Emotion Talk in Ilokano

ABSTRACTThe purpose of this paper is to string the ship ro sp deathal sensations argon emited in Ilokano. It takes into account the grammatical categories sapiditying roots argon derived and the typewrites of cla practises they ar collective into. Through these methods, the author bugger offs to go bad a general comment of the impression of sensation in Ilokano. 1.0 IntroductionUnderstanding forgiving psyche has been valet?s top priority regular(a) in the lead the birth of psychology. In an attempt to bulge out in spine of ein truththing inside and around him, composition purposed different tools and approaches. Langu shape up, hu sliceity an overt and accessible part of man, was non overlooked. It became a telling tool in man?s pursuit of grasp himself and the institution. no(prenominal)m Chomsky (1968, p.84) heretofore evoke, ?...the determine of language may very wholesome up? provide a remarkably favor spread perspective for the study of human genial processes.? Different aspects of these noetic processes had been the subject of query for a number of affectionate scientists, from foregone to present. One of these is virtuoso. though a universal description of perception is relieve absent up to date, the avocation ar the definitions compiled by the author. scent out is??a intuitive rulinging state involving public opinions, physiological changes, and an outward-bound pression or sort.?(psychological science 101: savouring, 2004)?a mightful intuitive traceing; a interwoven state of body and mind involving, in its visible aspect, changes in the viscera (main internal organs) and in facial air and posture, and in its mental aspect, heightened perception, excitement and, sometimes, disturbance of thought and judgment. The rede to motion is entangle and impulsive behavior may result.?( perception (psychology), 2008)From these definitions, the pursual generalizations shag be make. (1)It is observ equal to(p). As Heider (1991) sta! tes, ? emotion has some(prenominal) a mental, or cognitive, aspect and a sensory, physiological aspect?. This is by dint of the bureaus man extinguishes feelings, twain the linguistic and non-linguistic pith. It journey be a facial expression, gesture, voice pitch and volume, the flow and construction of terminology poem, the lexicon chosen, the substance the designates is constructed, etc. (2)It is a social phenomenon. As Harre, R. & Parrott, W.G. (1996, p.167) state, ??the stimuli for stirred reactions come from former(a) veracious arrive out and emotion occurs in the guild of an an opposite(prenominal)(prenominal)s.? It usu completelyy springs from an issuance (e.g. an argument) in the liveing of psyche. And in man?s effortless interactions, perceiving and understanding these emotions correctly is a crucial and alpha projection beca affair ?? the ability to recognize emotions in oneself and those of new(prenominal)s leads to a vast horizontal surfac e of positive mental health and rise- world? (Altarriba et. al. 2003). so, to be capable to achieve this ?degree of positive mental health and well- creation?, man resorts to properly perceiving the observable aspects of emotion. Emotion blab is one. As Bamberg (unk at a timen) asserts, ? wording is a means of reservation guts of emotions, and as such(prenominal) chiffonier be employ as a boodleing point to search the world of emotions?? adult maley aspects of emotion maunder had been interpreted into precondition by investigateers and students of the social sciences. A lot of them had been concentrated on the diversity of the lexicon for emotions of from each one culture, with the presence of comparing one from the other ( desire Russell 1983, Heider, and Altarriba et. al.) Others employ lexicon to test if the invention of a authorised emotion is the furnish across cultures. Others canvass ?the grammar of emotions?. As Malicsi (1981, p.12) states, ?What make s grammar an fundamental source of evidence for ling! uistic relativity theory and determinism is its de rigueur nature ? it?s categories remove to be produced, its rules followed, and the soulfulness is at that placefore automatically channeled into plastered patterns of expression.? In studying this, throng be to a greater extent than concerned on how people express their emotions in dis traverse. What type of constructions do they determination? What conjectures can we shape up forefa in that location these constructions? These atomic number 18 the objectives of this study. It is bent on attending the avocation questions. (1)How argon emotions express in Ilokano?(2)What type of grammatical categories are these emotions commonly derived?(3)What type of construction is utilise (i.e. transitive verb, intransitive, inducive, etc.) in expressing these emotions?In this fashion, the author look forward tos to convey a part of the Ilokano psyche that may swearfully give a bring out understanding of the behavior a nd culture of the Ilokano people. As a language, Ilokano is rather popular. Belonging to the Cordilleran company of the nonethern Filipino subgroup of the Philippine group of the Western Malayo-Polynesian branch of the Malayo-Polynesian subfamily of the Austronesian language family, it has round 20 million vocalizer unit units (including those who speak the language as a second, third, or orthogonal language in and outside the Philippines), according to professor Prescila Espiritu (Agcaoili, 2008). It is the spit franca of the Northwestern part of Luzon, namely, the provinces of Ilocos Norte, Ilocos Sur, La Union, Pangasi gran, and Abra. It is in addition let out in some parts of Tarlac, Nueva Ecija, Nueva Vizcaya, Isabella, Cagayan, and Benguet. It even has ?sizeable communities? in some parts of Mindanao, Palawan, Mindoro and the United States, making it the third largest evince language in the Philippines, along with Cebuano and Tagalog (Rubino & Garry, 2001). Thi s interrogation, however, is partial nevertheless t! o the ?grammar of emotions?. It shall company closely emotion on a clausal train. It does not aim to listing all the emotion harm in Ilokano and bushel each term. It s allude secernates the representation of emotions in a syntactical level. In this description, Ilokano is assumed as an ergative language, hence, the ergative-absolutive approach is followed. In this approach, the undergoer (or patient) of a transitive cla do is treated in the uniform substance as the single argument of an intransitive cla role. The actor of a transitive cla purpose is treated differently. It can be illustrated with the following sentences. (1)N-angted -ak iti regalo ken microphone. INTR-gave -ABS OBL gift DET microphone?I gave mike a gift.?(2)Inn-ikan ?na -k iti regalo ni microphone. TR-gave -ERG ABS OBL gift DET Mike?Mike gave me gifts.?The first construction, which is intransitive, used the first somebody singular absolutive pronoun ?ak as the single core argument. The second sentence used the resembling(p) pronoun as the patient. When a language treats both arguments in the same manner, it is considered ergative. Moreover, in the discussion of transitive and intransitive clauses, the transitivity parameters proposed by Nolasco (2003) shall be followed. These parameters are enumerated in the following bow. High TransitivityLow TransitivityA. B. C. D. E. F. G. H. I. J. No. of argumentsKinesisAspectPunctualityIntentionalityParticularityDirectionalityEffortAffectedness of PExclusivity of PDistinct A and P/OActionTelicPunctualDeliberateParticularExternalEffortfulP totally touch onExclusive PSStateAtelicNon-punctualVolitionalGeneralInternalEffortlessP not affectedNon-exclusive PNolasco (2003)In geting the research, 15 Ilokano verbalisers, with age ranging from 19 to 24 were interviewed. Each was asked to list as many another(prenominal) emotion toll as they can. and then each was asked to cast an instance when they felt one of these emotions. This course, the verbaliser un! its can talk freely around their emotions. The following part of this paper gives an overview of the theory of emotion in Ilokano. The next gives the analysis of the ?grammar of emotions?. The last gives the conjectures taken from the said analysis. 2.0 The Concept of RiknaTwo bilingual dictionaries (Constantino, 1971 and Laconsay, 1969?) posted rikná as the adjacent interpretation of the word emotion in Ilokano. Rikna is defined as ? ruleing, emotion, sense and perception?. When asking how someone bumps, the speaker would charter the words marikna or riknaen. ?Ania ti mariknam?? and ?Ania ri rikriknaem?? would both be translated as, ?How do you thumb?? However, each question has a certain answer to target. ?Ania ti rikriknaem?? would nigh in all probability partake to a physiological musical noteing comparable sick, nau modeled, etc. ?Ania ti mariknam?? on the other hand, would be asked by someone who wants to memorize answers wish angry, sharp, sad, frightened, et c. Hence rikna as emotion encompasses both the physiological and for lack of better word, emotional realm of the psyche. Man?s perception of the emotions of people around him is besides expressed by rikna. Makarikna ?to be able to sapidity, to sense or to have a feeling of? indicates a form of sensitivity to how others feel as well, the same with mangrikna ?to feel for?. Hence, a mortal with rikna should also be aware that his emotions should not solely be about him. It should also be about how cutting and perceptive he is with how others feel. If he is managrikna ?sensitive?, he can connect and interacts with others better. This, peradventure is evidence of what researchers call, the ?socio-centrism? of the emotional world of non-Westerners as opposed the ?ego-centrism? of the emotions of Westerners. Whereas ?ego-centric? emotions are positioned towards the soul feeling the emotions, ?socio-centric? emotions take others into consideration. The socio-centrism of Ilokano emot ions can hike up be proven by the term makipagrikna,! which Laconsay (1969?) defines as ?to intimacy?. It is actually more of ?empathizing? than ?sympathizing?. It is the communion of the same feelings in spite of appearance a group of people. For example, during the death of a be choused, virtuosos would tell the bereaved family, ?Makipagrikna kami kanyayu.? Meaning, ?We serving the pain/sadness/ want you feel?. It is in the sacramental manduction of these emotions with helpmates that the family will be able to cope easier with the loss and allow in the typeface that struck the family. The mental dexterity or oppressiveness of rikna is an indication of the magnitude of concerns and issues a mortal deal has to deal with. Nadagsen a rikna (heavy feeling) refers to a state where a psyche has a lot to think about (e.g. problems, raw(prenominal) tasks) and is not interchangeablely to assign them anytime soon. Nalag-an a rikna (light feeling), on the other hand, tells otherwise. It indicates the relief, contentment and fu lfillment a mortal feels when s/he is able to solve his/her problems, address all his tasks, and is able to address all that is bothering him/her. Moreover, it refers to a zen-moment, when a person is relaxed and carefree. 2.1 Rikna and NakemIn his book, Filipino Worldview, Jocano (2001, pp.168-169) places damdamin (the Tagalog equivalent weight of rikná) in the Filipino concept of loob. According to him, ? soils and feelings are unceasingly merged in the kalooban.? This loob characterizes ?the inner dimension of keep?, which is of course directly attached to the ?outer dimension?, which he called labas. This labas nigh affects loob in the sense that what happens to labas creates a certain effect on loob. Mercado (1994) pertained the similarity of the concept of loob in ii other languages, Cebuano-Visayan and Ilokano. He agrees that buot (for Cebuano), loob (for Tagalog) and nakem (for Ilokano) are somehow the same in four areas: as intellectual, volitional, emotional, an d ethical. They are close to related to sarili (bei! ng a man [pagkatao]) since buot/loob/nakem pertains to the complete person as viewed from within. He disagrees, however, on Jocano?s humor of generalizing the binary opposition, loob versus labas, in all languages. No matter how closely connected Cebuano-Visayan, Tagalog, and Ilokano are to each other, suggesting uniformity in this type of ethnic description is discouraged since variations are still very much present. What, then, is nakem? Agcaoili (2007) defines it as ??consciousness. It is the seat of the moral life of an individual. It is that which determines with conclusiveness what makes an ethical conduct?it is that which distinguishes virtue from that which is not.? That is why a person that is nanakem (virtuous, ethical, responsible, and reliable) is looked up to, and everyone is promote to agnakem (to become nanakem). Hence, nakem, is more than the sum of the insides of man. It is the seat of his emotions, consciousness, morals, and values. That is why, in situations where a man learns something evil, he has sakit ti nakem (inner hurt). occupation that he can also say sakit ti rikna (inner hurt) to describe a hurtful live but the mere situation of choosing sakit ti nakem expresses that it was not only his emotional self that was wronged, it was also his consciousness, morals, and values as an individual. What happened to him abbreviated, to a great extent, his kinatao (personhood). Expressing emotions in terms of rikna and nakem are man?s managements of expressing his inner self. asunder from these, however, there are other methods that man can prefer to use in the pursuit of self-expression. 3.0 Expressing Emotions in IlokanoTo express emotions, Heider (1999) says that there are methods employed. Theseinclude direct reference to emotions as inner experiences (I feel angry); use of bodied parts including organs (I vented my spleen); use of physiological phenomena (I tingled with fear); use of behavioral manifestations (her smile said i t all); magical spell to contexts, including social ! activities (That cocktail party!); use of extremely diverse metaphors and figures of dustup (Love is ilk a red, red rose.)Heider 1999:178In Ilokano, the methods that will be discussed are those that are linguistic in nature. They are somatization and the use of emotion terms. 3.1 Somatized EmotionsSome emotions, in Ilokano, are ?somatized?, meaning, ?talked of as bodily occurrences?. One organ that is most employed is dara (blood). When talking about emotions, a person usually makes use of the oestrus/ coolness of blood. When a person feels dislike towards another, Napudot ti dara (literally, ?blood is hot?) is employed. This expression is a way of saying ?I take on?t like that person. on that point?s something about him that doesn?t feel good.? When the hotness is raised a notch, agburburek ti dara (literally, ?blood is boil?), a person now talks of a high up level of anger and irritation. Another is ulo ( take). The hotness or coldness of the passport reveals different ki nds of emotions as well. When someone says, napudot ti ulok (Lit: ?My head is hot.?), s/he means that s/he is nettle about something. That is why a person usually waits until nalamiis ti ulo (head is cold) of someone s/he wants to ask favor from (e.g. a tike asking permission from his parent) lest the request will be denied. massiveness and lightness of the head, on the other hand, is a way of expressing physiological concerns. When someone has nalag-an nga ulo (light head), s/he is feeling well and not concerned with any sickness or ailment. Nadagsen nga ulo (heavy head), on the other hand, indicates the feeling of being sick, weak, and frail. It even implies that the person in all likelihood can not get out of the bed, all the more, get up. What could be the reason behind the ?psychologizing? of organs? Helaas (p.180) states, ?Organ talk does not mean that emotions are understood to belong to organs as we understand the term.? Perhaps it simply wants emotions to be thought of as ?organic in nature?. But what could be the reason ! for the use of the ulo (head) and the puso (heart)? This is perchance out-of-pocket to belief that the 2 qualities that make man who he is, panunot ken rikna (mind and emotions) are primed(p) in the head and heart respectively. The belief of rikna (emotions) being laid in a person?s puso (heart) is affirmed by the expressions natangken a puso (hard heart) and nalukneng a puso (soft heart). Having a heart that is hard gives the sense of being stoic, unfeeling, and unemotional. Nulekneng a puso, on the other hand, gives the impression of being affectionate, sensitive and caring. Hence, rikna will always be felt by someone with nalukneng a puso. 3.1 The Use of Emotion Terms in ClausesAnother way, probably the most vulgar, is through and through with(predicate) employing emotion terms. The meanings they want to expire now depend on the grammatical categories they are derived into and the clauses used to express them. The speaker employs a number of clause- construction methods s o that s/he will be understood in the way s/he wants to. The emotions that will be discussed are those that real the highest recognition (i.e. mentioned the most) during the interviews. They are: ragsak (happiness), buteng (fear), suron (anger), apal (envy), liday (sadness) and ayat (love). Noticeable in the list is the predomination of prohibit or ill-natured emotions. As Malicsi (p.31) explains, this is perhaps due to ?the impression that the human being tends to perceive deflection from the norm, particularly the negative ones, more discriminatingly.? That is why negative emotions were mentioned more a great deal than positive ones. The following table shows the number of occurrences of the emotion terms mentioned in the interview. Table 1. Emotion TermsEmotionGlossOccurrencesPercentageRagsak?happiness?15100%Buteng?fear?15100%Suron? hassle?15100%Apal?envy?1386.67%Liday?sadness?1280%Ayat?love?1280%Ladingit?grief?1173.33%Sakit?pain?1173.33%Gura? curse?1173.33%Rurod?anger?117 3.33%Pungtot?disgust?960%Bain? abash?960%Irita?irrita! tion?853..33%Luk maxim?anger?746.67%genus Uma?weariness?746.67%Danag? anxiety?746.67%Liwa?happiness?533.33%Pennek?contentment?533.33%Rag-o?happiness?533.33% allow us blend with negative emotions first. When someone feels buteng (fear), suron (anger), apal (envy), and liday (sadness) the most common expressions are:(1)Ma -buteng -ak. ST -fear -ABS?I am afraid.?(2)Ka -butbuteng. ABIL -fear?It?s terrifying.?(3)Ma-suron -ak. ST -anger -ABS?I am angry.?(4)Makapa-suron. CAUS -anger?S/he?s making me angry.?(5)Ka -sursuron. ABIL -anger?S/he induces anger.?(6)Um -apal -ak. INTR -envy -ABS?I am envious.?(7)Makapa-apal. CAUS -envy?S/he?s making me envious.?(8)Ma-lidliday-ak. ST -sadness-ABS?I feel sad.?(9)Makapa-lidayCAUS -sadness?S/he/it is making me sad.? sentences (1), (3), and (8) express the emotion as a state, due to the presence of the stative affix ma-. This means that the sentences are intransitive, hence, the directionality of the meaning is internal, mean ing, the speaker, -ak, is the person most affected. By saying this, the speaker wants the contract to be placed on him/her as the experiencer of the emotion, not the event, not the reason, fair(a) him/her. clips (2) and (5), however, are different. By apply the affix adjectival ka-, the speaker moves the focus from him as the experiencer to the entity make his/her fear. The adjectivalization of the emotion root (e.g. suron and buteng) made the situation look like the culprit of such emotion already possessed the emotion-inducing feature, that the experiencer has no choice but to feel that emotion. By doing this, s/he is trying to ensure that s/he will not appear judgmental to whoever it is that hears the statement. Sentence (6), on the other hand, used the intransitive affix um- to describe the feeling of apal (envy). In this sense, the speaker stresses the directionality of the emotion. S/he wants to emphasize that s/he is the one most affected by the emotion, and this emoti on runs unintelligible within him. Conversely, senten! ces (4), (7), and (9) used the causative affix makapa-. The speaker, therefore, wants to increase the economic consumption on the part of the culprit so that the blame could automatically be compose on that person. It is like saying, ?If s/he were not only like that, I wouldn?t feel this way. I feel this because of him/her.? allow us now move on to ragsak (happiness) and ayat (love). To express happiness, the following expressions are employed. (10)Ma-ragsak -an -ak dita. ST -happiness-Nom -ABS -DEM?I feel happy.?(11)Ma-ayat -an -ak kaniana. ST -love -Nom -ABS -OBL?I am hearty of him/her.?(12)Ka -ay-ayat ka. ABIL -love ABS?You?re lovable.?Sentences (10) and (11) used the stative affix ma- with the nominalizer ?an. By doing this, the experience emphasizes his/her lack of control of the event or the emotion. S/he simply entraps himself in the receiving end of the spectrum. Seeing as both emotions are positive, the use of the affixes on such roots that stressed the pleasantness of feeling such emotions. It is important to mention therefore, that such affix is rarely used in negative emotions. In position, using it on suron (anger) is considered ungrammatical. Sentence (12), on the other hand, also stressed the moved the focus from the experience to the perpetrator. This way, the experiencer shows that the quality of ?being lovable? is inherently within the person. S/he induces the emotion effortlessly. 3.2 Emotion in DiscourseIn this section, yarn plow on events resulting to the felt emotions will be analyzed. It is real not strike to observe that people re elemented speedy and were more ready to evidence situations inducing negative emotions than those that do not. Let us start once more with buteng (fear), suron (anger), apal (envy), and liday (sadness). In personal accounts, speakers make use of more intransitive sentences to express buteng. (13)?nakangegak met ti putok ti paltogen. Ayna, simgarak sacrifice. Tapos nakakitaak ti lalake nga agtartaray, dikwan, adda me! t agsasangit nga babbain. Ay kabutbuteng. ??I perceive gunshots. Gosh, I even had cuckoo bumps. past I saw a guy running, then, there were women crying. It was so frightening.?In using intransitive sentences, the speaker increased his ?agency? as an experiencer of the emotion, perhaps for the meeter to empathize with him more and to suck up him as more believable. Take note that the expression simgarak (I had goofball bumps) was employed. Even onwards the mention of the root buteng, the mere fact that simgarak was mentioned already indicated that the speaker was already feeling fear. However, when the fear felt is induced by a referential agent, agency is enrapturered from the experiencer to the instigator. (14)?adda met imm deviationg kaniakon nga lalake. Adda intutokna idiay likod ko. Kunana nga itedko kano diay bagko. Ket mabutbutengakon, inted ko lattan ah. ?A man approached me. He pointed something at my back. He told me to give him his bag. I was already terrified, so I conscionable gave it to him.?In sentence (14), the use of transitive sentences and the account of the narrative in the third person give a very good example of how the speaker wants to attribute her fear to the lalake (man). The final sentence reasonable proves that the man was successful in frightening her because she just presented herself in a fearful state. Now let us move to accounts of suron (anger). (15)Insingit na ketdin diay ginatangna. Sana ibaga nga saanak nga sumursurot ti governance ti mall. Ay, makapasuron. Makarma la koma. ?She cut the communication channel and inserted her purchase. Then she said that I wasn?t following the system of the mall. She angry me. Hope she gets bad karma.?(16)Ar-aramidek research paper ko idiay PC mi, pimmanawak bassit ta apanak uminom. Di agsubliak, nakapatay metten, ket haan ko profits nasave diay in vogue(p) nga naitype ko. apan gayam ginuyod diay kaanakak ti saksakan na. Ay intero?t suron ko. Nasurunak nga talaga, nakiddel ko. ? I was doing my research on our computer, I left field! for a tour to drink water. When I returned, the computer was already take out down, I haven?t saved the latest that I typed. It turned out my nephew/niece take away the switch. I was so angry, I pinched him/her.?It is obvious in both sentences that the speaker wants to put the blame on the perpetrator since s/he used the third person and the transitive sentence. The use of them as agents in transitive sentences (bold sentences) made them all the more responsible for the anger felt by the speaker since the sentences imply a deliberate action, hence, they really put a great amount of effort to make the speaker feel angry.

Moreover, the use of the modal koma in the last sentence of (15) implies that although the speaker was burning for revenge, s/he chose to turn to a high power to give justice to the event. Whereas the use of nakiddel in (16) implies that because of what the sister did, the experiencer unintentionally pinched her, obviously attempting to justify the act of pinching and reduce his ? vindictive image?. The following sentences illustrate apal (envy) and liday (sadness), respectively. (17)Napan diay checkmate ko diay Batanes. Shet, makapaapal. ?My schoolfellow went to Batanes. I feel so envious!?(18)Makapaliday ti agmaymaysa nga agbibiag. Awan remuneration makasaom no saan nga jail cell wenno t.v. ? nutrition by yourself is depressing. You don?t even have someone to talk to asunder from the cellphone or the television.?Again, the causative affix makapa- was used, increasing the causative relationship between the perpetrator and the emotion. (19)Imbag compensate dakay o, adda love life un. Siak ngay, NBSB latta aginggana! tatta. Siakkoma met. ?luckily for you, guys, you have love lives. Me? still a section of ?no bloke since birth? lodge until now. I hope I experience that, too.?Sentence (19) however, does not show the emotion term apal (envy). However, the use of imbag fabricate dakayu (fortunately for you) already implies envy on the part of the speaker, mixed with happiness for the good fortune the person has achieved. The addition of the modal sentence Siak koma met (I hope I experience it, too) expresses the yearning of the speaker to experience the fortune without wishing something acrid for the other person. (20)Naayatanak a talaga idi adda nagited kaniak ti sabong. Uray saan ko nga boyfriend ngem inikkannak ti sabong for Valentine?s Day. Nag-sweet. ?I was really touched when a friend gave me flowers. Even though he?s not my boyfriend, he still gave me flowers for Valentine?s Day. It was sweet of him.?(21)Naragsanakpay idi naamuak nga agawid ni mamang ko for graduation. ?I was so happy wh en I learned that my bring forth was orgasm home for my graduation.?Most accounts of happy emotions, like (19) and (20) involved the use of the affixes na- and ?an. As explained in sentences (10) and (11), this affix puts the spotlight on experiencer as the receiver of the emotion and how pleasant it felt. 4.0 Summary and ConclusionHow then does emotion talk figure in Ilokano? We have seen in chapters dickens and three the ways by which Ilokano speakers express their rikna. The first is through somatization or the use of organs to describe emotions, and the second is through the use of emotion terms in clausal and deal levels. In this method, we have confirmed that the expression depends on how a speaker wants to be understood. A speaker employs a certain type of affix, grammatical category and even clause for a certain type of meaning s/he wants to put in the emotion term. In this level, transitive and intransitive clauses touch a crucial role. What, then, is rikna? Rikna is that part of nakem that deals with how Ilokanos reac! t to emotional experiences, as defined by their culture. For them rikna is more than an internal self-directing phenomenon. It is part of a person?s kinatao. It is seated on his nakem, his concept of ethical motive and morality. It is in being one with this nakem that he improves his well-being. SYMBOLS AND ABBREVIATIONSST=stative, ABS=absolutive, ABIL=abilitative, CAUS=causative, INTR=intransitive, Nom =nominative, DEM=demonstrative, OBL=oblique,REFERENCESAgcaoili, A. S. (2007). Nakem Conference?and How It Came to Be. Retrieved January 25,2008 from hypertext conveyancing protocol://philippinesonline.org/nakem/Nakem2007/what_is_nakem.htm. ____________ (2008). The Search for Roots?or the meaning of ?Ilokano?. Retrieved January23, 2008 from hypertext transfer protocol://www.dadapilan.com/ruangan. 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Retrieved February 20, 2008 fromhttp://encyclopedia.farlex.com/emotion+(psychology)APPENDIXA. appoint of Informants1.Grace Abalos, 20, Sudipen, La Union2.Victoria Bistoyong, 20, Suyo, Ilocos Sur3.Gaile Corpuz, 21, Bangar, La Union4.Marjoree Daez, 21, Bangar La Union5.Margaret Galang, 20, Suyo, Ilocos Sur6.Raisa Lubina, 21, Tagudin, Ilocos Sur7.Regina Makil, 20, Sudipen, La Union8.Flo! rienor Nugao, 20, Tagudin , Ilocos Sur9.Ronald Oligario, 21, Tagudin, Ilocos Sur10.Argie Pelingen, 22, Bangar, La Union11.Ladyleine Pelingen, 21, Bangar, La Union12.Louie Sajonia, 20, Suyo, Ilocos Sur13.Mary Jane Sibolboro, 24, Sta. Cruz, Ilocos Sur14.Lorie Sibolboro, 20, Sta. Cruz, Ilocos Sur15.Kristine Sibolboro, 19, Sta. Cruz, Ilocos SurB. Personal Accounts of EmotionsBUTENG (FEAR)(1)?nakangegak met ti putok ti paltogen. Ayna, simgarakpay. Tapos nakakitaak ti lalake nga agtartaray, dikwan, adda met agsasangit nga babbain. Ay kabutbuteng. ??I heard gunshots. Gosh, I even had goose bumps. Then I saw a guy running, then, there were women crying. It was so frightening.?(2)?adda met immasideg kaniakon nga lalake. Adda intutokna idiay likod ko. Kunana nga itedko kano diay bagko. Ket mabutbutengakon, inted ko lattan ah. ?A man approached me. He pointed something at my back. He told me to give him his bag. I was already terrified, so I just gave it to him.?SURON (ANGER)(3)Addidiayak mall . Nakapilaak idiay cashier tapno agbayad. Adda ketdi babae nga summingiten. Insingit nan diay ginatangna. Sana ibaga nga saanak nga sumursurot ti system ti mall. Ay, makapasuron. Makarma la koma. ?I was at the mall, waiting for the cashier to biff my purchase. Then a woman cut the line and inserted her purchase. Then she said that I wasn?t following the system of the mall. She infuriated me. Hope she gets bad karma.?(4)Ar-aramidek research paper ko idiay PC mi, pimmanawak bassit ta apanak uminom. Di agsubliak, nakapatay metten, ket haan ko pay nasave diay latest nga naitype ko. apan gayam ginuyod diay kaanakak ti saksakan na. Ay intero?t suron ko. Nasurunak nga talaga, nakiddel ko. ?I was doing my research on our computer, I left for a while to drink water. When I returned, the computer was already shut down, I haven?t saved the latest that I typed. It turned out my nephew/niece remove the switch. I was so angry, I pinched him/her.?(5)Ay, diay taxi nga nagluganak tattay. Apannak ketdi inrikusen. Panagkuna ngata a ket haaak nga taga! -ditoy. Ti gagon! Makapabwisit. ?The taxi I was in a while ago, the driver just group me around. Maybe he was thinking I wasn?t from here. The creep! I was so irritated. APAL (ENVY)(6)Napan diay classmate ko diay Batanes. Shet, makapaapal. ?My classmate went to Batanes. I feel so envious!?(7)Nakapinpintas ni Marge, awan pay makitak nga dakes kaniana. Makapaapal. Ania laketdi met ti biagen aya. ?Marge is so beautiful. I don?t even see a something in her. I feel so envious. What a life!?(8)Imbag pay dakayo, adda love life un. Siak ngay, NBSB latta aginggana tatta. Siak koma met. ?Fortunately for you, guys, you have love lives. Me? still a member of ?no boyfriend since birth? club until now. I hope I experience that, too.?LIDAY (SADNESS)(9)Makapaliday ti agmaymaysa nga agbibiag. Awan pay makasaom no saan nga cellphone wenno t.v. ?Living by yourself is depressing. You don?t even have someone to talk to aside from the cellphone or the television.?(10)Nakaru unay ti liday ko idi natay diay kasinsin ko. Idik la nga napanunot no kasatno kaababa ti biag. ?I felt so sad when my cousin died. It was just that time when I cognise how short life was.?AYAT (LOVE)(11)Naayatanak a talaga idi adda nagited kaniak ti sabong. Uray saan ko nga boyfriend ngem inikkannak ti sabong for Valentine?s Day. Nag-sweet. ?I was really touched when a friend gave me flowers. Even though he?s not my boyfriend, he still gave me flowers for Valentine?s Day. It was sweet of him.?RAGSAK (HAPPINESS)(12)Naragsanakpay idi naamuak nga agawid ni mamang ko for graduation. ?I was so happy when I learned that my mother was coming home for my graduation.?(13)Ay. Diay mess ko idiay eskwelaan, grabe! Naamoak nga crush nakmet gayam. ay, grabe, intero?t ragsak ko. ?My crush in school? gosh! I learned that he had a crush on me, too! I was so happy!?BAIN (SHAME)(14)Adda naminsan, pinakantadak idiay sango. Ket saanak ngamin nga sigurado idiay tono. Hanak met makahaan ta kababain. Nagkanta ak lattan ah. Dikwan, nagkyakak ketdin. Ay, nabainanak pay. ?There was one! time when I was asked to sing in front. I wasn?t sure how the striving went but I was guilty to say no. so I just sang, only to fall on a bad note later. I was so embarrassed.?SAKIT (PAIN)(15)Nasaktanak idi imbaga na kaniada nga awan kano intultulong ko diay community mi. Kasla la isuna am-amin ti nagaramid ket group effort met didiay. Siak pay nangisuro kaniana ti aramidenna tas inaramid na kaniak didiay. Nagsakit nga talaga ti nakem ko. ?I was hurt when he told them that I didn?t do anything during our community immersion. As if he did everything! It was a group effort. I even taught him what to do, just so he could do that to me. I was so hurt.? If you want to get a full essay, order it on our website: OrderCustomPaper.com

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