The Emergence of Taglish As a Socio-Cultural Phenomenon in the Light of Foucault’S Archaeology of Knowledge

Talisik: An Undergraduate Journal of Philosophy

The Emergence of Taglish as a Socio-Cultural Phenomenon in the light of Foucault’s Archaeology of Knowledge

Joshua Mariz B. Felicilda

Abstract: Taglish or simply a creative way of blending together Tagalog and English languages is not just a trend. It is becoming so ordinary. And what makes it even more inviting for a point of reflection is the collective tolerance in assimilating these changes into our daily interactions. If Hegel is correct that language is the soul of the people, then are we comfortable in accepting that Taglish is the contemporary Filipino’s “soul”? Foucault’s Archaeology of Knowledge could offer a more substantive analysis of Taglish as a social phenomenon. Society is tangled by ideologies, mind sets, interests, habitus, narratives that crisscross along a wide spectrum of social interaction. It is like a battle of discourses so that the one that emerges predominant becomes a system of control over the others. Such control results into the emergence of norms institutionalized as bodies of knowledge… that knowledge legitimized by unreflective majority becomes a power of control. As time passes by, it becomes a tradition that is so difficult to challenge. Taglish may carry within an ideology of superiority so that to get the power is to speak the language. It may even serve as a requirement for social acceptance, and once within, it shapes a new trend, a new value, a new way of looking at reality.

Keywords: Discourse, Genealogy, Panopticonism, Power-relations, Taglish

I. Preliminary Remarks n the contemporary Filipino setting, Taglish “Bro, sa’n ka mag-dinner after class?” is naturally common as a form of casual communication. By creatively playing with “Di ko alam bro, what if sa MOA na lang?” I English and Tagalog words, the Filipino is able to make complete sentences that are “Sa MOA pa. Anlayo naman. Sa’n tayo understandable in its own right. In almost all sasakay?” cases, English words are mixed up with Tagalog words in a sentence. It is a colloquial means of “Mag-cab na lang tayo. Di ko kase dala yung car ko e.” communication that has grown to be a normal phenomenon in everyday life. The growth of Taglish or perhaps Vislish’s/Ceblish’s, Iloclish’s, or any other vernacular language, for that

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Talisik: An Undergraduate Journal of Philosophy matter, mixed with English, is not surprising fascinating is the fact that even among the since our country is using four major languages: educated (academicians), Taglish, as a social Filipino, Cebuano, Ilocano and English. If phenomenon, fails to captivate their interest. Taglish is common among the Tagalog speaking Taglish ceases to fascinate them so that an in- regions, it is also equally the same with Ilocano depth treatment of this phenomenon is or Cebuano. nowhere to be found. As a matter of fact, very little literature is available taking this theme as a Filipino is our mother tongue, while English is kind of intellectual exploration. Taglish simply the language we have acquired from American blends perfectly with Tagalog and that linguistic colonization and have embraced as our own. turn does not invite a more intensive And so, Taglish has developed into a standard philosophical reflection. means of discourse here in the Philippines. The average Filipino, for instance, would normally If, according to Hegel, language is the soul of use the English words T.V., refrigerator, aircon, the people, then has Taglish become the soul of notebook, blackboard, computer, etc. In the Filipino our nation? If each language uses particular setting, it becomes “normal” to use English symbolisms that unfold a web of culturally words or phrases with Tagalog to complete a differentiated character, does it follow that sentence. This usually happens whenever a systematic incursion of Taglish in our ordinary particular Filipino finds it difficult to think of discourses is a distortion of meaning, and the proper Tagalog word that matches what he consequently, contributes further to a wishes to express. This is true for example heightened social identity crisis? Gadamer has a when expressing academic jargons that have profound description of the German word always been taught in English. A student verstehen, roughly translated as ‘understanding’. It cannot, in his power, express in pure Tagalog addresses a specific cultural affinity among many scientific jargons such as photosynthesis, speakers so that each one understands because predation, red-blood cells, genus, species etc. Neither of their given-ness to history (Wirkungsgeschichte can he express mathematical equations using Bewusstsein). A deep-seated common experience pure Tagalog. The terms pagdadagdag and that is brewed through many years of rituals, pagbabawas in place of addition and subtraction symbols, traditions and norms make their admittedly sound very unnatural even to notion of a life-world. Filipino ears. This is not necessarily always the case since there are many other English words Furthermore, is it not illogical to postulate that that have taken the place of proper Tagalog Taglish is not merely a distortion of meaning words out of popular usage. Taglish has but also an engendering of a cultural divide among emerged not only as a popular means of us? On one side, we see the Taglish-speaking communication but as a normal colloquial community who are hailed and respected. discourse when talking with friends and family Taglish becomes a symbol of breeding, a outside school or working hours. language of the rich and famous. On the other side, a group of Filipinos speaking the language On the other hand, Taglish’s popularity carries with a natural crunch is differentiated from the within it some elements of elitism, high-culture, Taglish speakers. Tagalog is the language of the and prestige. Such is the case it likewise masa, of the ordinary man, and of the becomes the arbiter for distinguishing the uneducated. Hence, it is reasonable to construe educated from the unlearned. What is that Taglish culture, and for whatever mindset it

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Talisik: An Undergraduate Journal of Philosophy brings along, shapes the culture of the common ways leading to a distorted social consciousness tao. The common people look at the Taglish and identity as Filipinos. speaking as if idols worthy of emulation. If any, language is a kind of cultural forgery, where a 3. Taglish is a clear manifestation of a colonial way of life is nurtured and protected, then our mentality brewed in a hundred of years under language lies at the mercy of a language the control of superior nations and “superior (Taglish) and the culture that it promotes. This cultures” that the indigenous culture is viewed continues and persistent “attack” would drive as inferior or even abhorrent. away a typical Filipino way of knowing to the sidelines. II. Beyond Taglish as a Social Phenomenon

Foucault’s Archaeology of Knowledge could offer a A. Taglish as the Language of the Learned more substantive analysis of Taglish as a social- English words are sometimes even used in phenomenon. Philippine society is tangled by exchange of an already existing Tagalog word ideologies, mind sets, interests and narratives that may seem alien because some Filipinos that crisscross along a wide spectrum of social seldom use it anymore. For example, many of interaction. What we have is a battle of my friends would rather express the sentence discourses in which the victor of the battle “Mag-ready ka na” when in truth, the more emerges as the predominant system of control. Tagalog way of expressing it is “Gumayak ka Such a control results to the emergence of na.” Sadly, expressing the sentence through the norms and standards that are institutionalized as latter merely makes you sound as if you grew up governing bodies of knowledge. Such bodies of in the province. One particular response you’d knowledge are legitimized by the unreflective hear is “Gayak! Wow. Lalim! Nosebleed” in which majority and become a power of control. As the term malalim denotes one who has lived in time passes by, it becomes a tradition that is so the past, and has grown in wisdom; a difficult to challenge. euphemism for OLD. Such a term connotes a Hence, for all intent and purposes, this paper negative tone as if one’s very own language has argues: already become alien to his own land. Such remark peculiarly makes you seemingly inferior 1. Taglish may carry within it an ideology of to the “sophisticated” Taglish-speakers. We superiority so that to attain power is to speak have grown up preferring using the words the language. It may even serve as a requirement notebook over kwaderno, board over pisara, book for social acceptance, and once within, it shapes over aklat, room over silid. In addition, we would a new trend, a new value, a new way of looking rather be saying the phrases “Relax ka lang” at reality gradually pushing the other to the instead of “Huminahon ka”, “Nag-lunch ka na ba” margins. Even further, over “Nagtanghalian ka na”.

2. This paper speculates that with the Such linguistic modifications would sound predominance of Taglish, a vast collection of perfectly normal to the average Filipino. Yet, a Tagalog words whose meanings nurture a tinge of elitism in Taglish is apparent. This Filipino culture would die for the life of a elitism can be traced from its two languages of language depends on its usage. Taglish would origin: Tagalog/Filipino and English. Having gradually unleash a culture that discards the old Filipino as our mother tongue, we are addressed

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Talisik: An Undergraduate Journal of Philosophy in the Filipino from the moment we are born. words into Tagalog sentences, one elevates Filipino is the language we grew up with; it is himself from the other who speaks in pure the language we speak when talking to our Tagalog sentences. As normal as Taglish is neighbors; it is the language we speak at home today to most Filipinos, there is always an with our family or out with friends; it is the underlying sense of superiority that separates language we speak on normal occasions. On the the Taglish-speaking community from the other hand, we have English. Given our Tagalog-speaking majority. educational system, in which every lesson (except Filipino of course) was taught primarily Along with it, Taglish as mentioned earlier in English, we are then exposed to English as becomes an arbiter for distinguishing the our second language. More importantly, English learned from the ignorant. You could tell by the is the language we are required to speak at words a person speaks whether he is educated school. It is the language professors use to or not; when he uses English jargons applicable educate their students; it is the language used by to his profession or when he uses English doctors to explain their medical jargon; it is the words in day to day conversations, he is language businessmen use in addressing other educated. The ability to wield English words businessmen, their CEOs and their managers; it using them in sentences whether Taglish or is the language used in senatorial debates and pure English reveals that person’s educational court hearings. Hence, English is the language attainment. Failure to wield English words with of professionals and the elite. This intense the same mastery shows otherwise.. Henceforth, exposure to two major languages gives us the Taglish tends to widen the gap between the means to articulate in both languages and in Taglish-speaking, privileged community and the merging those two: English being more non-Taglish speaking people. acquainted with the academic and professional life, whereas Tagalog being more acquainted This can be problematic since Taglish as a with life outside of it. language must be bridging that gap instead of widening it. Therefore, although Taglish has This sense of elitism in Taglish then is become a normal means of discourse, it fails to undeniable. After all, in order to speak it, one unify the Filipino nation the same way Tagalog must be exposed to speaking in English which does. Taglish may create bridges among Taglish is the language taught in academic institutions. speakers but it does not serve the same purpose Needless to say, English is the language of the between them and non-Taglish speakers. learned. Many medical, political, and technical Instead, it creates disunity between the two jargons are expressed in English as well. Hence, factions in which the one tends to distance itself to be learned in many various professional fields from the other group creating a feeling of would mean being able to articulate them in hostility between two classes. Taglish English. characterizes the upper educated classes whereas the failure to engage in it characterizes Filipino is the language you learn at home, the lower uneducated masses. neighborhood ̶ in everyday life. This implies a notion that you do not have to be educated in B. Taglish and the Question of Meaning order to learn Filipino. Consequently, this entails a certain sense of inferiority for our own Given its everyday use, is Taglish able to mother tongue. And so, by integrating English capture the same meaning and essence that its

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Talisik: An Undergraduate Journal of Philosophy

Tagalog equivalent expresses? Let us explore the lighter and more casual Taglish version. This is following Tagalog phrases and their Taglish apparent also in metaphors and street slang.. modifications:

Symbolic-Metaphoric Language Common Language

Filipino/ Tagalog Taglish Filipino/ Tagalog Taglish

Ang pagpakumbaba ay Ang pagkumbaba ay Opo, Ma. Yes, Ma. sinasalamin ng nag-mimirror ng kawayan. Habang ito’y, bamboo. Kung tumatanda, ito’y yuyuko tumanda na nag ba Huminahon ka. Relax ka lang. bow-down ito

It is fascinating to note how in our common Kung ano ang itinanim Kung ano ang language, despite Taglish being as commonly ay syang aanihin pinaplant ay siyang used as Filipino/Tagalog, cannot entirely grasp hina-harvest the full essence of its Tagalog equivalent. For instance, the words po and opo are used to denote respect for the elder, a higher ranking Shown above are two well known Tagalog official, or a mere stranger. Using yes in place of proverbs and their Taglish equivalents. It is opo does indeed show its affirmative answer but apparent how the Tagalog versions of these without the same respectfulness and amiable proverbs have a more significant impact on the tone that opo has. Even the word po cannot be Filipino who has known them by heart. Tagalog translated literally to English and is an entirely proverbs have been an integral part of Filipino unique word endemic in Tagalog. The use of po culture even during contemporary times. and opo reflects a culture which values the elder Consequently, Tagalog metaphors are treasured community and addresses them with reverence in the hearts of Filipinos that any certain and respect. Meanwhile, although both the modification is seemingly a form of sacrilege. phrases “Huminahon ka” and “Relax ka lang” That is why, any Taglish version of such both express an imperative tone to address Tagalog proverbs would sound peculiar despite somebody to calm down, the former phrase is the frequent use of Taglish. usually expressed with more conviction and has a more imperative effect on the Filipino. Its Aside from this, reading both versions, one can Taglish equivalent on the other hand is mainly objectively observe that these symbolic and used to address a kabarkada to calm down with metaphorical phrases have a more lasting its tone being less serious and less domineering impact, or as we would call it, dating on the than its Tagalog equivalent. It is easily listener when they are expressed in their pure discernible that despite having equal frequency form. Both the Taglish versions of these sayings in usage, the Tagalog equivalent of our phrases have a minor and less serious impact on the indeed has more impact to the Filipino than its Filipino as compared to their original Tagalog versions.

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street slang does not necessarily include only Mga Salitang Kanto curses. In the basketball court, for instance, the Tagalog street word butata is expressed

1 whenever someone’s shot gets swatted away. It Filipino/ Tagalog Taglish is popular even among commentators in the PBA (Philippine Basketball Association) and is P***** ina mo! Pakyu (F*** you) ka! usually said with much force and power. To say na-block ang shot, on the other hand, does not have that same powerful effect to Filipinos as saying “swatted away” which has a powerful effect on Americans. Tinira ang bola. Shinoot ang bola. Na- Butata! block! From the above three categories of Tagalog- Taglish translations, it is quite noticeable how the Tagalog versions have more significant I would finally compare the impact of Filipino effects on Filipinos than their Taglish street-language or salitang balbal with their counterparts. As much as Taglish has become a Taglish counterparts. It is true that both popular means of communication among versions are both frequently used in everyday Filipinos, it does not have that same impact or communication most especially among friends. dating to the Filipino as Tagalog. The Filipino It is typical of many close friends, for instance, language is after all the soul of the Filipino to curse at each other. However, there is a nation and its words are closer to our hearts certain level of intensity in Tagalog curses that than Taglish. When it comes to usage, Taglish Taglish curses cannot express. Notice the may be as frequently used as Filipino but when Taglish curse “P**** ka!”, for instance, which is it comes to verbal and cultural impact to the a derivation of the English “F*** you!” with the Filipino listener, Tagalog has the better edge. Tagalog ka in order to address somebody. This curse is usually expressed in a joking manner So, why is it that despite the greater power among friends. It sounds very mild as compared Tagalog holds, it has become reduced to merely to the intense impact of the Tagalog curse a language of the street? Why do we, as a “P***** ina mo”, which when expressed with nation, elevate English over Tagalog when the much conviction would have a grave effect on former is alien to our hearts and the latter is in the person hearing it. Kung baga pag mangyari sa the very blood that flows in our veins? Even if mga matatanda: MAGHAHALO ANG BALAT Filipino is the heart and soul of our country, we, SA TINALUPAN! Curses have been an as a people have come to embrace Taglish as integral part of our culture. Thus, in a Filipino one with our language. Taglish has seeped into culture where mothers are respected and our system as the emergent popular language revered, for one’s mother to be called a p*** alternative to Filipino. The ideology it upholds (prostitute) is beyond insulting and painful to is that the speaker is more empowered by the Filipino. The Tagalog curses, as a matter of Taglish than by Filipino. In order to fact, have already been embedded in our substantially explain this, we now turn to Michel identity that they definitely have a more violent Foucault’s Archaeology of Knowledge. impact to Filipinos than the milder Taglish curses p**** ka, s*** naman, etc. Meanwhile,

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III. An Overview of Foucault’s Archaeology those discourses themselves, those discourses as of Knowledge practices obeying certain rules.4

Foucault’s perspective of history is beyond the B. The Episteme conventional view of history where events are viewed as following a logical sequence which is For Foucault, every historical epoch is given further explanations. For Foucault, the constituted of various numbers of discourses. succession of such historical events must not be But, with these various discourses, there must seen merely as a series of unrelated events but be a set of conditions, or in other words, a as a series of events reflecting certain sets of system of control which governs in the ideas, logic and standards of knowledge which establishment of knowledge. This system of reflect each historical epoch. His point of control is called an episteme. Paul Oliver would interest is how these certain sets of knowledge describe this as “the sum total of intellectual rules which controlled the process of become the ruling body in a certain epoch only 5 to be changed by another set of knowledge. establishing valid knowledge.” In other words, Thus, in Foucault’s philosophy, bodies of they are the governing conditions which knowledge play an important, perhaps a powerful influenced how the people sorted out what are role in history. His study of the history of such valid and what are not in a particular epoch. knowledge is what he calls archaeology. Foucault describes how epistemes changed during the classical period, Renaissance, and the A. The Archive modern period. These epistemes influenced the way people thought during each of these Foucault makes use of archaeology so that in his historical epochs. analysis of history, he is unearthing layer by layer of what he calls as archives, which are These epistemes are likewise characteristic of a characteristic of every historical epoch consists. certain system of thought or archive that has Foucault describes the archive as: been established in time. These systems of thought were not created deliberately. In other …the first law of what can be said, the system words, there was no event wherein groups of that governs the appearance of statements as people gathered to establish what is valid and unique events… it is that which differentiates discourses in their multiple existence and what is not. Systems of thought are rather specifies them in their own duration… it is the established gradually and unintentionally general system of the formation and through different human activities. In time transformation of statements.2 these ways of acting, working and thinking became acceptable for the majority and in time, An archive is a system or set of discourses in served to be the very system which which each discourse counts as a legitimate characterizes their historical period. In other body of knowledge during that historical period. words, these systems of thought were practices Foucault simply puts it as “a set of discourses done successively until such a time that it 3 actually pronounced.” The very object of became a normal practice. When it is archaeology is the discourse itself: established as a norm, it becomes the governing rule which dictates what must be acceptable and Archaeology tries to define not the thoughts, representations, images, themes, preoccupations what is not. that are concealed or revealed in discourses; but

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In time, the present epistemes may gradually or judicative nature in which a certain practice abruptly change and be replaced by new establishes norms and becomes the judge which epistemes which influence the mode of thought applies such norms. Through this nature, it is of the new historical epoch. Such change may able to set its own set of rules that need to be be a result of an individual or a group of people abided. Its veridicative nature on the other hand who challenge the existing episteme. In time, dictates whether a discourse is true, legitimate their influence grows great until such a time that and valid, or plainly false, unacceptable and the episteme they have challenged during their invalid. It is the epistemes of each historical epoch lifetime gets replaced by a new episteme which establish the rules for the practice’s veridicative function. Thus in a given historical C. The concept of Discourse epoch, knowledge’s legitimacy is judged according to the rules established by the Each historical period has its own archive of epistemes. discourses. Foucault defines discourses as 6 “verbal signs” . These verbal signs or statements A discourse has within it its own system of ideas are unique for any system of science. In and knowledge. It has its own system of logic professional medicine for example, doctors and its own system of judging and reflecting have their own medical jargon in which only what is valid and what is not. It is within this those who are knowledgeable in medicine can discourse that the body of language is understand. In other words, only those who are expressed, and so consequently, the discourse knowledgeable of such a system of knowledge one is engaging in reflects a certain mutual can engage in such a discourse. Discourses ideology found among individuals engaging in likewise change depending on the person one is it. The mode of discourse is closely associated engaging with in the discourse. Verbal signs and then with what the type of knowledge that is symbols used vary whether you are talking with considered valid and the possibility of a colleague or a friend or an expert in a certain generating new knowledge within the field. Discourse is not strictly limited to parameters of such discourse. highfaluting jargon. Casual conversations with friends and family for example, are considered “Disciplines constitute a system of control in as discourses. Such discourses reflect the the production of discourse, fixing its limits individual’s culture, and system of through action of an identity taking the form of permanent reactivation of the rules.”8 understanding. Thus, discourse reflects a system of knowledge and ideas found in the person Thus, within a discourse is not only a system of engaging in it. bodies of legitimized knowledge (such that have been accepted by the majority engaging in that Discourse can likewise be put to discursive practice. discourse) but also an underlying ideology Thomas Flynn describes practice as “a pre- rooted in the cultural identity of the individual conceptual anonymous, socially sanctioned engaging in it. The discourse reflects the culture, body of rules that govern ones manner of 7 the norms and ideas of the individual engaging perceiving, judging, imagining and acting.” in it. As Paul Oliver puts it: Simply put, practice is the governing body which governs our manner of judging and In the sense that discourse is a reflection of the acting, depending on the discourse we are different forms of culture, customs and, indeed, engaging. Practice has two natures: the first is its knowledge, then discourse is typical of a

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particular historical period… Discourse also which shall be legitimized by others. Thus, helps create history… History will thus evolve in 9 discourse gives one the power to sway parallel with the predominant discourse ideologies, to challenge epistemes, and to Different modes of discourses reflect the influence the majority (whether those in the historical period of the time. Foucault tackles majority are capable of engaging in that such relationships of discourses with the discourse or not). historical epochs in his study of genealogy. Since a To be able to engage in certain discourses then historical epoch consists of an archive with its implies that one person must learn the own set of discourses, it follows that such sets knowledge and the ideologies behind the of discourses are legitimized during a specific discourse. A person must, for example, be period of time. The existing epistemes of the educated in various fields if he wishes to engage epoch play an important role in the in a discourse with someone who is educated. legitimization of such discourses so that some The very saying “knowledge is power” comes to discourses (carrying with them certain elements life in the concept of discourse. In a way, along and ideas) are accepted by many, whereas others with this exclusive element in the discourse is are not. Whether a system is accepted as valid inevitably an alienating element in which the and legitimate or otherwise all depends on uneducated are removed from the picture for whether certain conditions (the epistemes) being able to engage in such discourse. The established by the existing archive, permit it. uneducated would have less power and are at D. Power within the Discourse the mercy of the educated because they are unable to engage in the same discourse as the Not everyone can engage in one particular educated. Their lack of education prevents them discourse however. The common man cannot from elevating the level of their discourse to engage in a philosophical discourse if he himself match those of the educated. is uneducated in the field. A layperson cannot easily understand a doctor’s medical jargon IV. Power/Knowledge since he is not adept to such a course. This A. The Dynamics of Power element of exclusivity within certain discourses allows for the person engaging in that discourse Foucault’s concept of power can be broken to to exert his power over those unable to engage its most basic element, which is influence. “He in it. saw power as an aspect of an inter-relationship or interaction between human beings”.10 In this In turn, the ability to engage in such a discourse case, one person can exercise his influence over allows one to judge what is valid and invalid another person, whether it is a friend, family pertaining to the discourse he is engaging in. member, co-worker, etc. However, any exercise This is very much like the governing archive in of influence cannot always be accepted. It is every historical epoch which sets the conditions characteristic of humans after all to want to for what is logically sound during an epoch and exercise their own independence, and so the what is downright unacceptable. To have the exercise of power over another can be tricky. In knowledge needed to engage in certain this way, a sovereign will “try to develop an discourses allows one to legitimize certain intellectual justification for the exercise of that knowledge or even generate knew knowledge power”11. As Joseph Rouse elaborates, Foucault

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Talisik: An Undergraduate Journal of Philosophy indicates aspects in the conception of seized, or shared, something that one holds on sovereignty two points: to or allows to slip away”.14 “Power is not possessed by a dominant agent, nor located in First, sovereignty is a standpoint above or that agent’s relations to those dominated, but is outside particular conflicts that resolves their instead distributed throughout complex social competing claims into a unified and coherent 15 system. Second, the dividing question in terms networks.” He further explains that Power is of which these claims are resolved is that of exerted through power relations, which emerge legitimacy (often framed in terms of law or from “the support which force relations find in rights): Which powers can be rightfully one another, thus forming a chain or a system, exercised, which actions are lawful, which or on the contrary, the disjunction and regimes are legitimate? Together, these two points present the sovereign as the protector of contradictions which isolate them from one 16 peace in the war of all against all and the another”. In this case, power relations are formed embodiment of justice in the settling of by alliances in which power finds support and competing claims.12 acceptance, and thus influence is exerted from one person to another. On the other hand, In the process, it is observable that power is those who refuse to succumb to such influence everywhere. It is located in complex social are removed from such relation. Power, in networks, in which there is a constant battle of addition, presupposes knowledge. Knowledge influences. Likewise, there is always this needs power in order to have a significant constant resistance of power that those in impact on the individual. Just as power is in power must then develop and legitimate laws conflict with other power, so is knowledge that would justify their rule over the majority. through epistemic practices in conflict with other Sovereignty becomes the embodiment of what epistemic practices. In the same manner, epistemic is legitimate and what must be followed. Similar practices rise because of these relations of to this monarchial sovereignty is what Rouse power. calls “Epistemic sovereignty” which “constitutes knowledge as the unified (or “Knowledge is established not only in relation consistently unifiable) network of truths that to a field of statements, but also to objects, can be extracted from the circulation of instruments, practices, research programs, skills, conflicting statements. They are legitimated as social networks, and institutions. Some elements of such an epistemic field reinforce and truths by the precepts of rational method, the strengthen one another and are taken up, 13 epistemic surrogate for law.” extended, and reproduced in other contexts.” 17

In this way, the emergent network of truths In summary, power is dispersed across becomes legitimized by the majority and is complicated social networks marked by an on- regarded as the governing truths. This network going struggle. From this struggle, power comes becomes the body which controls and exerts to rise through power relations which in time power. Such is the case that it has the capability form a single coherent body of knowledge. In of dictating what must be followed and what is the process, those who wield such power are set aside. able to legitimize facts and generate laws in justification of their authority. Power, for Foucault, is not as simple as having a sovereign rule over a people. He insists that “Foucault suggests a different image in which “power is not something that is acquired, conflict and struggle are always present and

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Talisik: An Undergraduate Journal of Philosophy

inescapable. To make truth-claims is to try to languages are discourses that have a system of strengthen some epistemic alignments and to 18 knowledge of their own and hence cannot grasp challenge, undermine, or evade others.” the Filipino mindset. So that replacing opo with This constant conflict of epistemic practices in yes cannot fully grasp the essence that opo has. time creates an epistemic growth. For instance, Our language reflects the episteme that is what may be abided and dignified before may genuinely Filipino so that translations or be considered trivial nowadays. Power works modifications of Tagalog saying cannot fully wonders behind knowledge for knowledge exert express them with the same impact that Tagalog its legitimate authority. In order for knowledge has on the Filipino listener. This is observable to be abided, the power working behind it goes not only in day-to-day language but also in through a series of power relations in which it Filipino sayings and even street language which grows until such a time that it is powerful are integral aspects of our culture. Within that enough to dictate what must be legitimate and culture is a governing system of thought, logic, what must be set aside. In retrospect, these and understanding that is uniquely our own. dynamics of power are behind the shifts of On the other hand, the emergence of English epistemes with every historical epoch. and the modification of Tagalog phrases with V. Synthesis: Reflections on Foucault as English words uphold an entirely different applied to the Taglish as a cultural episteme. Naturally, they are expressed in a phenomenon in the Philippines different form of discourse. English as mentioned earlier is the language spoken by As observed previously, that when it comes to professionals and prestigious people, whether impact on the Filipino listener, Tagalog they be businessmen or government officials. In undeniably has a greater force exerted as addition, English is the medium of compared to Taglish. The impact of our very communication used in academic institutions. own language to us can be rooted in our culture. This renders that in order to be able to speak As Filipinos we have grown accepting values, English, you must be educated. English norms, saying and even superstitions that are becomes the determining factor of who is genuinely Filipino. This Filipino mode of educated or not. Likewise, a proficiency in the thinking reflects an episteme anchored on the use of the language (the range of one’s Filipino identity, so that the typical Filipino vocabulary, the skill in playing with words, etc.) would grow to discern what is genuinely reflects the level of educational attainment. For Filipino based on his cultural up-bringing. Such instance, a college graduate has a greater a system of knowledge and belief is expressed in expertise in the English language than the grade our very own Filipino language. This explains school drop-out. When one is proficient in why when it comes to impact; phrases uttered in English, then he has no trouble engaging in Tagalog have a greater effect on the Filipino as Taglish as well. Because of colonial-mentality, compared to Taglish. For instance, as Taglish and English are elevated and mentioned previously, the terms po and opo, empowered at the expense of Tagalog. In the reflect a system of thought that is undeniably process, Taglish as a discourse becomes a norm Filipino. And since such words are expressions which everyone else has to abide. Being a of an endemic Filipino mindset, other language of an educated, this implies that languages, in an attempt to translate, cannot Taglish becomes a more superior discourse as fully grasp the essence of these words. Other compared to Tagalog, having the power to

Talisik: An Undergraduate Journal of Philosophy establish itself as a normative discourse which are in power, whether it be the state, exercises control over other discourses. Taglish professionals or mere celebrities, involuntarily is esteemed while Tagalog is taken for granted. impose upon others the ideology that English and Taglish is superior as compared to Tagalog. 1. Taglish Becoming a Normative Discourse Such ideology has been legitimized so that it cannot be questioned by that majority, As mentioned earlier, to be able to engage in particularly the masses, so that they associate certain discourses is to be able to exercise Taglish with education, higher social status, and power. Francis Bacon’s historic statement that class. Such mindset only serves to make them “Knowledge is power” comes to life in the view themselves as lesser compared to the concept of discourse as mentioned. Having Taglish speaking community. This can be knowledge in a given field allows the person to observable in interviews and even in the dictate what is valid and what is not in a given classroom situation in particular, wherein those field and so he is able to practice such power engaging in English and Taglish are esteemed over those who are not knowledgeable. for their proficiency, at the expense of Tagalog. Institutions with an “English campaign” for Given our educational system wherein English example deliberately set English as a standard is a policy, it is no doubt that English, and for learning at the expense of Tagalog. Taglish, for that matter, becomes the language of the learned. And so those capable of It becomes a normative discourse, a standard engaging in Taglish conversations are esteemed which draws everyone helplessly to follow so to be more learned than those who cannot. This that it has the ability to exercise its control over notion is anchored on the system of thought those who do not speak the language. In other that English and Taglish as the language of the words, its subjugating power ends in complete learned is superior to Tagalog. Taglish creates domination and sets itself as the ultimate arbiter an ideology that those engaging in it are more on who is “in” and who is “out”. Further, since superior to those who do not. Taglish becomes the standards of superiority is so legitimated by an alienating discourse, very much like medical, speakers of Taglish who come from the elite mathematical, or political jargons (which by the members of society, the natural pull, that is way are expressed in English as well) are drawing the greater majority into it is more of alienating discourses. Such an alienating element an unconscious reaction that ultimately ends in empowers the person engaging in that discourse the triumph of Taglish over Tagalog as the so that he is able to exert that power over those language of the Filipino. In its downfall, so does who don’t. Vis-a-vis the Taglish speaking the intricacies of a Filipino culture that makes community is esteemed more superior us what we are goes down the drain. compared to non-Taglish speakers. 2. Taglish as a Panopticon There is no denying that Taglish is on its way to becoming a norm which distinguishes the In Discipline and Punish, Foucault talks about the educated from the uneducated. Taglish becomes Panopticon in the prison setup. It is a form of the standard of the educated, of the elite and surveillance system in which the prisoner has the powerful so that it becomes normative. the impression that he is being watched all the Consequently, in order to elevate oneself, one time and is forced to comply with normative must then engage in Taglish as well. Those who

Talisik: An Undergraduate Journal of Philosophy behavior. Thus, it is an effective way to exercise control. This fear of social marginalization power and control over those prisoners. serves as the Panopticon which constantly supervises the majority with great subtlety. An “Hierarchized, continuous and functional individual does not even realize that he is surveillance . . . was organized as a multiple, already abiding to it for social acceptance. In automatic, and anonymous power. . . . This enables the disciplinary power to be both order to cope up with such a norm, he absolutely indiscreet, since it is everywhere and involuntarily feels the need to engage in the always alert, since by its very principle it leaves normative discourse (Taglish) and complies. In no zone of shade and constantly supervises the this sense, the Panopticon succeeds in normalizing very individuals who are entrusted with the task the non-conformist. of supervising; and absolutely “discreet,” for it functions permanently and largely in silence.”19 3. Discourse is Power This Panopticon can be likened to the Eye of Sauron in Lord of the Rings20, where the eye has a All social relations are constituted by a web of view of everything. In a similar way, such a knowledge claims that clash against each other. form of control occurs in the daily setup. In a Each claim for truth is entangled with the community where Taglish has become the demands of legitimacy. This legitimacy is normative discourse, non-speakers feel a sense absolutely dependent on the eternal dictum A lie of discomfort for not being able to abide to multiplied a thousand times is better than a truth that such norm. The Panopticon becomes the arbiter has never been heard before. This means that all which distinguishes the Taglish speaker from knowledge reigns superior against the other if the non-Taglish speaker. Because of this and only if it lives constantly in discourse that distinguishing element, there is a significant gap affirms and confirms it. In other words, the created between the Taglish-speaker and the politics of knowledge simply means that a non-Taglish speaker. The Taglish speakers have knowledge that has not been heard dies the tendency to be esteemed as superior naturally, devoured by a discourse that whereas non-Taglish speakers are given less dominates the others. notice. As mentioned, when Taglish becomes Taglish is a discourse. Taglish is not just the use the normative discourse, the ideology of of an English word blended ingeniously with superiority it upholds is legitimized. Thus those Tagalog. It has a mindset, a value system, a way who engage in such discourse are able to exert of looking at reality, a system of symbols that their power over those who don’t. This creates a mesmerize speakers and, like a virus, it sweeps subtle sense of inferiority in the non-Taglish through every social vein that sustain the speaker. This truth claim comes to play so that Filipino life-world. it undermines the person who does not engage in Taglish. As mentioned earlier, when one is able to engage in a certain discourse, he has the ability Consequently, the non-Taglish speaker is then to judge for himself what is valid or invalid pressured to comply with these norms in order pertaining to the discourse he is engaging in. To to feel a sense of belongingness. When Taglish have the knowledge needed to engage in a becomes the norm, non-speakers are discourse renders him powerful. The marginalized and undermined. Such community engaging in such discourse has the marginalization is a subtle way of exercising power to dictate what the norm is, what is valid,

Talisik: An Undergraduate Journal of Philosophy and what must be discriminated or set aside. the Taglish speaking community to rise to Thus, discourse empowers those who engage in power. In their growth, they are able to set the it, to sway the majority, even if that majority standards for what has class, what must be does not engage in the same discourse. This esteemed. People of high-class become trend discourse upon being legitimized as a norm then setters in their own way so that deliberately or becomes the standard which has the ability to not, they legitimatize Taglish as a socio-cultural exercise power and control over others. norm. The predominance of the discourse of Taglish results in the predominance of that When Taglish becomes the normative certain knowledge it upholds: that those who discourse, it becomes a discourse of power. speak it are superior to those who do not. Taglish and the ideas it upholds are elevated in the pedestal, wherein it exercises its power over An additional insight is that there is a relation of the majority, so that those who fail to abide to power between Taglish and Tagalog as it, those who do not speak it feel marginalized discourses, along with English. Firstly, when from the Taglish speaking community. The power is at constant war, it seeks alliances and primacy of Taglish as a discourse means that the relations to grow and become the Panopticon, the narratives beyond Taglish are excluded and “coherent and unified system” which everyone considered substandard. That means to say that will accept. English is a foreign language that in order to keep up, one is to engage and was incorporated in our educational system communicate in Taglish. As a legitimized norm, from the time the Americans came. Throughout it advocates uniformity. This means that time, it has been embraced as the language of everybody has to speak it lest he be higher learning. However, its authority cannot discriminated. be easily accepted since it is after all a foreign language. Tagalog remains the very acceptable 4. Reality is constituted by relations of discourse everyone has access to. Hence, a Power. power relation must be forged in order to aid its rise. By the very act of mixing English and In the discussion of power aforementioned, we Tagalog, a relation of power is formed. Taglish can liken the rise of Taglish as constituted by becomes socially acceptable even to the lower power relations. The rise of power is involved class as well as the higher class. Thus the in the legitimization of certain ideals. Those in ideology it upholds seeps into the psyche of Taglish rise to power through relations. Such those who esteem it. This ideology has spread include our educational system, our colonial into the psyche so that every Filipino associates mentality, and the medium of communication in Taglish with the higher social class which they white-collared jobs (which are esteemed esteem. Taglish becomes the weapon of control superior to blue-collared jobs). This makes it and subjugation. easier for the Taglish speaking community to rise. Our educational system which endorses VI. Conclusion English gives the impression that those who speak English or, in any way able to use it, are In the beginning of this paper, three arguments the learned. Such is the case that Filipinos have were presented that needed to be answered. We then embraced the authority of English as the go back to these three arguments summarize in language of education, a superior language. brief the findings of this paper in the light of Embracing English with open arms easily allows Foucault:

Talisik: An Undergraduate Journal of Philosophy

1. Taglish does indeed uphold an ideology of language of the learned. Sadly, vernacular is superiority. Filipinos have associated Taglish being set aside. with education and class throughout time. Those who engage in Taglish have risen so that they became the authoritative body which 1 In this paper, Tagalog and Filipino are used inter- dictates Taglish as the normative discourse. changeably though Filipino is sometimes used to refer to the person Being a normative discourse, it excludes and 2 Michel Foucault, The Archaeology of Knowledge and the undermines those who are unable to engage in Discourse on Language. trans. A.M. Sheridan Smith. (New such discourse, further deepening the mindset York: Vintage Books, 1982), 129 of superiority by exclusion. In a way, this 3 Michel Foucault, Foucault Live, as cited by Thomas pressures the individual to engage in such a Flynn, “Foucault’s Mapping of History”, The Cambridge Companion to Foucault, (New York: Cambridge University discourse if he wishes to be socially accepted. Press, 1990), 30 This can be observable in interviews and even 4 Michel Foucault, The Archaeology of Knowledge and the in the classroom situation in particular wherein Discourse on Language, 138 those engaging in English and Taglish are 5 Paul Oliver, Foucault: The Key Ideas, (London, esteemed for their proficiency, at the expense of Hodder Education, 2010), 21 6 Michel Foucault, The Order of Things, as cited by Tagalog. In such a way, Tagalog is pushed to Paul Oliver, Foucault: The Key Ideas. London: Hodder the sideline as an undermined language. Education, 2010, 27 7 Thomas Flynn, “Foucault’s Mapping of History”, 2. In the rise of Taglish, some Tagalog words Cambridge Companion to Foucault, ed. Gary Gutting. New have been forgotten. People esteeming Taglish York: Cambridge University Press, 1990, 46 8 Michel Foucault, The Archaeology of Knowledge and the at the expense of Tagalog generate a truth that Discourse on Language, 224 the language handed down by our elders was set 9 Paul Oliver, Foucault : The Key Ideas, 30 aside. The Filipino culture, whose soul is in the 10 Paul, Oliver, 44 Filipino language, was left for granted. This 11 Ibid, 45 phenomenon unleashes a culture that discards 12 Joseph Rouse, “Power/ Knowledge”, Cambridge Companion to Foucault, 103 the old ways, and forgets tradition. In the 13 Ibid, 106 process, our cultural heritage and identity is 14 Michel Foucault, History of Sexuality, as cited by distorted by the ideology that Taglish as a socio- Joseph Rouse, “Power Knowledge”, Cambridge Companion cultural phenomenon upholds. to Foucault 15 Joseph Rouse, 109 16 3. The esteem and social acceptance of Taglish Michel Foucault, History of Sexuality, 92 17 Joseph Rouse, 113 is rooted in our colonial mentality. This 18 Ibid, 115 ideology further roots to the mindset that the 19 Michel Foucault, Discipline and Punish, as cited by language of our colonizers is more superior as Joseph Rouse, “Power/Knowledge”, Cambridge Companion compared to our own language. That is no to Foucault, 98 20 wonder considering our educational system’s J.R.R. Tolkien, Lord of the Rings series. (London: Harpercollins Publishers, 1991) medium of communication is predominantly English. By incorporating English in our language, we became empowered and esteemed as well. In the process, Tagalog, Cebuano, Ilocano, and other native languages were underestimated and viewed as inferior since the ideology we have now esteems English as the

Talisik: An Undergraduate Journal of Philosophy

Bibliography

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Foucault, Michel. Power/ Knowledge: Selected Writings and Interviews. ed. Colin Gordon. (New York: Vintage Books, 1982)

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