.com/document/412634387/21st-Century-Literature-
of-the-Philippines-and-of-the-World-1) and Simoun Victor D. Redoblado,
(Brilliant Creations Publishing, Inc., 2017)
The Clever Young Man and the Rawera (the Comforter) and the
Monster Monster
Tanzania Nairobi, Kenya
Once upon a time in East Africa, the A long time ago, the people of Funtu
monster or ogre Shing’weng’we lived happily. They worked hard and
swallowed all the people in the produced much food. They loved
world together with all the domestic each other. The King was kind:
animals, except one pregnant everybody loved him. Meanwhile,
woman who hid in a pile of chaff. there was a woman, Ng’uono, who
Later this woman gave birth to a lived in the village. Because she was
boy named Masala Kulangwa barren, men refused to marry her.
(whose name means “the smart or Elders forcefully married Ng’uono to
clever person who understands Jater, an old man. Ng’uono and
quickly”). When he grew up he Jater had no friends. Despite being
asked: “Mother, why are there only treated badly, they were not bitter.
the two of us? Where are the other They humbly accepted their
people?” She answered: “My dear situation.
one, everyone else was swallowed by One day, there was a feast. As
Shing’weng’we. We two are the only usual, Ng’uono and Jater were not
ones left.” invited. From their home, they
From that day on, the young man heard people singing and shouting
started looking for the monster. One
day, he killed a grasshopper and
arrived home singing: “Mother,
Mother, I have killed
he killed a grasshopper and arrived
home singing: “Mother, Mother, I
have killed Shing’weng’we. Rejoice
and shout for joy.” But his mother
answered: “My dear one, this is only
a grasshopper, not the monster.
Let’s roast him and eat him.”
Another day, he killed a bird and
arrived home singing: “Mother,
Mother, I have killed Shing’weng’we
up in the hills. Rejoice and shout for
joy.” But his mother answered: “My
dear one, this is only a bird, not the
monster. Let’s roast it and eat it.”
33
Another day he killed a small gazelle
and arrived home singing: “Mother,
Mother, I have killed Shing’weng’we
up in the hills. Rejoice and shout for
joy.” But his mother answered: “My
dear one, this is only a small
gazelle, not the monster. Let’s roast
it and eat it.”
Another day he killed an antelope
and arrived home singing: “Mother,
Mother, I have killed Shing’weng’we
up in the hills. Rejoice and shout for
joy.” But his mother answered: “My
dear one, this is only an antelope,
not the monster. Let’s roast it and
eat it.”
Finally, the clever young man
Masala Kulangwa found
Shing’weng’we, overcame him and
cut open the monster’s stomach.
Out came his father, along with his
relatives and all the other people.
But by bad luck, when he split open
the monster’s back, Masala
Kulangwa cut off the ear of an old
woman. This woman became very
angry and insulted the young man.
joyfully. Suddenly, the music
stopped. Cries of agony filled the
air. Curious, Jater and Ng’uono
came out. What they saw frightened
them. Creatures bigger than millet
granaries, with eyes as big as
cooking pots surrounded the village.
These odd-looking beings had hairy
bodies, with claws for toes. Ng’uono
and Jater trembled just by looking
at them. “These are monsters. Let
us run,” Ng’uono said fearfully. “No.
They will reach us in no time and
eat us up,” Jater said. “Come with
me,” he said, taking his wife by the
hand. They hid in a hole under a big
tree. They could hear people crying
as the monsters chased them. The
noise stopped after a long time.
“Wait here. I will go and see what is
happening,” Jater said to his wife.
“You cannot go out there! You will
be killed,” Ng’uono objected. Jater
ignored her and slid out of the hole.
There was not a single person. The
monster had flattened all the huts.
The crops were all destroyed.
Shocked, Jater stood out there, lost
in thought. Back in the hole,
Ng’uono was worried about her
husband. Unable to wait any longer,
she came out and saw him. “Oh!
What destruction!” she moaned.
Walking towards him, she asked,
“What shall we do?” “I don’t know,”
Jater replied sadly. They sat under
the big tree and soon fell asleep.
Ng’uono was woken up by the cry of
a bird perched on her forehead.
“Wake up. What happened?” asked
the bird. Sobbing, she told him the
story. “Wake up hour husband and
follow me,” the bird commanded.
After walking for several days, the
bird led them to a valley, green with
vegetation, beautiful flowers and
She tried to bewitch him. But
Masala Kulangwa found medicine
and healed the old woman. Then, all
the people declared the young man
chief and raised him up in the
Chief’s Chair. Masala Kulangwa
became the chief of the whole world
and his mother became the Queen
Mother.
clear streams. “This is your new
home. There are crops of all types:
harvest them and eat.” After saying
this the bird turned to fly away.
“Oh! Before I leave… Ng’uono, take
good care of your son. Bye.” “What
are you talking about? I am …” she
started but the bird had already
flown away Jater and his wife
remained standing, unable to
understand. Ng’uono gave birth to a
baby boy a few months later. They
called him Rawera, the comforter.
Rawera grew up strong and
obedient. One afternoon, while he
was out hunting, he saw huge
footprints at the edge of the forest.
The footprints were bigger than any
he had seen before. Afraid but
curious, he followed the footprints.
Deeper and deeper he went into the
thick forest. The forest was so dark
that he could not find his way
through. Tired, he sat under the
nearest tree and fell asleep, his dog
beside him. The barking of the dog
woke him. Sleepily, he stood up.
And then heard it: a voice stronger
than thunder. It came from deep
inside the forest. He could not
understand what the voice said.
Soon, there were more voices,
equally loud. The earth shook and
trees swayed. Frightened, Rawera
ran. Fear, hunger and confusion
slowed him tremendously. The
slower he ran, the louder the voices
became. Finally, he reached the
edge of the forest and collapsed. He
could no longer hear the terrible
voices.
He rested for a few minutes and
walked home. “Where have you
been,” his mother asked. “Mother, I
was just out for hunting,” “Never
stay late in the forest: it is
dangerous,” warned his father. He
did not tell them what happened.
For many days after, Rawera
thought about the voices. He was
sure the creatures were not human.
Determmined to find out, he made
several poisoned arrows and spears.
He hid these carefully. For many
months, he trained his dog and fed
it well. His dog, Sibuor, grew large
and fierce. Satisfied with his
preparations, Rawera set out at
dawn one day. He took his weapons
and told his parents that he was
going hunting. At the edge of the
forest, he stopped to eat, rest and
feed his dog. Soon after, they
entered the forest. They walked for a
long, long time without hearing any
sound. Rawera was disappointed
but he walked on. “Stop!” a voiced
called from above. He looked up
anxiously but did not see anything
and walked on. “I said stop. You will
be killed,” the shrill voice said
again. “Who are you and how do
you know where I am going?”
Rawera asked. A bird landed on his
forehead, scaring him. He jumped to
one side, ready to attack. “Do not
kill me. I want to save you,” the bird
said, perching on Sibuor’s head.
“The voices you hear the other time
belong to monsters. They ate your
ancestors. I am sure your parents
told you this. Now, go back home.
“Whaaat? Monsters live here?’
Rawera asked. “Believe it: in this
forest live many monsters,” the bird
confirmed. “You say these monsters
ate my people? How then can you
tell me to go back? I will find and
kill them all. Show me where to find
them,” Rawera said defiantly. “Well,
I have warned you. Come with me.”
The bird led Rawera and Sibuor
further into the forest. “Look over
there,” he said upon reaching a
clearing. Rawera trembled at the
sight before him: many giants
seated round a big fire. Their bodies
were hairy. Smoke escaped from
their big noses. Seeing how
frightened Rawera was, the bird
said, “I told you. You can fight
them, can you?” “Bu-u-t they killed
my people. I must kill them,”
Rawera stammered. “Because you
are so determined, I will help you,”
said the bird. “When you shoot
them, aim for the palm. Go now.”
His dog beside him, Rawera walked
into the clearing. The monsters
smelled him may meters away,
stood as one and walked to meet
him, saliva pouring from their big
mouths. Terrified, Rawera turned
back and ran. “Do not run. Turn
back and shoot,” the bird
encouraged him.
He turned, took aim and fired his
first arrow. One of the monsters
swallowed it. “Shoot at the palm,”
the bird shouted. The monsters
were approaching fast. Rawera let
go of another arrow. He aimed at
the palm and felled one monster.
Encouraged, he shot the monsters
rapidly. Only one remained, the
biggest of them.
Rawera had only one arrow left.
“Wait,” the bird called out. “Let
Sibuor go out and meet him. Then,
shoot the monster through the left
ear.” Rawera commanded his dog to
attack the monster. As the monster
picked Sibuor to swallow him,
Rawera shot him through the left
ear. The monster died. “Cut the
monster’s big toes,” the bird ordered
Rawera. When he did, all the people
who had been eaten by the
 monsters came out. They were
excited to be back. They thanked
Rawera.
They all walked to the valley where
Rawera and his parents lived. Jater
and Ng’uono were happy to see all
the people of the village. After
listening to Rawera’s story,
everybody was proud of him. They
made him chief. All villagers then
respected Ng’uono and Jater.

Things Fall Apart (summary)

Chinua Achebe
Okonkwo is a wealthy and respected warrior of the Umuofia clan, a
lower Nigerian tribe that is part of a consortium of nine connected villages.
He is haunted by the actions of Unoka, his cowardly and spendthrift
father, who died in disrepute, leaving many village debts unsettled. In
response, Okonkwo became a clansman, warrior, farmer, and family
provider extraordinaire. He has a twelve-year-old son named Nwoye whom
he finds lazy; Okonkwo worries that Nwoye will end up a failure like
Unoka.
In a settlement with a neighboring tribe, Umuofia wins a virgin and a
fifteen-year-old boy. Okonkwo takes charge of the boy, Ikemefuna, and
finds an ideal son in him. Nwoye likewise forms a strong attachment to
the newcomer. Despite his fondness for Ikemefuna and despite the fact
that the boy begins to call him “father,” Okonkwo does not let himself
show any affection for him.
During the Week of Peace, Okonkwo accuses his youngest wife,
Ojiugo, of negligence. He severely beats her, breaking the peace of the
sacred week. He makes some sacrifices to show his repentance, but he
has shocked his community irreparably.
Ikemefuna stays with Okonkwo’s family for three years. Nwoye looks up to
him as an older brother and, much to Okonkwo’s pleasure, develops a
more masculine attitude. One day, the locusts come to Umuofia—they will
come every year for seven years before disappearing for another
generation. The village excitedly collects them because they are good to eat
when cooked.
Ogbuefi Ezeudu, a respected village elder, informs Okonkwo in
private that the Oracle has said that Ikemefuna must be killed. He tells
Okonkwo that because Ikemefuna calls him “father,” Okonkwo should not
take part in the boy’s death. Okonkwo lies to Ikemefuna, telling him that
they must return him to his home village. Nwoye bursts into tears.
As he walks with the men of Umuofia, Ikemefuna thinks about seeing his
mother. After several hours of walking, some of Okonkwo’s clansmen
attack the boy with machetes. Ikemefuna runs to Okonkwo for help. But
Okonkwo, who doesn’t wish to look weak in front of his fellow tribesmen,
cuts the boy down despite the Oracle’s admonishment. When Okonkwo
returns home, Nwoye deduces that his friend is dead.
Okonkwo sinks into a depression, neither able to sleep nor eat. He visits
his friend Obierika and begins to feel revived a bit. Okonkwo’s daughter
Ezinma falls ill, but she recovers after Okonkwo gathers leaves for her
medicine.
The death of Ogbuefi Ezeudu is announced to the surrounding
villages by means of the ekwe, a musical instrument. Okonkwo feels guilty
because the last time Ezeudu visited him was to warn him against taking
part in Ikemefuna’s death. At Ogbuefi Ezeudu’s large and elaborate
funeral, the men beat drums and fire their guns. Tragedy compounds
upon itself when Okonkwo’s gun explodes and kills Ogbuefi Ezeudu’s
sixteen-year-old son.
Because killing a clansman is a crime against the earth goddess,
Okonkwo must take his family into exile for seven years in order to atone.
He gathers his most valuable belongings and takes his family to his
mother’s natal village, Mbanta. The men from Ogbuefi Ezeudu’s quarter
burn Okonkwo’s buildings and kill his animals to cleanse the village of his
sin.
Okonkwo’s kinsmen, especially his uncle, Uchendu, receive him warmly.
They help him build a new compound of huts and lend him yam seeds to
start a farm. Although he is bitterly disappointed at his misfortune,
Okonkwo reconciles himself to life in his motherland.
During the second year of Okonkwo’s exile, Obierika brings several bags of
cowries (shells used as currency) that he has made by selling Okonkwo’s
yams. Obierika plans to continue to do so until Okonkwo returns to the
village. Obierika also brings the bad news that Abame, another village,
has been destroyed by the white man.
Soon afterward, six missionaries travel to Mbanta. Through an
interpreter named Mr. Kiaga, the missionaries’ leader, Mr. Brown, speaks
to the villagers. He tells them that their gods are false and that
worshipping more than one God is idolatrous. But the villagers do not
understand how the Holy Trinity can be accepted as one God. Although
his aim is to convert the residents of Umuofia to Christianity, Mr. Brown
does not allow his followers to antagonize the clan.
Mr. Brown grows ill and is soon replaced by Reverend James Smith, an
intolerant and strict man. The more zealous converts are relieved to be
free of Mr. Brown’s policy of restraint. One such convert, Enoch, dares to
unmask an egwugwu during the annual ceremony to honor the earth
deity, an act equivalent to killing an ancestral spirit. The next day, the
egwugwu burn Enoch’s compound and Reverend Smith’s church to the
ground.
The District Commissioner is upset by the burning of the church and
requests that the leaders of Umuofia meet with him. Once they are
gathered, however, the leaders are handcuffed and thrown in jail, where
they suffer insults and physical abuse.
After the prisoners are released, the clansmen hold a meeting, during
which five court messengers approach and order the clansmen to desist.
Expecting his fellow clan members to join him in uprising, Okonkwo kills
their leader with his machete. When the crowd allows the other
messengers to escape, Okonkwo realizes that his clan is not willing to go
to war.
When the District Commissioner arrives at Okonkwo’s compound, he finds
that Okonkwo has hanged himself. Obierika and his friends lead the
commissioner to the body. Obierika explains that suicide is a grave sin; thus,
according to custom, none of Okonkwo’s clansmen may touch his body.

Performance Task:What you know in African Literature.

Direction: Explain what you have learned about the readings in the African
Literature writings.

1. What is unique about African culture as shown in the myths you’ve read?
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
____________________________________________________
______________________________________________________________
2. How can you show heroism today?
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
__________ ______________________________________________________________

Rubric:
Acceptable (3 Good(5 points) Excellent (10
points) points)
Topic Sentence Unclear or Basic topic Clear topic
lacking topic sentence, doesn’t sentence
sentences fully introduce introducing key
response. elements of the
paragraph
Evidence Minimal or One to two Three or more
irrelevant relevant relevant
evidence supporting supporting
details. details
Explanation No explanation Minimal Complete
explanation. explanation

21st Century Literature from the Philippines and the World

2nd Semester Quarter 4 Week 7-8
 Summative 4
Direction: Read the statement carefully. Choose the letter of the correct answer and shade it in
a given answer sheet.
Test I: Write the letter of the correct answer on the space provided.

1. The writers started to romanticize and tried experimenting with different genres and subject matters.

a. Chinese Literature b. Singapore Literature c. Japanese Literature d. African Literature

2. Short Japanese poem: a form of Japanese poetry with 17 syllables in three unrhymed lines of five, seven, and five
syllables, often describing nature or a season.

a.Haiku b. Kabuki c. Yomihon d. Haruki

3.Type of Japanese book from Edo period.

a. Kabuki b. Haruki c. Yomihon d. Naruto

4. Who is the writer of Tale of Genji?

a. Murasaki Shikibu, b. Haruki Murakami c. Yukio Mishima d. Banana Yoshimoto

5. What country has much influence on Japanese literature?

a. USA b. Korea c. China d. Thailand

6. The classical literature in Japan occurred during this period.

a. Nara b. Heian c. Muromachi d. Edo

7. What is considered as the world’s first novel?

a. The Tale of Genji c. Tales of Amadou Koumba

b. The Tale of Vesperia d. Tales of the World

8. You know who I’m taking about : Betty, the one who used to work at the library and always wear her hair in a bun.
How could you prove that this is a tension in the story?

a. Because it build up suspense.

b. Because there is struggling between opposing forces.

c. Because there is revelation.

d. Because this is the central idea of the story.

9. The result of climax, and the part when things start falling into place for the characters.

a. denouement b. falling action c. conflict d. exposition

10. What is the result if the writer tells the place in which the events of a story are said to occur.?

a. The writer emphasized the setting of story. c. The writer emphasize where the climax occur.

b. The writing tells the theme of the story. d. The writer c

11. The following is the basic component of story. Except

a. plot b. conflict c. setting d. climax

12. Theme is the underlying message that the writer would like to get across. Determine the theme of story “Things
Fall Apart.”

a. struggle between change and tradition c. struggle of Okonkwo

b. struggle between Okonkwo and the whites d. struggle of the colonizers

13. Which of the following is the exposition of the “The Clever Young Man and the Monster “?

a. The woman gave birth to a boy named Masala Kulangwa.

b. From that day on, the young man started looking for the monster.

c. When he grew up he asked: “Mother, why are there only the two of us?

d. The monster or ogre Shing’weng’we swallowed all the people in the world.

14. In Snow White, a moment of rising action would be when the magic mirror warns the queen that she is no more
the fairest lady of the land. How could you prove that this is the rising action?

a. It build-up tension c. The story or sequence of events in something

b. The most important or exciting point d. Opposition between or among characters
15. It is where the story reaches its final conclusion and the writer starts to tell the ending by explaining a finality to
make the story complete.

a. exposition b. climax c. falling action d. denouement