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.
critical discourse analysis, jihad, parang sabil, Tausug
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.
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.
No abstract
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