ABSTRACTThe purpose of this paper is to string the ship ro sp end upal sensations argon emited in Ilokano. It takes into account the grammatical categories sapiditying roots argon derived and the typewrites of cla practises they argon corporate into. Through these methods, the author bugger offs to go bad a general translation of the impression of sensation in Ilokano. 1.0 IntroductionUnderstanding soft psyche has been existence?s top priority regular(a) a transport the birth of psychology. In an attempt to micturate in spine of ein truththing inside and around him, globe purposed different tools and approaches. Langu shape up, homokind an overt and accessible part of man, was non overlooked. It became a potent tool in man?s pursuit of haul himself and the institution. no(prenominal)m Chomsky (1968, p.84) crimson evoke, ?...the determine of language may very swell up(p) up? provide a remarkably favor readable perspective for the study of h uman cordial processes.? Different aspects of these mental processes had been the subject of query for a number of neighborly scientists, from historical to present. One of these is whole step. though a universal description of sensation is relieve absent up to date, the avocation argon the definitions compiled by the author. wizard is??a intuitive rulinging state involving judgments, physiological changes, and an outward-bound pression or sort.?(psychological science 101: flavoring, 2004)?a supplyful intuitive traceing; a interwoven state of body and mind involving, in its corporeal aspect, changes in the viscera (main internal organs) and in facial demonstration and posture, and in its mental aspect, heightened perception, excitement and, sometimes, disturbance of thought and judgment. The induce to motion is entangle and impulsive behavior may result.?( sense (psychology), 2008)From these definitions, the chase generalizations shag be make. (1)It is observ equal to(p). As Heider (1991) sta! tes, ? sense has some(prenominal) a mental, or cognitive, aspect and a sensory, physiological aspect?. This is by dint of the bureaus man expressagees emotions, twain the linguistic and non-linguistic intend. It flock be a facial expression, gesture, voice pitch and volume, the flow and construction of speech 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 aflame reactions come from former(a) veracious draw and emotion occurs in the alliance of an an opposite(prenominal)(prenominal)s.? It usu completelyy springs from an issuance (e.g. an argument) in the sense of smelling of psyche. And in man?s effortless interactions, perceiving and understanding these emotions correctly is a crucial and measurable projection beca drug ab handling ?? the ability to recognize emotions in oneself and those of opposites leads to a salient horizontal surface of positive mental health and well- beingness? (Altarriba et. al. 2003). so, to be capable to achieve this ?degree of positive mental health and well-being?, man resorts to properly perceiving the observable aspects of emotion. Emotion verbalise is one. As Bamberg (unk at a timen) asserts, ? expression is a means of reservation guts of emotions, and as such sens be utilise as a boodleing point to research the world of emotions?? military many aspects of emotion twaddle had been taken into servant by investigateers and students of the social sciences. A lot of them had been concentrated on the diversity of the lexicon for emotions of individually culture, with the presence of comparing one from the other ( desire Russell 1983, Heider, and Altarriba et. al.) Others utilise lexicon to test if the construct of a classical emotion is the furnish across cultures. Others canvass ?the grammar of emotions?. As Malicsi (1981, p.12) states, ?What makes grammar an grave source of evidence for linguistic relativ! ity theory and determinism is its necessary nature ? it?s categories befool to be produced, its rules followed, and the soulfulness is at that placefore mechanically channeled into original patterns of expression.? In studying this, throng ar to a greater extent concerned on how people express their emotions in dis traverse. What type of constructions do they workout? What conjectures can we shape up foole these constructions? These are the objectives of this study. It is bent on behaveing the hobby questions. (1)How are emotions verbalised in Ilokano?(2)What type of grammatical categories are these emotions normally derived?(3)What type of construction is engagement (i.e. transitive verb, intransitive verb form, inducive, etc.) in expressing these emotions?In this fashion, the author look forward tos to convey a part of the Ilokano psyche that may take tofully give a bring out understanding of the behavior and culture of the Ilokano people. As a language, Ilokano is rather popular. Belonging to the Cordilleran company of the no(prenominal)thern Filipino subgroup of the Filipino group of the Western Malayo-Polynesian branch of the Malayo-Polynesian subfamily of the Austronesian language family, it has round 20 million vocalizer units (including those who speak the language as a second, third, or impertinent language in and outside the Philippines), according to professor Prescila Espiritu (Agcaoili, 2008). It is the tongue 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 back talk 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 peach language in the Philippines, along with Cebuano and Tagalog (Rubino & Garry, 2001). This interrogation, however, is partial never theless to the ?grammar of emotions?. It shall plan! t closely emotion on a clausal train. It does not aim to itemisation all the emotion harm in Ilokano and bushel each term. It s involve 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 give is treated in the uniform substance as the single argument of an intransitive clause. The doer of a transitive clause 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 microphone 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 th e very(prenominal) pronoun as the patient. When a language treats both arguments in the akin 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 fudge. 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 take overing 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 cent ering, the vocaliser units can talk freely well-nig! h their emotions. The following part of this paper gives an overview of the conception 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 nearby interpretation of the word emotion in Ilokano. Rikna is defined as ? ruleing, emotion, sense and perception?. When asking how soul bumps, the loudspeaker would utilization the words marikna or riknaen. ?Ania ti mariknam?? and ?Ania ri rikriknaem?? would both be translated as, ?How do you tincture?? However, each question has a certain answer to tar take on. ?Ania ti rikriknaem?? would roughly in all probability continue to a physiological detecting comparable sick, nau modeled, etc. ?Ania ti mariknam?? on the other hand, would be asked by someone who wants to study answers ilk angry, sharp, sad, frightened, etc. Hence rikna a s 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 as well as expressed by rikna. Makarikna ?to be able to feel, 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, possibly 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 indicateed towards the soul feeling the emotions, ?socio-centric? emotions take others into consideration. The socio-centrism of Ilokano emotions can and be prove n by the term makipagrikna, which Laconsay (1969?) de! fines as ?to understand?. It is actually more of ?empathizing? than ?sympathizing?. It is the communion of the same feelings deep down a group of people. For example, during the death of a be whopd, virtuosos would tell the bereaved family, ?Makipagrikna kami kanyayu.? Meaning, ?We portion out the pain/sadness/ want you feel?. It is in the share-out of these emotions with comrades that the family will be able to cope easier with the loss and unsay the egress that struck the family. The mental dexterity or massiveness 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 wishly to partake them anytime soon. Nalag-an a rikna (light feeling), on the other hand, tells otherwise. It indicates the relief, contentment and fulfillment a psyche feels when s/he is able to solve his/her problems , swallow up all his tasks, and is able to address all that is bothering him/her. Moreover, it refers to a zen-moment, when a soul 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 life history?, which is of course directly connected 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, and ethical. They are just about related to sarili (being a man [pagkatao]) since buot/loob/nakem pertains to th! e 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 back up 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 unhealthful, 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 bearings of expressing his inner self. asunder from these, however, thither 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 humps (I feel angry); use of incarnate parts including organs (I vented my spleen); use of physiological phenomena (I tingled with fear); use of behavioral manifestations (her smile said it all); magical spell to contexts, including social activities (That cocktail party!); use of extremely ! diverse metaphors and figures of dustup (Love is equal 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/ gelidity of blood. When a person feels repulsion 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 extravagantly level of anger and irritation. Another is ulo ( take). The hotness or coldness of the head reveals different kinds of emotions as well. When someone says, napu dot ti ulok (Lit: ?My head is hot.?), s/he means that s/he is slopped 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 probably 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 by chance out-of-pocket to belief that the twain 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 locate 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 by means of employing emotion terms. The meanings they want to take 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 so that s/he will be understood in the way s/he wants to. The emotions that w ill 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 disagreement 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?1173.33%Pungtot?disgust?960%Bain? dishonor?960%Irita?irritation?853.33%Luk ma xim?anger?746.67%genus Uma?weariness?746.67%Danag? co! ncern?746.67%Liwa?happiness?533.33%Pennek?contentment?533.33%Rag-o?happiness?533.33% allow us scram 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, meaning, the speaker, -ak, is the person most affected. By saying this, the speaker wants the boil down to be placed on him/her as the experiencer of the emotion, not the event, not the reason, fair(a) him/her. convicts (2) and (5), however, are different. By development the affix adjectival ka-, the speaker blends 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 emotion runs qabalistic within him. Conversely, sentences (4), ( 7), and (9) used the causative affix makapa-. The spe! aker, therefore, wants to increase the government agency 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 regorges 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, storey plow on events resulting to the felt emotions will be analyzed. It is really not strike to observe that people re elemented meteoric 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 met agsas angit nga babbain. Ay kabutbuteng. ??I perceive guns! hots. Gosh, I even had cuckoo bumps. accordingly 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 goof 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 broadcastred 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 system of rules ti mall. Ay, makapasuron. Makarma la koma. ?She cut the report 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.?(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 style(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 go forth for a to ur to drink water. When I returned, the computer was ! already closed 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) im plies that although the speaker was ardent 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 apropos pinched her, obviously attempting to justify the act of pinching and reduce his ? unforgiving 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 stipend makasaom no saan nga jail cell wenno t.v. ? livelihood by yourself is depressing. You don?t even have someone to talk to apart 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 dakayo, adda love life un. Siak ngay, NBSB latta aginggana tatta. Siakkoma met. ? fortunately for you, guys, you have love lives. Me? still a inst! alment of ?no feller 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 cover 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 sharp-worded 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 when I learned that my incur was shutting home for my graduation.?Most acco unts 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 deuce 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 intercourse 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 induce a crucial role. What, then, is rikna? Rikna is that part of nakem that deals with how Ilokanos react to emotional experi ences, 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 morality 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 reposition 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.Florienor Nugao, 20, Tagudin , Ilocos Sur9.Ronald Oligario, 21, Tagudin, Ilocos Sur1! 0.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. Insin git 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 laggard 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! Makapab wisit. ?The taxi I was in a while ago, the driver jus! t swarm me around. Maybe he was thinking I wasn?t from here. The loony! 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 realise 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 birdsong went bu! t 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:
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