Since its implementation in 2012, the Philippines mother tongue-based multilingual education (MTB-MLE) program has already generated issues that point to the seemingly inadequate preparation of the education bureau when it comes to teacher training and instructional materials production. However, one concern that is seldom mentioned in the literature is the learners attitude toward the languages they learn in the process. This is crucial because this attitude could reveal their learning motivations and formation of linguistic and sociocultural identity. Informed by the notion of language attitudes and construction of identity, this study explores the perception of trilingual children on their mother tongue and second languagesIlocano, Filipino, and English, vis--vis their identity construction. Results show that most of the learners hold a positive attitude toward the three languages. However, the identified negative attitudes of some learners as regards these languages may cause pedagogical concerns linking to language teaching and the discourse of culture, nationalism, and globalization.DOI: doi.org/10.24071/llt.2020.230107
and graduate levels. Her research interests include language teaching, language testing and assessment, linguistics, Philippine languages, and sociolinguistics.
As one of the official languages of the Philippines, English predominantly figures in thedomains of education, government, and the judiciary. This reality has always put English at the top of the linguistic ladder, relegating local languages to lower ranks. This scenario appears to be evident also in the domain of the church. In this paper, I investigate signs posted within the compound of a major Catholic church located in the Philippines in terms of types and language use. Informed by linguistic landscape concepts pioneered by Landry and Bourhis (1997), Spolsky and Cooper (1991), and Ben-Rafael (2009), I analyzed over a hundred signs in the religious linguistic landscape, which I call ‘churchscape’. Findings show that English dominates in the churchscape as a language of communication and language of tourism while local languages such as Filipino and Pangasinan assume a secondary role in the churchscape. This study affords us an interesting view and alternative understanding of multilingualism as a phenomenon through the churchscape in question.
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