Learning and teaching grammar is an important aspect of language learning. It is not enough to know how to translate words into different languages. One of the aims of language learning is to help students learn effective communication, thus learning the correct grammar is essential. As noted by many grammarians, studying a second language primarily consisted of grammatical analysis and translation of written forms. Developed for analysis of Greek and Latin, this approach divided the target language into eight parts of speech: nouns, verbs, participles, articles, pronouns, prepositions, adverbs and conjunctions. Learning the language required study of the eight categories in written text and the development of rules for their use in translation.
However, when 18th century grammarians moved beyond the Greek and Roman classics and began the study of English, again using the eight categories to generate grammar rules, it became clear that the parts of speech could not be used as effectively to analyze a language in which word order and syntax produced grammatical function and where rules often had multiple exceptions. Nonetheless, this traditional approach remained the basis of instructional pedagogy in the United States and England until recently (Howatt, 1984), and is still being used in a number of countries as the primary method of English instruction. This is particularly true for many English as foreign language (EFL) classrooms, where English is learned mainly through translation into the native language and memorization of grammar rules and vocabulary.
Today, grammarians have been able to use modern pedagogical grammars for teaching and learning. Pedagogical grammars generally describe the full structural complexity of any given unit (Swan, 1995), but significant differences may emerge in the distribution of potential elements in actual discourse.
As mentioned, one of the defining characteristics of a modern pedagogical grammar is that it provides descriptive information which is helpful for learners of the language. With this definition, this paper will try to compare the helpfulness of two pedagogical grammars by describing the features of transitivity of verbs and passive voice. However, with the emergence of the jejemon languages, educational authorities are trying to convey its effect on the students.
According to UrbanDictionary.Com, it is anyone with a low tolerance for correct punctuation, syntax and grammar. This definition is limited to the linguistic style of Jejemons. But in reality, Jejemon is a new breed of hipsters who have developed not only their own language and written text but also their own sub-culture and fashion.
For brevity, I will limit this article to Jejemon language, which for lack of grammatical “canon” on how to call it, I will call it the “Jejenese” and their alphabet, “Jejebet.
The Jejenese is not just confined to Pinoy Jejemons. Just before I wrote this, I played “Warcraft” and found a European opponent who enjoys typing “jejejeje” in a very wide context, much to my disdain as he sabotages my online quests. Another group of foreign Jejemons, although their Jejemonism seems so trivial to actually classify them as Jejemons, are the Thais who type “hahaha” this way: “5555.” You will see a lot of these in your Thai friend’s Facebook status messages. Since, the number 5 translates to “ha” in Thai, as explained by my friend Pakorn Dokmai. I’m sure many of you have personal encounters with other foreign Jejemons, be in Manila or abroad. So we can assume that Jejemon is a worldwide phenomenon.
Text messaging is the first ever evidence that the Jejemons are not just fictional creatures; they really emerge. They have a set of eyes (and obviously the time) that can easily decipher the word hidden in jumbled letters, alternating capitalization, over-usage of the letters H, X or Z and mixture of numeric characters and our normal alphabet. To be able to understand Jejenese or to Jejetype is definitely a skill.
In a commentary, “Intellectualizing a Language,” by Dr. Ricardo Ma. Nolasco published on June 13, 2009, in the Philippine Daily Inquirer, he said that: “We will never be able to develop our languages for higher thinking unless we begin basic literacy and education in them.” With the prevalence of Jejemon, will the long process of intellectualization of our Filipino language be held back? I believe that the answer depends on one’s lenience with the Jejemons. Just as whether or not the Jejenese and the Jejebet wreak havoc on major languages depends on how one perceives Jejemonism.
Who uses the Jejemon language anyway? Let’s call them, the Clans, or as the Jejemons would probably spell it, cLaNzZ. In Warcraft lingo, groups that operate like “Alliance” or “Horde.”
The Jejemons find their place in their world by finding a clan, or a regular group of people they text and talk with in Jejenese. Regardless of whether they know each other or not, they will talk to other members of these clans and even meet up with them in Jejelands (frequent hang-outs).
If these clans can be regarded, as Bonifacio P. Sibayan, whose work was published in the website of the National Commission for Culture and the Arts puts it, as Sub-domains of a Controlling Domain of language, then the continued use of Jejemonized-Tagalog, such as: “iNgAtz puh” and “xeNXia Nah” can contribute to the process of Filipino intellectualization. But then again, an intellectualized language is that language that can be used for giving and obtaining a entire education in any field of knowledge from pre-school to the university and beyond.