Journal articles on the topic 'Tagalog (Filipino)'
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Jacobo, J. Pilapil, and Eileen Legaspi-Ramirez. "Tagalog/Filipino." Southeast of Now: Directions in Contemporary and Modern Art in Asia 2, no. 2 (2018): 101–11. http://dx.doi.org/10.1353/sen.2018.0022.
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Tappy, Yunita Peggy. "EXPERIENCE ON NURSE-PATIENT INTERACTION WITH FILIPINO CLIENTS AMONG NON-TAGALOG SPEAKING BSN STUDENTS." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 155–67. http://dx.doi.org/10.35974/isc.v7i1.937.
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Introduction: Philippines have experienced an increase of international students in various programmes especially in nursing program and medical program. This programs required students to have clinical exposure where the students are expected to have good interaction with the patient. The aim of this study is to explore the experience of non-Tagalog speaking nursing students on nurse-patient interaction with Filipino clients.
Methods: A qualitative design was used in this study. A Semi structured interview also was used in this study. This study included seven main informants or non-Tagalog speaking nursing students (Emic) and six general informants or Filipino nursing students (etic) perceptions. The respondents were recruited randomly from one university in the Philippines. Data analysis was done by following psychological phenomenologist guidelines.
Results: Several themes were established in this study: (i) translation of words which is a mean for patients and nurses to communicate their thoughts; (ii) the use of nonverbal (gestures, technology) to facilitate nurse-patient interaction; (iii) Importance of trust to confidence in giving care to patients; (iv) preference in giving care to English speaking patient, unsatisfied feeling when communicating with patient; (v) individual initiative in learning Tagalog which is a mean to help in communication preparation to Tagalog speaking patient; (vi) support from clinical instructor and Filipino friends are methods being used to help in communication; (vii) institutional support is one way to help the students in the preparation before clinical exposure.
Discussion: For the non-Tagalog speaking nursing students, making friend with Filipino students is very helpful in supporting them and in dealing with the communication barrier. For the clinical instructors, to keep motivating and helping the students dealing with communication problem to help their students increase their self-confidence. Also, students’ evaluation in post conferences on nurse-patient interaction would be beneficial to the clinical instructor to gain knowledge on the experience of the students, especially to the non-Tagalog speaking students. For the learning institutions, it would be better for them to help their fellow non-Tagalog speaking students to increase their knowledge of the local language by giving Tagalog lessons specific for nurses, allowing the students to be familiar with the Tagalog words they might encounter in the clinical placement, and making them practice possible Tagalog conversations.
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Alburo, Jade. "Boxed In or Out?" Ethnologies 27, no. 2 (February 23, 2007): 137–57. http://dx.doi.org/10.7202/014044ar.
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Balikbayan(from the Tagalog wordsbalik, to return, andbayan, town or nation) boxes, which mostly containpasalubong, or gifts, for relatives and friends, are staples in the transnational existence of many Filipinos and have come to represent thebalikbayans, or the returning persons, themselves. Utilizing the rites of passage concept and the dialectic of gift-giving, reciprocity and reproduction, this article looks atbalikbayanboxes as metaphors for the dislocation experienced and felt by many first-generation Filipino Americans. It presents the preparation of the boxes as an allegory for the bonds that bind Filipino Americans to those who remain in the Philippines. In reading these boxes as a location ofbalikbayanidentity, it emphasizes the liminal status of first generation Filipino Americans both in their native and adopted countries.
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Amora, Kathleen Kay, Rowena Garcia, and Natalia Gagarina. "Tagalog adaptation of the Multilingual Assessment Instrument for Narratives: History, process and preliminary results." ZAS Papers in Linguistics 64 (August 31, 2020): 221–33. http://dx.doi.org/10.21248/zaspil.64.2020.577.
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This paper briefly presents the current situation of bilingualism in the Philippines, specifically that of Tagalog-English bilingualism. More importantly, it describes the process of adapting the Multilingual Assessment Instrument for Narratives (LITMUS- MAIN) to Tagalog, the basis of Filipino, which is the country’s national language. Finally, the results of a pilot study conducted on Tagalog-English bilingual children and adults (N=27) are presented. The results showed that Story Structure is similar across the two languages and that it develops significantly with age.
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Roces, Mina. "Filipino Identity in Fiction, 1945–1972." Modern Asian Studies 28, no. 2 (May 1994): 279–315. http://dx.doi.org/10.1017/s0026749x00012415.
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The Philippines in the immediate post-war years may be described as a nation in search of an identity. This preoccupation with what one journalist has dubbed ‘the question of identity’ spurred a sudden interest in the research and discussion of things Filipino: Filipino dance, theater, literature, language, music, art and cultural traditions. After four hundred and fifty years of colonial rule the Filipino intelligentsia began to wonder if indeed the western legacy of colonial rule was the annihilation of the very essence of Filipino culture. Under the aegis of American rule Filipinos were adamant about proving to their colonizers that they had been good pupils in western democratic ideals and were fit to govern themselves. From the 1920s to the early 1940s, the Filipino had become a sajonista (pro-American). The Japanese colonizers who replaced the Americans in the second world war were appalled not only at the pro-Americanism of the Filipino but at the magnitude of American influence absorbed by Filipino culture. In fact it was the Japanese who promoted the use of Tagalog and the ‘revival’ and appreciation of Filipino cultural traditions as part of the policy of ‘Asia for the Asians’. Once independence was achieved at last in 1946, the focus shifted. The nagging question was no longer ‘Are we western enough to govern ourselves?’ but its opposite—‘Have we become too westernized to the point of losing ourselves?’.
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de Leon, Kristine D., and Jose Cristina Parina. "A Study of Filipino Complaints in English and Tagalog." 3L The Southeast Asian Journal of English Language Studies 22, no. 1 (March 7, 2016): 191–206. http://dx.doi.org/10.17576/3l-2016-2201-15.
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Lesho, Marivic. "Philippine English (Metro Manila acrolect)." Journal of the International Phonetic Association 48, no. 3 (December 18, 2017): 357–70. http://dx.doi.org/10.1017/s0025100317000548.
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English is an official language in the Philippines, along with Filipino, a standardized register originally based on Tagalog (Gonzalez 1998). The Philippines were a Spanish colony for over three centuries, but when the Americans took control in 1898, they immediately implemented English instruction in schools (Gonzalez 2004). It became much more widespread among Filipinos than Spanish ever was, and by the late 1960s, Philippine English was recognized as a distinct, nativized variety (Llamzon 1969). It is widely spoken throughout the country as a second language, alongside Filipino and approximately 180 other languages (Lewis, Simmons & Fennig 2016). It is also spoken in the home by a small number of Filipinos, especially among the upper class in Metro Manila (Gonzalez 1983, 1989) and other urban areas. There is a large body of literature on Philippine English. However, relatively few studies have focused on its sound system. The most detailed phonological descriptions of this variety have been by Tayao (2004, 2008), although there have also been previous sketches (Llamzon 1969, 1997; Gonzalez 1984). There has been very little phonetic research on Philippine English, apart from some work describing the vowel system (Pillai, Manueli & Dumanig 2010, Cruz 2015).
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Bardwell-Jones, Celia T. "Feminist-Pragmatist Reflections on the Filial Obligations of a Filipina American Daughter." Hypatia 36, no. 2 (2021): 384–90. http://dx.doi.org/10.1017/hyp.2021.12.
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In this essay, I reflect on the contradictions that arise from a personal experience of conflict with my father and the clash of traditional Filipino gender norms in the context of the practice of name changes within the institution of marriage and intersecting feminist critiques of patriarchy. My understanding of the Tagalog amor propio is self-love or self-pride within Filipino culture and signifies one's authority, place, and meaning in the community. As a concept of authority, amor propio encourages practices of respect toward the authority figure. In the context of the home, amor propio is attributed to the father, and members of the family ought to respect his amor propio. This essay examines my own conflicted relationship with my father and my attempts to navigate the complex terrain of amor propio, as a Filipina, feminist/peminist, dutiful daughter. Filipino immigrant families face distinct challenges within family life owing to globalization, colonialism, and racism, so I find Jane Addams's social ethics of filial relations helpful in framing the tension between individual and social claims within the specific cultural values expected of Filipina women as dutiful daughters. Addams's feminist social sensibilities in her work at Hull House were attuned to the plight of daughters and the conflicting claims of the family emergent within the crowded immigrant neighborhoods in Chicago. She was able to articulate and sympathetically understand the generational divide within immigrant families at Hull House and sought to bridge these differences within the context of the family. I reflect on her work in my own experience as a dutiful Filipina daughter.
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Sales, Marlon James. "Missionary position: The grammar of Philippine colonial sexualities as a locus of translation." TranscUlturAl: A Journal of Translation and Cultural Studies 7, no. 1 (June 15, 2015): 131. http://dx.doi.org/10.21992/t94c9q.
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In this paper, I shall examine how Spanish missionaries during the colonial period described the sexual mores of early Filipinos in missionary grammars and vocabularies, and how such description should also be regarded as a locus of translation. Since these missionaries wrote the first systematic analyses of the languages of the archipelago to aid their work of evangelizing early Filipinos, it is in their writings that sexualities were first interrogated through the lens of a colonial religion and polity. By looking into the lexicographical approaches for defining sex-related terms in a Tagalog missionary dictionary, and the authorial choices in incorporating sexualities in two bilingual confession guides, I shall argue that proselytization served as an important translational constraint that created a space where Filipino sexualities were exoticized, and where a particular vision of colonial polity was articulated from a privileged position of colonial rule.
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Wong Gonzales, Wilkinson Daniel, and Rebecca Lurie Starr. "Vowel system or vowel systems?" Journal of Pidgin and Creole Languages 35, no. 2 (October 1, 2020): 253–92. http://dx.doi.org/10.1075/jpcl.00061.won.
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Abstract The Manila variety of Philippine Hybrid Hokkien (PHH-M) or Lánnang-uè is a contact language used by the metropolitan Manila Chinese Filipinos; it is primarily comprised of Hokkien, Tagalog/Filipino, and English elements. Approaching PHH-M as a mixed language, we investigate linguistically and socially conditioned variation in the monophthongs of PHH-M, focusing on the extent to which the vowel systems of the three source languages have converged. This analysis draws on data gathered from 34 native speakers; Pillai scores are calculated to assess the degree of merger. Contrary to certain predictions of prior work on mixed languages, PHH-M is found to have a unified, eight-vowel inventory distinct from any of its sources. Older women use more stable vowels across source languages, suggesting that they have led in the development of PHH-M as a mixed code; however, signs of change among younger women suggest either the endangerment of the code or its evolution in response to the community’s shifting identity. We contextualize our conclusions in relation to the sociohistory and language ecology of metropolitan Manila’s Chinese Filipino community.
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Lee, Jaehak. "National Language Policy and Filino Identity: Tagalog, Filipino, English and Spanish." Latin American and Caribbean Studies 38, no. 4 (November 30, 2019): 63–88. http://dx.doi.org/10.17855/jlas.2019.11.38.4.63.
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Parba, Jayson. "Teaching Critical Vocabulary to Filipino Heritage Language Learners." Education Sciences 11, no. 6 (May 26, 2021): 260. http://dx.doi.org/10.3390/educsci11060260.
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Engaging in critical dialogues in language classrooms that draw on critical pedagogical perspectives can be challenging for learners because of gaps in communicative resources in their L1 and L2. Since critically oriented classrooms involve discussing social issues, students are expected to deploy “literate talk” to engage in critiquing society and a wide range of texts. Although recent studies have explored teachers’ and students’ engagement with critical materials and critical dialogues, research that explores language development in critical language teaching remains a concern for language teachers. In this paper, I share my experience of fostering language development, specifically the overt teaching of critical vocabulary to students of (Tagalog-based) Filipino language at a university in Hawai’i. Through a discussion of racist stereotypes targeting Filipinos and the impacts of these discourses on students’ lived experiences, the notion of “critical vocabulary” emerges as an important tool for students to articulate the presence of and to dismantle oppressive structures of power, including everyday discourses supporting the status quo. This paper defines critical vocabulary and advances its theoretical and practical contribution to critical language teaching. It also includes students’ perspectives of their language development and ends with pedagogical implications for heritage/world language teachers around the world.
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Smith, Nigel Vaughan. "Equality, Justice and Identity in an Expatriate/Local Setting: Which Human Factors Enable Empowerment of Filipino Aid Workers?" Journal of Pacific Rim Psychology 6, no. 2 (December 2012): 57–74. http://dx.doi.org/10.1017/prp.2012.10.
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This study explored which of social dominance, social identity and perceptions of organisational justice were most predictive of self-reported empowerment among aid workers in the Philippines (N = 98). Responses to an online survey available in English and Tagalog were obtained from employees of diverse locally operating aid organisations in the Philippines. The survey included composite measures of empowerment, perceived social dominance, social identity and organisational justice. All measures except perceived social dominance performed as theorised in the Philippine context of this study. The best predictor of empowerment was the aspect of organisational justice centering on the fairness of personal interactions (interactional justice; β = .331). An interaction effect between interactional justice and aspects of empowerment and social (Filipino) identity was also observed (β = .233), implying that a secure Filipino identity may act as a buffer to consequences of injustice, all other things being equal. The overall pattern of results suggests that justice plays a more significant role than either social dominance or identity in contributing to empowerment amongst Filipino aid employees. Strikingly, interactional justice may matter more than distributive justice.
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Asuncion, Zayda S., and Marilu Rañosa-Madrunio, Ph.D. "Language Attitudes of the Gaddang Speakers towards Gaddang, Ilocano, Tagalog and English." Studies in English Language Teaching 5, no. 4 (November 15, 2017): 720. http://dx.doi.org/10.22158/selt.v5n4p720.
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<p><em>Language attitudes have been the focus of interest in sociolinguistics for the past decades. In the Philippines, there is a dearth of literature on sociolinguistic studies that focus on indigenous languages and their speakers. To contribute to the literature, this study endeavoured to investigate the attitudes of Gaddang speakers in the northern part of the country towards Gaddang, their native language; Ilocano, the lingua franca of the province; Tagalog/Filipino, the national language; and English, one of the official languages. It also explored possible differences in the language attitudes of the Gaddangs in terms of geographical location, age, gender, socio-economic status, and educational attainment. Using survey questionnaire and semi-structured interview, the study involved 568 respondents. Results revealed that Gaddang speakers manifest positive attitudes towards Tagalog, Gaddang, Ilocano, and English respectively. The study also yielded significant differences in their attitudes with respect to geographical location, age, socio-economic status, and educational attainment except gender. The results have significant implications on the maintenance or gradual loss of their native language.</em></p>
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Lising, Loy, Pam Peters, and Adam Smith. "Code-switching in online academic discourse." English World-Wide 41, no. 2 (June 9, 2020): 131–61. http://dx.doi.org/10.1075/eww.00044.lis.
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Abstract World Englishes are the product of contact between English and other languages in multilingual habitats through the nativization phase. Yet the actual contexts of code-switching that contribute to the emerging regional variety have scarcely been described. This research focuses on code-switching among bilingual Filipino students, to illuminate this dynamic phase in varietal evolution. Using data from an online academic forum, it analyses the code-switching patterns within and between turns in the discussion, to see how they facilitate or inhibit the mobilization of Tagalog elements into code-mixed English. The data show intense levels of code-switching especially within individual turns. At the change of turns, the sequentiality principle is often set aside, and code-switching often involves Tagalog discourse markers and other function words. These include some elements noted two decades earlier (Bautista 1998) as potential features of evolving Philippine English, which have never been codified. The new data provide empirical evidence of how non-English elements are progressively taken up into World Englishes, in interactive use of English among bi-/multilingual speakers.
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Scalice, Joseph. "Pamitinan and Tapusi: Using the Carpio legend to reconstruct lower-class consciousness in the late Spanish Philippines." Journal of Southeast Asian Studies 49, no. 2 (June 2018): 250–76. http://dx.doi.org/10.1017/s0022463418000218.
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Reynaldo Ileto, in his classicPasyon and Revolution, sought the categories of perception of the Filipino ‘masses’ that guided their participation in the Philippine Revolution. Among the sources he examined was the Carpio legend, which he unfortunately subsumed to the separate, elite Carpioawit(Tagalog poem). Through a detailed examination of the legend's historical and geographical context, with its invocation of two locations, Pamitinan and Tapusi, I arrive at a different understanding of lower-class consciousness than Ileto. Rather than a counter-rational expression of peasant millenarianism, the legend of Bernardo Carpio was a ‘hidden transcript’ celebrating the history of social banditry in the region.
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Stallsmith, Glenn. "Protestant Congregational Song in the Philippines: Localization through Translation and Hybridization." Religions 12, no. 9 (August 31, 2021): 708. http://dx.doi.org/10.3390/rel12090708.
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Historically, the language of Protestant congregational song in the Philippines was English, which was tied to that nation’s twentieth-century colonial history with the United States. The development of Filipino songs since the 1970s is linked to this legacy, but church musicians have found ways to localize their congregational singing through processes of translation and hybridization. Because translation of hymn texts from English has proven difficult for linguistic reasons, Papuri, a music group that produces original Tagalog-language worship music, bypasses these difficulties while relying heavily on American pop music styles. Word for the World is a Pentecostal congregation that embraces English-language songs as a part of their theology of presence, obviating the need for translation by singing in the original language. Day by Day Ministries, the third case study, is a congregation that translates beyond language texts, preparing indigenous Filipino cultural expressions for urban audiences by composing hybridized songs that merge pre-Hispanic and contemporary forms.
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Holmes, Hannah, Vanessa Araujo Almeida, Carol Boushey, and Jinan Banna. "Use of Technology for Dietary Assessment in Immigrant Populations." American Journal of Lifestyle Medicine 14, no. 2 (December 6, 2019): 118–21. http://dx.doi.org/10.1177/1559827619890948.
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To determine the impact of educational programs on immigrant groups in the United States, nutrition educators must have assessment and evaluation tools that use the language and vocabulary of the target population. Filipino Americans exhibit health disparities with regard to several conditions and are an important target for nutrition education. Currently, there are no existing rigorously tested tools in the Tagalog language which also have a low user burden and are designed to measure diet for assessment and evaluation of nutrition education programs. As these programs are generally evaluated using time-intensive dietary assessment tools not tailored specifically to Filipinos, they may not effectively characterize the diet of this population. Given the high adoption rates of mobile phones by populations outside of the United States, mobile apps may represent a best choice for developing tools to assist individuals recently migrating to the United States or speaking English as an additional language. Several tools of this nature have been developed for immigrant groups and hold promise in terms of acceptability. Examples of dietary assessment tools using technology developed for Spanish speakers in the United States are provided. These methods may also be appropriate for addressing the needs of immigrant groups such as Filipinos.
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Lasquety-Reyes, Jeremiah, and Allen Alvarez. "Ethics and collective identity building: Scandinavian semicommunication and the possibilities of Philippine ethics." Etikk i praksis - Nordic Journal of Applied Ethics 9, no. 2 (November 9, 2015): 71. http://dx.doi.org/10.5324/eip.v9i2.1866.
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<p>How should national societies build legitimate and inclusive collective identities amidst prolific multiculturalism and linguistic diversity? We argue that cultural ownership of particular ways of framing ethics should be part of this collective identity building process. We should avoid unfair domination of minority cultural identities, but how do we do this when ethical discourses themselves tend to be shaped by particular dominant identities? We look into the case of the challenges that a particular multicultural society, the Philippines, faces in its ongoing collective identity building project on three levels: (1) ethnic and linguistic differences (e.g. differences between Tagalog, Cebuano, Maranao, etc.), (2) the historical layers of foreign culture (e.g. Islamic, Spanish, and American) that have each influenced these distinct cultural identities in different degrees, and (3) the apparent domination of Tagalog linguistic culture over others. Our answer to the question of legitimate and inclusive collective identity comes from an inter-linguistic dialogue that can be effected between cultures by harnessing similarities of ethical concepts, without compromising cultural differences. We present three different possible approaches under the following headings: (1) Pilipino ethics, (2) Filipino ethics and (3) Philippine ethics, each representing a particular stance to the dominant Tagalog linguistic culture. We argue for the third option, which is the most inclusive because of how it equalizes the status of all participating cultures in the dialogue. We also draw from the possibilities afforded by the phenomena of Scandinavian semicommunication (Haugen 1966) and what this practice offers in making collective identity building more inclusive.</p>
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Patilan, Josephine C. "Mga Salik Sa Kakayahan Sa Paggamit Ng Pandiwa At Pang-Uri Sa Mga Isinulat Na Komposisyon Ng Mga Mag-Aaral Sa Sekondarya." Proceedings Journal of Interdisciplinary Research 1 (November 22, 2014): 84–89. http://dx.doi.org/10.21016/irrc.2014.14ntt041.
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Tinukoy ng pag-aaral na ito ang antas ng kakayahan sa paggamit ng pandiwa at pang-uri sa mga komposisyong isinulat ng mga mag-aaral sa Sanayan na Mataas na Paaralan ng Pamantasan ng Silanganing Pilipinas. Tinukoy rin ng pag-aaral ang mga salik tulad ng wika/wikaing ginagamit sa bahay, paboritong babasahing Filipino, paboritong panooring pelikula, paboritong asignatura, paboritong leksiyon sa Filipino, at grado sa ikatlong markahan at ang kaugnayan ng mga salik na ito sa kakayahan sa paggamit ng pandiwa at pang-uri ng mga mag-aaral. Kasangkot sa pag-aaral na ito ang 166 mag-aaral sa apat na antas ng mataas na paaralan. Ginamit sa pag-aaral na ito bilang instrument ng pananaliksik ay pagsulat ng isang pormal o pinatnubayang komposisyon at pagsulat ng isang komposisyong impormal o malaya. Ginamit din ang isang checklist para sa mga salik na nabanggit. Ginamitan ang pag-aaral na ito ng istadistikang angkop sa pag-aaral gaya ng bahagdan, mean, weighted mean at regression analysis. Karamihan sa mga kalahok sa pag-aaral ay nagsasalita ng Ninorte-Samarnon sa kanilang mga bahay. Ang paboritong babasahin ng mga mag-aaral ay pahayagan. Marami sa mga kalahok ang nanonood ng mga pelikulang Ingles. Ang kanilang paboritong asignatura ay Araling Panlipunan. Ang paborito nilang leksiyon sa Filipino ay panitikan. Marami sa mga kalahok ay nakakuha ng gradong 85 bahagdan sa ikatlong markahan. Mababa ang antas ng kakayahan ng mga mga-aaral sa paggamit ng pandiwa samantalang katamtaman naman ang kakayahan nila sa paggamit ng pang-uri. Sa pagsusuri ng null hypothesis, ang wika/wikaing ginagamit sa bahay, paboritong babasahing Filipino, paboritong panooring pelikula, paboritong asignatura, at grado sa ikatlong markahan ay may makabuluhang kaugnayan sa kakayahan ng paggamit ng pandiwa samantalang ang paboritong leksiyon sa Filipino ay walang kaugnayan sa paggamit ng pandiwa. Ang lahat ng salik na nabanggit ay may makabuluhang kaugnayan sa paggamit ng pang-uri. Inirekomenda ng pag-aaral ang malimit na pagbibigay ng guro ng pagsasanay sa pagsulat ng komposisyon. Makakatulong din sa mga mag-aaral ang pagbabasa ng diyaryo at iba pang uri ng babasahing Filipino at ang panonood ng mga programang Tagalog o Filipino at pelikulang Filipino.
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Cabantac-Lumabi, Bethany Marie. "The Lexical Trend of Backward Speech among Filipino Millenials on Facebook." International Journal of English and Comparative Literary Studies 1, no. 1 (November 22, 2020): 44–54. http://dx.doi.org/10.47631/ijecls.v1i1.148.
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Purpose: This study is an attempt to understand how Millenials use backward speech on their Facebook statuses and how their lexicon is incorporated into a grammar of novel items in English in the Philippines.
Methodology/ Approach: Facebook statuses with the two trending backward speeches such as “lodi” and “werpa” are the inputs of this study since they top the list of more than 20 Tagalog slang words for everyday use of modern Filipinos. Through the Optimality Theory (Mc Carty, 2007; Prince & Smolensky, 2004) process and lexical analysis, these backward speeches were classified by literature as speech disguise, joke, and euphemism, while the hashtags are basically tags used to categorize conversations between users.
Findings: Despite its limitations, the results of the study describe and record a different form of Philippine English on Facebook that occurs from the optimal satisfaction of conflicting constraints. Evidently, the #werpa and #lodi are more contemporary and considerable internet slang (e.g. backward speech) for Philippine Millenials, who are active on posting their Facebook statuses to enhance group exclusivity. Its meanings are based on the context of the Facebook posts rooted in social connections. This unrestricted form of grammar of Facebook users in the Philippines is moving around the social world for years because of its consistent use online.
Conclusion: As the English language form changes more quickly, technologies continue to develop and allow the transmission of new set of Philippine slang to pass from Millenials to the future digital natives. The interest of the study on lexical trends reveals optimal aspects of grammatical phenomena which identify and order words based on their growing use.
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Ortega Pérez, Marta. "La labor lexicográfica bilingüe de Fray Domingo de los Santos: Vocabulario de la lengua Tagala." RILEX. Revista sobre investigaciones léxicas 1, no. 1 (July 9, 2018): 29–53. http://dx.doi.org/10.17561/rilex.v1.n1.2.
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El presente artículo tiene como objetivo contribuir al estudio de la lexicografía bilingüe que tuvo lugar en Filipinas durante la colonización (ss. xvi-xix). De este modo, se va a analizar la obra lexicográfica bilingüe de fray Domingo de los Santos. A continuación, se realizará un estudio exhaustivo con el fin de indagar las características principales de este diccionario, así como su intencionalidad didáctica. Para ello, se van a considerar la hiperestructura, la macroestructura y la microestructura. De este modo, se pretende alcanzar los objetivos del trabajo: averiguar los modelos lexicográficos, ahondar en la estructura del diccionario, estudiar el material léxico, analizar el tratamiento lexicográfico de voces filipinas, americanas y españolas y, por último, descubrir la originalidad del autor como intérprete de la fe cristiana en lengua tagala.This article aims to contribute to the study of bilingual lexicography that took place in the Philippines during colonization (16th-19th centuries). In this way, the bilingual lexicographical work of Fray Domingo de los Santos will be analysed. Down below, an exhaustive study will be carry out in order to investigate the main characteristics of this dictionary, as well as its didactic intentionality. Accordingly, the hyperstructure, the macrostructure and the microstructure will be considered. In this way, it is intended to achieve the objectives of the work: to find out the lexicographical models, to delve into the structure of the dictionary, to study the lexical material, to analyze the lexicographical treatment of Filipino, American and Spanish voices and, finally, to discover the originality of the author as an interpreter of the Christian faith in the Tagalog language.
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Sales, Marlon James. "Tagalog Missionary Grammars as a Translation Resource: Translation, Book History and the Production of Linguistic Knowledge in the Spanish Philippines." Comparative Critical Studies 16, no. 2-3 (October 2019): 301–22. http://dx.doi.org/10.3366/ccs.2019.0332.
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This article looks into missionary grammars as a resource for investigating translation and its entanglements with book publishing in the Spanish Philippines. Although current research directions tend to use them for studying early forms of non-European languages or for historicizing the initial stages of linguistics as a discipline, I argue that these grammars can also be examined as a translational corpus. Translation was an underlying procedure in their composition and, ultimately, in the production of linguistic knowledge under the colonial condition. This article shows how the Spanish-language grammars of Tagalog, the basis of the modern-day national language called Filipino, were produced as an academic and material response to colonialism. It traces the evolution of these grammars alongside the establishment of the printing press in the Philippines and the intricacies of Catholic missionary work. It proceeds to analyse the paratextual and linguistic contents of the grammars and the translation strategies employed in their creation. The article finally describes how the erosion of the theological foundations of language in the nineteenth century was manifested in later missionary grammars and how this coincided with the secularisation of book publishing.
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Rafael, Vicente L. "Telling Times." positions: asia critique 29, no. 1 (February 1, 2021): 121–39. http://dx.doi.org/10.1215/10679847-8722810.
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Nick Joaquin (1917–2004) is often regarded as the greatest Filipino writer in English, yet he remains largely unknown outside his country. He published widely in all genres and was awarded the National Artist Award, yet he dropped out of high school and spent much of his youth holed up in libraries and walking Manila’s streets. He wrote some of his most powerful stories between the end of US colonial rule and the beginning of the postcolonial era, at a time when the very craft of storytelling was itself endangered. And he did so in another language, American English, which required setting aside his mother tongue, Tagalog, and an inherited tongue, Spanish. This article explores some of these contradictions, looking at the relationship between language and literature exemplified in Joaquin’s writings and situating him as a storyteller in the wake of Manila’s utter destruction by colonial wars and the uneven recovery from postcolonial strife. This article also asks how Joaquin sought to rescue not just the memory of the city but also the very faculty of remembering itself as well as the remembering self.
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Xiao, Sanrong, Ranran Liu, Kang Yao, and Ting Wang. "Psychosocial Predictors of Acculturative Stress among Female and Male Immigrant Asian Americans: A Gender Comparison Study." SHS Web of Conferences 60 (2019): 01004. http://dx.doi.org/10.1051/shsconf/20196001004.
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The purpose of this study was to examine whether gender differences existed and how the predictors were linked to acculturative stress across gender among a national sample of 1639 immigrant Chinese, Filipino, Vietnamese, and other Asian Americans. The data were from the National Latino and Asian American Study (NLAAS) conducted in 2002 and 2003, the first national epidemiological household survey of Asian Americans in the United States. The participants took part in face-to-face interviews, which were conducted with computer-assisted interviewing software in Mandarin, Cantonese, Tagalog, Vietnamese, and English. After fitted bivariate correlations to examine the relationships between acculturative stress and psychosocial variables, data were analyzed using two multiple regressions to identify the most significant predictors of acculturative stress for men and women separately. Results indicated that the psychosocial predictors of acculturative stress varied with gender status. For all men and women, longer years in the U.S., higher English proficiency, and less perceived discrimination predicted related to less acculturative stress. Social network was not the predictor for both men and women. Age of immigration, marital status, family cohesion and social position were additional significant predictors of acculturative stress only for men, but not for women. The implications of these results were discussed.
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Johnson, Maree, Cathy Noble, and Clair Mathews. "Towards culturally competent health care: Language use of bilingual staff." Australian Health Review 21, no. 3 (1998): 49. http://dx.doi.org/10.1071/ah980049.
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The presence of diverse language skills within health staff provides opportunitiesto better meet the needs of a multicultural population. A cross-sectional survey ofall staff within the South Western Sydney Area Health Service was undertaken tocompare language skills with population needs and examine the context of languageuse. Thirty-one per cent of staff (n = 964) were bilingual or multilingual, with the predominant languages spoken being Tagalog (Filipino), Cantonese, Hindi, Spanish, Vietnamese and Italian. Thirty-seven per cent of bilingual staff used theirlanguage skills at least weekly, predominantly in situations of simple conversation and giving directions. Bilingual staff are a valuable resource for the organisation and the presence of a similar overall proportion of bilingual and bicultural staff may engender tolerance and adaptability in providing care to a diverse population. However, supply does not directly match community demand. This mismatch will continue unless recruitment is focused towards identified language groups. The high proportion of staff who rarely used their language skills (37%) may be due to lack of opportunity or limited need, and suggests that further research needs to examineservice models that locate bilingual workers close to client need. This study takesa crucial first step towards realising equitable and culturally appropriate careutilising the principles of productive diversity.
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Guinto, Nicanor. "The place/s of Tagalog in Hong Kong’s Central district." Linguistic Landscape. An international journal 5, no. 2 (July 22, 2019): 160–78. http://dx.doi.org/10.1075/ll.18024.gui.
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Abstract The Central district is the government, financial, and business center of Hong Kong. Yet, on Sundays, it turns temporarily into a space densely occupied by migrant domestic workers from the Philippines. It is then that Tagalog emerges as a valuable linguistic resource in the center of Hong Kong, primarily as it is used on commercial signage as well as by speakers of other languages who see the presence of Filipinos – predominantly female domestic workers – as a business opportunity. Other signs in central Hong Kong that include Tagalog are regulatory, indexing the same Filipinos as low status domestic workers. Using the key concepts of sociolinguistic scales (Blommaert, 2007) and center-periphery dynamics (Pietikäinen & Kelly-Holmes, 2013), I analyze the underlying forces relevant to Tagalog’s (and hence its speakers) symbolic centering and peripheralization in Hong Kong’s semiotic landscape.
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Chotpradit, Thanavi, J. Pilapil Jacobo, Eileen Legaspi-Ramirez, Roger Nelson, Nguyen Nhu Huy, Chairat Polmuk, San Lin Tun, Phoebe Scott, Simon Soon, and Jim Supangkat. "Terminologies of "Modern" and "Contemporary" "Art" in Southeast Asia's Vernacular Languages: Indonesian, Javanese, Khmer, Lao, Malay, Myanmar/Burmese, Tagalog/Filipino, Thai and Vietnamese." Southeast of Now: Directions in Contemporary and Modern Art in Asia 2, no. 2 (2018): 65–95. http://dx.doi.org/10.1353/sen.2018.0015.
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Pack, Sam. "“Fucking Koreans!”: Sexual Relations and Immigration in the Philippines." Slovenský národopis / Slovak Ethnology 68, no. 2 (June 1, 2020): 161–74. http://dx.doi.org/10.2478/se-2020-0009.
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AbstractDrawn by the tropical weather and pristine beaches, significantly lower cost of living, and proximity, South Koreans are now the top tourists in the Philippines. Besides the short-term tourists, more than 100,000 South Koreans have chosen to permanently reside in the Philippines, making them the largest immigrant population in the country. Recently, a tenuous relationship between these two groups has emerged marked by mutual antipathy. I have overheard many Koreans describe Filipinos as impoverished, lazy, and socially backwards. They appear to have internalized a racial hierarchy whereby they perceive their darker-skinned Asian counterparts as ranking lower on the pigmentocracy scale. Conversely, Filipinos complain incessantly that Korean immigrants and visitors alike are arrogant, rude, and provincial, refusing to learn Tagalog or appreciate, much less respect, local customs. The exclamation, “Fucking Koreans!” has become a familiar refrain by Filipinos in response to being treated as second-class citizens in their own country. This utterance also has a secondary meaning as the one area where Koreans and Filipinos commonly do interact is in the form of sexual relationships.
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Albarrán González, Beningno. "Producción filológica española en Filipinas (1656-1898)." Estudios Humanísticos. Filología, no. 14 (December 1, 1992): 193. http://dx.doi.org/10.18002/ehf.v0i14.4270.
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<p>La inmensa mayoría de los españoles llegados a Filipinas en calidad de transmisores de la cultura europea - Hispanización y Cristianización -, se dedicaron al estudio de las lenguas allí habladas.</p><p>En todas y cada una de las mismas surgieron figuras importantes por la copiosa producción de obras de carácter filológico.</p><p>Ellos fueron los pioneros en el estudio y sistematización de la multiplicidad de dialectos en los que se comunicaban los muy variados grupos étnicos asentados en suelo filipino. Esta labor filológica constituye una de las huellas más profundas que España ha dejado impresa a su paso por el Archipiélago Filipino. Aparte de desempolvar una serie de datos al respecto, el presente trabajo pretende despertar el interés por conocer en su plenitud la dimensión de la actividad filológica desplegada por los españoles en Filipinas, durante los tres siglos largos de soberanía española sobre dichas Islas. La exposición que nosotros ofrecemos se ciñe al estudio de dicha actividad a siete de las lenguas habladas en aquellas latitudes, a saber: la visaya, tagala, china, ilocana, ibanag, gaddan y batán o ibatán.</p><p>Early records on the beginnings of Christianity in the Philippines show that one of the main difficulties that the Spanish missionaries encountered in their apostolic task was the variety of languages. This study has attempted to bring to light the linguistic work carried out by them in some of the dialects spoken in the Islands. They were well versed in those languages. Thus we have found that the Friars were the ones who wrote the first grammars and dictionaries for the e use of the natives.</p>
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Gonzales, Wilkinson Daniel Wong, and Mie Hiramoto. "Two Englishes diverged in the Philippines?" Journal of Pidgin and Creole Languages 35, no. 1 (May 13, 2020): 125–59. http://dx.doi.org/10.1075/jpcl.00057.gon.
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Abstract Although World Englishes (WE) scholarship is concerned with the study of English varieties in different social contexts, there is a tendency to treat postcolonial ones as homogenous regional phenomena (e.g., Philippine English). Few researchers have discussed variation and social differentiation in detail with empirical evidence. Thus, in order to understand how layers of different varieties of WE operate within a specific group of speakers, this study takes an empirical intergroup approach from a substratist framework. This study explores distinctive features of a metropolitan Manila variety of Chinese English used in the Philippines, Manila Chinese English (MCE), an English contact variety used by Manila Chinese Filipinos. After comparing the frequencies of selected features observed in a 52,000-word MCE database with frequencies in Manila English and American English corpora, this study found that a distinct variety – MCE – most likely emerged in the 1960s due to the extensive contact between general Manila English and local tongues of Chinese Filipinos such as (Hybrid) Hokkien and Tagalog, which function as MCE’s substrate languages. This study takes into account MCE’s structure, sources, and genesis, and discusses MCE in relation to Philippine English as positioned in Schneider’s dynamic model, to demonstrate how intergroup variations coexist but take divergent paths within a WE variety.
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Wattimena, Rebecca Urip, and Christine Manara. "Language use in shifting contexts: Two multilingual Filipinos’ narratives of language and mobility." Indonesian JELT: Indonesian Journal of English Language Teaching 11, no. 2 (October 31, 2016): 153–67. http://dx.doi.org/10.25170/ijelt.v11i2.1495.
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This study explores languages repertoire of two Filipinos who were brought up in a multilingual family and subsequently left their home country to live abroad. Both participants were exposed to more than 4 languages at their home country before they went to live abroad. The study was guided by three research questions: 1) how do these multilinguals use their languages? 2) what kind of linguistic dynamics the participants encountered during their mobility experiences? 3) how do the participants perceive themselves in relation to their linguistic and cultural identity? Narrative-based study was adopted to conduct this research. Data were elicited using open-ended interviews. The major findings show that although participants are still attached with their local languages, shifting of dominant language occurs in line with their mobility experiences. In addition, there is also an indication of language shift that takes place on the fourth generation. The 1st generation languages (participants’ grandparents, i.e. Ibanag and Karay-A) are no longer spoken and Tagalog is not inherited to the 4th generation of one of the participants.
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Gonzales, Wilkinson Daniel Wong. "Language contact in the Philippines." Language Ecology 1, no. 2 (December 31, 2017): 185–212. http://dx.doi.org/10.1075/le.1.2.04gon.
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Abstract This article narrates the sociohistory of the Philippines through the lens of a Sinitic minority group – the Chinese Filipinos. It provides a systematic account of the history, language policies, and educational policies in six major eras, beginning from the precolonial period until the Fifth Republic (960 – present). Concurrently, it presents a diachronic narrative on the different linguistic varieties utilized by the ethnic minority, such as English, Hokkien, Tagalog, and Philippine Hybrid Hokkien (PHH). Following an exposition on how these varieties were introduced to the ecology is a discussion focused on contact that highlights potential theories as to how Philippine contact varieties like PHH emerged. How this account contributes to the overall language ecology forms the conclusion. Overall, this article delineates the socio-historical sources that intrinsically play a significant role in the (re)description of Philippine contact varieties. In its breadth, this article goes beyond providing second-hand information, and presents ideas that can be crucial for understanding how Philippine contact languages work.
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Bernardo, Diane Carla, Ralph Jason Li, and Cecilia Jimeno. "Validity and Reliability of the European Organization for Research and Treatment of Cancer Quality of Life Questionnaire Core 30 – Tagalog among Adult Filipinos with Differentiated Thyroid Cancer." Journal of the ASEAN Federation of Endocrine Societies 33, no. 2 (September 13, 2018): 174–80. http://dx.doi.org/10.15605/jafes.033.02.10.
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Baklanova, Ekaterina. "Types of Borrowings in Tagalog/Filipino." Kritika Kultura, no. 28 (March 20, 2017). http://dx.doi.org/10.13185/kk2017.02803.
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Enriquez, Elizabeth. "Iginiit na Himig sa Himpapawid: Musikang Filipino sa Radyo sa Panahon ng Kolonyalismong Amerikano." Plaridel, 2021. http://dx.doi.org/10.52518/2020-08enrqz.
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Radio broadcasting, which the Americans introduced to the Philippines in 1922, was quite successful in its project of promoting the English language and western music during the American colonial period. Apart from playing imported music on the air, radio featured Filipino musical artists deftly performing western pieces. However, the new medium also became an opportunity to re-express Filipino music and Philippine languages, especially Tagalog, to a nationwide audience. A flowering of the kundiman and Philippine folk songs was attributed to radio, while local composers who scored movies created new kundiman pieces, even if some adopted the American idiom of jazz. In notable cases, songs that posed a radical resistance to the colonial condition were heard on the air.
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Castillo-Carandang, Nina T., Olivia T. Sison, Rody G. Sy, Hwee Lin Wee, Elmer Jasper B. Llanes, Felix Eduardo R. Punzalan, Paul Ferdinand M. Reganit, Allan Wilbert G. Gumatay, Felicidad V. Velandria, and E. Shyong Tai. "Establishing Validity of EQ-5D-3L (Tagalog) to Measure Health-Related Quality of Life States among Adult Filipinos (20-50 years old)." Acta Medica Philippina 52, no. 5 (September 30, 2019). http://dx.doi.org/10.47895/amp.v52i5.301.
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Objective. To establish the validity of EQ-5D-3L in Tagalog language in assessing health-related quality of life states among adult Filipinos 20-50 years old.
Methods. A face-to-face cross-sectional community survey of apparently healthy adult Filipinos (20-50 years old) in Metro Manila and in 4 nearby provinces (Bulacan, Batangas, Quezon, Rizal) was conducted. Trained interviewers administered the Tagalog language versions of EuroQoL 5-Dimension 3 Levels (EQ-5D-3L), Short-Form 36 version 2 (SF-26v2®), and a socio-economic questionnaire. All questionnaires were pre-tested for cultural appropriateness. Concurrent validity (against the SF-36v2®) and known group validity of the EQ-5D-3L were evaluated.
Results. Complete data from 3,056 participants were analyzed. Almost half of the participants reported perfect health on EQ-5D-3L and had higher scores on all SF-36v2® domains compared to those who reported some problems on EQ-5D-3L. Compared to participants who reported some problems on EQ-5D-3L mobility (or anxiety/depression), participants who reported no problem on EQ-5D-3L mobility (or anxiety/depression) reported lower SF-36v2® Physical Functioning (or Mental Health) scores (differences of 7.1 and 10 points, respectively) that were minimally important (i.e. exceeds 5 points). Participants with poorer self-reported health had considerably lower EQ-5D index scores and EQ-5D VAS scores (p < 0.05) irrespective of their socio-demographic characteristics.
Conclusion. EQ-5D-3L (Tagalog) demonstrated construct and known groups validity among adult Filipinos (20-50 years old).
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Umbal, Pocholo. "Filipinos front too! A sociophonetic analysis of Toronto English /u/-fronting." American Speech, March 24, 2021, 1–37. http://dx.doi.org/10.1215/00031283-9116273.
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The fronting of the back vowel /u/ is an on-going sound change in many varieties of English. While /u/-fronting is argued to be primarily phonetically constrained, many studies report the significant role of various social factors including ethnicity. This paper investigates the linguistic and social conditioning of /u/-fronting in Toronto English. A sociophonetic analysis of /u/, extracted from spontaneous speech data of second-generation Filipinos and age-matched Anglos, was conducted to determine whether Filipinos exhibit /u/-fronting and to what extent coarticulatory and social factors affect degree of fronting. Results of a multivariate analysis show that male and female Filipinos produce fronted realizations of /u/ as their Anglo peers. However, Filipinos exhibit greater fronting than Anglos in coronal and palatal contexts, which may be explained by cross-language influence from Tagalog. Taken together, this study suggests that although Filipinos join other Torontonians in /u/-fronting, they nonetheless exhibit finer-grained differences when phonetic conditioning is taken into account.