In Issues| Isyu, Opinion | Opinyon on May 9, 2010 at 9:44 pm

Email Interview (EI) on JEJEMONS. Sagot ko sa mga tanong na inemail ni fordan_karenann@yahoo.com. Mayo 8, 2010. Sampaloc, Quezon Province.

Note: Walang pakialamanan sa syntax, grammar, spelling. Jejebuster ka pag naging Nazi ka! 😛

1. How did “Jejemon” came out?

It is interesting to note that the term “Jejemon” as the name of the subcultural group now known as “Jejemon” did not originate from themselves. It is the public, the middle class and the upper classes that most probably labeled such subcultural group as jejemons, based upon their observation that these individuals text or communicate digitally and electronically using a distinct form of language.

2. Why do you think the “Jejemon” language emerged?

According to UP CMC Dean Rolando Tolentino, the jejemon laguage emerged primarily as an influence or spin-off of the way Latin Americans express jubilation — jeje. To add to this, I think that the jejemon language in the Philippines is a product of the lower middle class and the lower classes use of mainstream and monopolized capitalist technology and the own intellectual and cultural facilities of such people/social classes. In sociolinguistics, the way to explain jejemon language is the incarnation of internal(ized) speech. It means that how one thinks and recites/enunciates thoughts through sounds and words is how one literally writes/digitizes it.

3. What are its implications in the language and education system?

This phenomenon is nothing new. I find it similar with how gay language and text language emerged in the Philippines.

4. Is “Jejemon” a social construct?

Yes. But the social construction was negatively done by the upper classes. More particularly, the negation of the jejemons is an elitist stand against the lower classes. This means that while the lower classes are able to accommodate and use the democratized technology of the capitalists, the elitist rulers continue the “othering” by ensuring that the jejemons would not be able to fully enter their circle. It is of course different in cases where and when the jejemons are “legitimized” by mainstream media and other capitalist corporations because basically they are able to reek in superprofit out of the othered subculture of jejemons.

Jejemons could then be analyzed as a subaltern: an excess of monopoly capitalism and neocolonialism.

5. Is “Jejemon” a form of discrimination?

It becomes discriminatory especially that the upper classes and those influenced by neoliberal and bourgeois ideologies draw a demarcating line between the accepted users of capitalist technology and the “social strugglers” of the utilization of capitalist technology.

6. Is “Jejemon” overrated or abused?

Both, I guess, since the overrating of jejemon basically originated from the abusive remarks of the “jejebusters.”

7. What do you think is its impact in our society?

In a class society such as ours, dominated by a few ruling elite and by mainstream media and popular culture, jejemon is now a buzzword, taking on different sides and angles, and being utilized by the various ideological and socio-political motives of this multi-epistemological nation-state. There are those who capitalize on jejemons for profit. There are those who are outright busters and haters. There are those who internalize the term and culture of the jejemons for political advertisement and social emancipation. There are teachers who ask students to analyze jejemons. Such is popular culture. Such is Facebook.

8. How did the people (we) accept it?

See no. 7.


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