This ethnographic paper deals with the expression of profanity in Cebuano and Bahasa Sug. Data has shown that various profanities in these two languages are based on religion, sex, effluvia, and assault to the "face". Spanish and Arabic loanwords are manifested in Cebuano and Bahasa Sug, respectively, due to religion. Sex-based profanities, effluvia, and profanities against the "face" are expressed using the indigenous languages. It is noteworthy that Cebuano has more expressions of profanity compared to Bahasa Sug. For the Christian Cebuanos, uttering profanity is more of a pardonable venial sin in contrast to the unpardonable mortal sin. For the Muslim speakers of Bahasa Sug, Islam is a way of life which goes strongly with the observance of adat, the customary laws. Hence profanity among speakers of Bahasa Sug is sanctioned by the Islamic faith and declared haram, religiously forbidden.
In the Muslim discourse, there is a feminist sentiment growing among Muslimahs in the world. In the Philippines where Muslims are a minority, it is necessary to know their sentiments to contribute to the development of the gender discourse on Muslimahs. Hence, this paper endeavors to unveil the image of the female Filipino Muslims in short stories written in English by female Filipino Muslims namely Pearlsha Abubakar, Arifah Macacua Jamil, and Loren Halilah Lao. By using feminist stylistic analysis, this paper aims to answer the main problem: How do female Muslim writers construct the image of the Muslimahs in selected short stories? After examining the passages that contain the descriptions and actions of the female characters in Abubakar's Magrib, Jamil's Mukna, and Lao's The Trip to a Forbidden Land, findings revealed that the female Filipino Muslim writers construct the image of Muslimahs as individuals who are struggling with the teachings of Islam and the tradition of the tribe. The parents of the female characters, specifically the father, shape the image of the Muslimah, a manifestation that they are doing their responsibility as khalifah 'bearer of Allah's trust'. Thus, it is in consonance with the principle of Musawah, a global Muslim feminist group, that men are not superior over women in Islam.
critical discourse analysis, jihad, parang sabil, Tausug
Natural conversations contain expressions that can be deciphered through their contextual use. These expressions are often flexible, allowing them to function beyond their literal meaning. Thus, pragmatics is functional in explaining their significance in speakers' utterances, mainly when expressing affirmation and disapproval. This study investigates the pragmatic functions of agreeing and disagreeing formulaic expressions in the Cebuano language, namely o/oo, lagi, bitaw, mao, wala, and dili. The framework of Tanangkingsing (2009) was employed to analyze and describe the functions of agreeing and disagreeing formulaic expressions in the Cebuano language used in a radio conversation. The study revealed that agreeing formulaic expressions are primarily used to convey agreement to the statements of the other participants in the conversation and affirm their own statements. On the other hand, disagreeing formulaic expressions are primarily used to convey contradiction to the perceived wrong information given by the other speakers in a conversation, opposing views or counterarguments to the opinions stated in a conversation, and expressions to serve as negation. Agreeing and disagreeing formulaic expressions in the Cebuano language have various functions depending on the context and the speaker's purpose.
No abstract
We can see foreign social scientists crisscrossing our archipelago doing research on the Philippines. It has been like this since the arrival of the western powers and up to this day wherein we leave the burden of the search for indigenous knowledge and wisdom to the foreign scholars. Setting the foreign researchers’ feat aside, doing social science research with this type of result in view is an insurmountable task that has been adequately accomplished by the team of faculty members from the University of Southeastern Philippines and Davao Oriental State College of Science and Technology with the generous support of Senator Loren Legarda. From the first four pages bearing the introduction, it can be deduced right away that this manuscript is a product of an exciting fieldwork and rigorous ethnography –a commendable endeavor indeed. Reassuringly, I am making it clear that this breakthrough research should be continued for it is time that the local academia must take into its hands the thrust of documenting and preserving indigenous knowledge systems within its geographical vicinity. The familiarity and the proximity of the academic communities with the indigenous communities do not only project the idea of awareness, but also the degree of interest and intellectual curiosity that will facilitate in the tapping of the indispensable communities for the enhancement of the existing education policies, research agenda, and pedagogical endeavors among others. With the great merits this book has and the use of English language in its text, I am sure that this book will not be only used in the local academic communities, but it will find its way into the many libraries and university holdings in the country and abroad.
We are pleased to announce the release of Volume 28, Issue 1, of the Southeastern Philippines Journal of Research and Development (SPJRD), the official international, peer-reviewed, and open-access journal of the University of Southeastern Philippines.SPJRD Volume 28, Issue 1, features five articles out of 41 papers submitted to the journal by researchers worldwide. This suggests that the SPJRD pays enormous attention to the quality of the papers it accepts for publication. Moreover, the recent inclusion of its issues in the Andrew Gonzales Philippine Citation Index attests to its commitment to publishing research articles on par with the international research community’s standards.In the first article of this issue, Tran Nguyen Phuoc Thong from the Cooperation Center for Lawyer Training on International Trade, Judicial Academy in Ho Chi Minh City, Vietnam, evaluates the influence of cross-ownership in Philippine and Vietnamese laws through agency theory and corporate governance models and makes some recommendations for Philippine and Vietnamese laws.In the second article, Daisy T. Besing and Rhinna M. Saan of the University of Southeastern Philippines zero in on the productivity and financial performance of income-generating projects (IGPs) of a Philippine state university in the Davao Region, Philippines. They end their paper with a proposal for strategic decisions to improve the performance of IGPs of a Philippine state university.The next two articles talk about Philippine literature and culture. Takashi Tsuji of Saga University in Japan explores the Philippine society and culture by analyzing the structure and content of Philippine folktales featuring monkeys found among Ilokano, Kalinga, Tinguian, Tagalog, Bicolano, Ilonggo, Meranaw, Bukidnon, Kapampangan, and Bisaya. Tsuji concludes that, contrary to the cunning and selfishness of the monkeys in folktales, the monkey is symbolic of pursuing the virtues of a culture rooted in reciprocal relationships, which Filipinos value the most.The other article on Philippine literature and culture highlights the unsung hero of Tapul Island, Sulu, Philippines. Nelson S. Dino, Mary Joyce Z. Guinto-Sali, Al-Haniff Lee Matolo of the Mindanao State University in Tawi-tawi and their counterparts from Universiti Malaysia Sabah and USeP, examine the character archetypes of Panglima Sayyadi based on kissa, an oral narrative passed down through generations.The article of Dino and his colleagues does not only reveal the characteristics of Panglima Sayyadi as a leader of the Sulu Forces, but more importantly, serves as an inspiration to the young generations of Tau Sug to protect their hula (homeland), bangsa (nation) and agama (religion) against the colonizers.Ending this issue with applied linguistics and religious studies, the article of Raymund T. Palayon of the Muban Chombueng Rajabhat University and David D. Perrodin of the Mahidol University in Thailand investigates the characteristics of Christ claimants by focusing on the language in their discourses from the aboutness and communication style perspectives. The use of corpus-based methodology by Palayon and Perrodin offers a new perspective on identifying the characteristics of Christ claimants, which is underexplored in applied linguistics and religious studies.The articles in this volume deal with issues and perspectives of crucial importance to our country and the ASEAN. Hence, let me end this note with sincere felicitations to our authors, editors, reviewers, and the USeP Publication Board for realizing this scholarly endeavor.
This study explores Panglima Sayyadi, the Tau Sug hero of Tapul Island, Sulu, Philippines, whose account was obtained from a kissa, an oral narrative passed down through generations in an unstructured form. It analyzesthe character archetypes of the Tau Sug Hero to investigate his disposition as the commanding leader of the Sulu Forces against the colonizers’ imposition, as depicted by the old Tau Sug folks who recall his history. To reveal his characteristics, an archetypal literary criticism is employed in this study, which examines three classified character archetypes: The Ego Types, The Self Types, and The Soul Types. The results indicate that Panglima Sayyadi’s character was an amalgamation of the three motifs, being the Warrior and the Traditionalist of the Ego Type, the Leader and the Thinker of the Self Type, and the Revolutionary and the Visionary of the Soul Type, which implies his courage to defend and loyalty to his belief system. It can also be concluded that these archetypes are innate to his individuality as a Tau Sug.
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