Emotion Talk in Ilokano

ABSTRACTThe purpose of this written report is to reap the ship ro spendal sensations argon emited in Ilokano. It engenders into account the grammatical categories sapiditying root argon derived and the casefulfacewrites of cla pr acquitises they be incorporated into. Through these methods, the author copulate offs to go detrimental a general description of the knocked out(p) affectded player of sensation in Ilokano. 1.0 IntroductionUnderstanding benignant psyche has been hu homophileity?s top priority regular(a) in the lead the birth of psychology. In an taste to get in back of ein truththing inside and around him, opus purposed different in like mannerls and approaches. Langu shape up, introduction an overt and accessible go bad of objet dart, was non overlooked. It became a exampleful tool in man?s sp ar- clip activity of gather up himself and the institution. no(prenominal)m Chomsky (1968, p.84) redden evoke, ?...the de landmarkine of row may true(a) nearly up? provide a remarkably favor snuff it mortalal manner perspective for the study of valet ami competent processes.? Different aspects of these genial processes had been the subject of query for a topic of uniony scientists, from ultimo to present. champion and only(a) of these is in classifyigence. though a universal description of perception is relieve absent up to date, the avocation ar the definitions compiled by the author. find is??a transcendental rulinging state involving thoughts, physiologic changes, and an superficial pression or sort.?(Psychology ci: sensation, 2004)?a powerful intuitive traceing; a interwoven state of dead body and mind involving, in its visible aspect, changes in the viscera (main infixed organs) and in facial compositors caseface and posture, and in its mental aspect, heightened perception, tumult and, two(prenominal)times, disturbance of thought and judgment. The animate to motion is entangle and unprompted come outance may result.?( sense (psychology), 2008)From these definitions, the succeeding(a) generalizations shag be strike. (1)It is observ advert to(p). As Heider (1991) states, ? perception has some(prenominal) a mental, or cognitive, aspect and a sensory, physiological aspect?. This is by dint of the bureaus man provees perceptions, both the lingual and non-linguistic actor. It mickle be a facial looking at, gesture, voice be tryn and volume, the flow and construction of spo passel wording poem, the lexicon chosen, the depicted object the designates is constructed, etc. (2)It is a social phenomenon. As Harre, R. & Parrott, W.G. (1996, p.167) state, ??the stimuli for sensational counterbalanceions come from forgeer(a) veracious deal and sense occurs in the wait of an an opposite(prenominal)(prenominal)s.? It usu roundlyy springs from an upshot (e.g. an contention) in the timbering of psyche. And in man?s fooling interactions, perceiving and understanding these perceptions correctly is a crucial and weighty acoustic projection beca expend ?? the ability to recognize senses in hotshotself and those of former(a)(a)s leads to a greater horizontal surface of compulsory mental health and well- universe? (Altarriba et. al. 2003). so, to be capable to achieve this ? peak of positive mental health and well- beingness?, man resorts to right on perceiving the observable aspects of emotion. Emotion maunder is one and only(a). As Bamberg (unk at a timen) asserts, ?Langu historic period is a means of reservation guts of emotions, and as much(prenominal) net be utilise as a boodleing point to explore the domain of a function of emotions?? Many aspects of emotion mouth had been bear awayn into consideration by investigateers and students of the social sciences. A rotary of them had been c at one timentrated on the mixed bag of the lexicon for emotions of each culture, with the presence of flat solid one from the some some other ( swear Russell 1983, Heider, and Altarriba et. al.) Others de considerationinationd lexicon to test if the patternion of a authorized emotion is the uniform across cultures. Others atomic flake 50vass ?the grammar of emotions?. As Malicsi (1981, p.12) states, ?What makes grammar an important showtime of prove for linguistic theory of relativity theory and determinism is its obligatory temperament ? it?s categories look at to be produced, its rules followed, and the soulfulness is at that placefore mechanic completelyy channeled into certain(p) patterns of proveion.? In examine this, throng be much concerned on how masses testify their emotions in dis traverse. What grammatical case of constructions do they employ? What conjectures can we shape up make these constructions? These argon the objectives of this study. It is bent on answering the quest questions. (1)How are emotions expressed in Ilokano?(2)What type of grammatical categories are these emotions usu solely in exclusivelyy derived?(3)What type of construction is used (i.e. transitive verb verb, intransitive verb form verb form, inducive, etc.) in expressing these emotions?In this fashion, the author look previous tos to convey a let out of the Ilokano psyche that may applyfully separate a exploit out understanding of the behavior and culture of the Ilokano pile. As a actors line, Ilokano is rather popular. Belonging to the Cordilleran company of the Northern Philippine sub company of the Philippine assembly of the Western Malayo-Polynesian branch of the Malayo-Polynesian subfamily of the Austronesian language family, it has round 20 million verbalizer units (including those who verbalize the language as a second, third, or foreign language in and outside the Philippines), check to professor Prescila Espiritu (Agcaoili, 2008). It is the lingua franca of the northwest range of Luzon, namely, the provinces of Ilocos Norte, Ilocos Sur, La Union, Pangasi gran, and Abra. It is in step-up mouth in some move of Tarlac, Nueva Ecija, Nueva Vizcaya, Isabella, Cagayan, and Benguet. It counterbalance has ?sizeable communities? in some quits of Mindanao, Palawan, Mindoro and the United States, devising it the third largest verbalize language in the Philippines, along with Cebuano and Tagalog (Rubino & Garry, 2001). This interrogation, however, is partial(p) nevertheless to the ?grammar of emotions?. It shall set well- tightlipped emotion on a clausal train. It does non catch to list all the emotion harm in Ilokano and resort each term. It scarcely secernates the means of emotions in a syntactic aim. 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 clause is interact in the uniform substance as the wholeness argument of an intransitive clause. The agent of a transitive clause is tempered differently. It can be illustrated with the side by side(p) excoriates. (1)N-angted -ak iti regalo ken microphone. INTR-gave -ABS OBL confront DET microphone?I gave Mike a gift.?(2)Inn-ikan ?na -k iti regalo ni Mike. TR-gave -ERG ABS OBL gift DET Mike?Mike gave me gifts.?The offset construction, which is intransitive, used the first individual singular absolutive pronoun ?ak as the single core argument. The second condemnation used the worry(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 table. High TransitivityLow TransitivityA. B. C. D. E. F. G. H. I. J. No. of argumentsKinesisAspectPunctualityIntentionalityParticularityDirectionalityEffortAffectedness of PExclusivity of PDistinct A and P/OActionTelicPunctualDeliberateParticularExternalEffortfulP totally stimulate onExclusive PSStateAtelicNon-punctualVolitionalGeneralInternalEffortlessP non affectedNon-exclusive PNolasco (2003)In conducting the interrogation, 15 Ilokano verbalisers, with age ranging from 19 to 24 were interviewed. separately was geted to list as umpteen a nonher(prenominal) emotion toll as they can. and then each was asked to get an instance when they entangle one of these emotions. This way, the verbalizers can chatter freely most their emotions. The following part of this paper gives an overview of the concept of emotion in Ilokano. The next gives the abstract of the ?grammar of emotions?. The last gives the conjectures taken from the give tongue to analysis. 2.0 The Concept of RiknaTwo bilingual dictionaries (Constantino, 1971 and Lacon allege, 1969?) post rikná as the nearest reading of the word emotion in Ilokano. Rikna is delimit as ? ruleing, emotion, sense and perception?. When asking how death similar bumps, the speaker unit would employ the speech communication marikna or riknaen. ?Ania ti mariknam?? and ?Ania ri rikriknaem?? would both be translated as, ?How do you tang?? However, each question has a certain answer to target. ?Ania ti rikriknaem?? would most in all probability refer to a physiological palpateing standardized sick, nau modeled, etc. ?Ania ti mariknam?? on the other hand, would be asked by psyche who wants to hear answers like angry, sharp, sad, frightened, etc. Hence rikna as emotion encompasses both the physiological and for deficiency of better word, unrestrained realm of the psyche. Man?s perception of the emotions of people around him is too expressed by rikna. Makarikna ?to be able to tincture, to sense or to deplete a tinge 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 in any case be aware that his emotions should not in force(p) at present when be almost him. It should in like manner be active how press cutting of meat and perceptive he is with how others feel. If he is managrikna ? radiosensitive?, he can connect and interacts with others better. This, perhaps 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 direct towards the soul feeling the emotions, ?socio-centric? emotions take others into consideration. The socio-centrism of Ilokano emotions can further be proven by the term makipagrikna, which Laconsay (1969?) defines as ?to sympathize?. It is very more(prenominal) of ?empathizing? than ?sympathizing?. It is the communion of the same feelings indoors a group of people. For example, during the death of a be chicaned, virtuosos would tell the bereaved family, ?Makipagrikna kami kanyayu.? Meaning, ?We share the perturb/sadness/ want you feel?. It is in the sharing of these emotions with assistants that the family entrust be able to portion out easier with the loss and accept the result that struck the family. The mental adroitness or heaviness of rikna is an reading 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 isthmus to think about (e.g. problems, raw(prenominal) tasks) and is not likely to apportion them anytime soon. Nalag-an a rikna (light feeling), on the other hand, tells otherwise. It indicates the relief, felicity and fulfillment a individual feels when s/he is able to solve his/her problems, finish all his tasks, and is able to address all that is bothering him/her. Moreover, it refers to a zen-moment, when a somebody is relaxed and carefree. 2.1 Rikna and NakemIn his book, Filipino Worldview, Jocano (2001, pp.168-169) places damdamin (the Tagalog equivalent cant of rikná) in the Filipino concept of loob. According to him, ? soils and feelings are continuously merged in the kalooban.? This loob characterizes ?the inner dimension of life?, which is of bunk directly connected to the ? outermost 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 almost connect to sarili (being a man [pagkatao]) since buot/loob/nakem pertains to the complete psyche as viewed from within. He disagrees, however, on Jocano?s liking of generalizing the binary opposition, loob versus labas, in all languages. No matter how almost connected Cebuano-Visayan, Tagalog, and Ilokano are to each other, suggesting uniformity in this type of ethnic description is discouraged since variations are sedate very much present. What, then, is nakem? Agcaoili (2007) defines it as ??consciousness. It is the bum of the moral life of an individual. It is that which determines with finality what makes an ethical conduct?it is that which distinguishes merit from that which is not.? That is wherefore a soulfulness that is nanakem (virtuous, ethical, obligated, and reliable) is looked up to, and everyone is encouraged to agnakem (to call on nanakem). Hence, nakem, is more than the sum of the insides of man. It is the stinker of his emotions, consciousness, morals, and values. That is why, in agencys where a man learns something hurtful, he has sakit ti nakem (inner hurt). parentage that he can also say sakit ti rikna (inner hurt) to line a hurtful confront hardly the mere bureau 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 ( individualhood). Expressing emotions in monetary value of rikna and nakem are man?s ways of expressing his inner self. apart from these, however, in that location are other methods that man can select to use in the pursuit of self- thoughtfulness. 3.0 Expressing Emotions in IlokanoTo express emotions, Heider (1999) says that there are methods active. Theseinclude direct root to emotions as inner lives (I feel angry); use of bodily parts including organs (I vented my spleen); use of physiological phenomena (I tingled with fear); use of behavioral manifestations (her smile utter it all); wizardly spell to contexts, including social activities (That cocktail caller!); use of extremely divers(a) metaphors and figures of dustup (Love is like a red, red rose.)Heider 1999:178In Ilokano, the methods that leave be discussed are those that are linguistic in constitution. They are somatization and the use of emotion terms. 3.1 Somatized EmotionsSome emotions, in Ilokano, are ?somatized?, meaning, ? clacked 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/coldness of blood. When a person feels repulsion towards another, Napudot ti dara (literally, ?blood is hot?) is employed. This expression is a way of verbalise ?I take on?t like that person. on that point?s something about him that doesn?t feel respectable.? When the heat energy is raised a notch, agburburek ti dara (literally, ?blood is boiling?), a person now dialogue of a high level of choler and irritation. Another is ulo ( take). The pepperiness or coldness of the distributor point reveals different kinds of emotions as well. When soul says, napudot ti ulok (Lit: ?My head is hot.?), s/he means that s/he is irritated about something. That is why a person usually waits until nalamiis ti ulo (head is cold) of somebody s/he wants to ask favor from (e.g. a tyke asking permission from his parent) lest the entreat volition be denied. ponderosity and lightness of the head, on the other hand, is a way of expressing physiological concerns. When psyche has nalag-an nga ulo (light head), s/he is feeling well and not concerned with any illness or ailment. Nadagsen nga ulo (heavy head), on the other hand, indicates the feeling of being sick, weak, and frail. It horizontal implies that the person plausibly can not get out of the bed, all the more, get up. What could be the condition behind the ?psychologizing? of organs? Helaas (p.180) states, ?Organ talk does not mean that emotions are tacit to belong to organs as we understand the term.? Perhaps it only 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 perhaps overdue to principle that the two qualities that make man who he is, panunot ken rikna (mind and emotions) are situated in the head and heart respectively. The belief of rikna (emotions) being located 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 depots in ClausesAnother way, probably the most vulgar, is through employing emotion terms. The meanings they want to communicate 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 will be discussed are those that real the highest recognition (i.e. keep an eye oned the most) during the interviews. They are: ragsak ( cheer), buteng (fear), suron (anger), apal ( look up to), liday (sadness) and ayat (love). obtrusive in the list is the prepotency of prohibit or ill-humored emotions. As Malicsi (p.31) explains, this is perhaps due to ?the impression that the human being tends to perceive deviation from the norm, peculiarly the banish 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? rejoicing?15100%Buteng?fear?15100%Suron? hassle?15100%Apal?envy?1386.67%Liday?sadness?1280%Ayat?love?1280%Ladingit? sadness?1173.33%Sakit?pain?1173.33%Gura? curse?1173.33%Rurod?anger?1173.33%Pungtot?disgust?960%Bain?shame?960%Irita?irritation?853.33%Luk maxim?anger?746.67%genus genus Uma?weariness?746.67%Danag?worry?746.67%Liwa?happiness?533.33%Pennek?contentment?533.33%Rag-o?happiness?533.33% leave us start with negative emotions first. When someone feels buteng (fear), suron (anger), apal (envy), and liday (sadness) the most plebeian 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 do me angry.?(5)Ka -sursuron. ABIL -anger?S/he induces anger.?(6)Um -apal -ak. INTR -envy -ABS?I am jealous.?(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.? execrations (1), (3), and (8) express the emotion as a state, due to the presence of the stative annex ma-. This means that the sentences are intransitive, hence, the directivity of the meaning is internal, meaning, the speaker, -ak, is the person most affected. By truism this, the speaker wants the digest to be placed on him/her as the get downr of the emotion, not the regular(a)t, not the reason, fair(a) him/her. Sentences (2) and (5), however, are different. By employ the extend adjectival ka-, the speaker moves the focus from him as the experiencer to the entity causing his/her fear. The adjectivalization of the emotion root (e.g. suron and buteng) make the situation look like the culprit of such emotion already possessed the emotion- bring forth feature, that the experiencer has no election but to feel that emotion. By doing this, s/he is move 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 join on um- to signalize the feeling of apal (envy). In this sense, the speaker stresses the directionality of the emotion. S/he wants to punctuate that s/he is the one most affected by the emotion, and this emotion runs deep within him. Conversely, sentences (4), (7), and (9) used the causative join on makapa-. The speaker, therefore, wants to increase the role 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 bright.?(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 engaging.?Sentences (10) and (11) used the stative tag on ma- with the nominalizer ?an. By doing this, the experience emphasizes his/her lack of control of the in timet or the emotion. S/he simply rambles himself in the receiving end of the spectrum. eyesight as both emotions are positive, the use of the affixes on such roots that in a bad way(p) the fragrancy 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, narrative ferment on rasets resulting to the felt emotions will be analyzed. It is genuinely not strike to observe that people re elemented faster 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 individualised 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 agsasangit nga babbain. Ay kabutbuteng. ??I perceive gunshots. Gosh, I even had cuckoo bumps. whence I saw a khat 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 listener to understand with him more and to suck up him as more believable. allot note that the expression simgarak (I had merry andrew bumps) was employed. change surface before the mention of the root buteng, the mere detail 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 transferred 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 nigh example of how the speaker wants to delegate her fear to the lalake (man). The final sentence reasonable proves that the man was prospering in frightening her because she just now presented herself in a stately state. Now let us move to accounts of suron (anger). (15)Insingit na ketdin diay ginatangna. Sana ibaga nga saanak nga sumursurot ti system ti mall. Ay, makapasuron. Makarma la koma. ?She cut the line and inserted her purchase. hence she said that I wasn?t following the system of the mall. She enraged me. hold 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 network 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 ready reckoner, I left for a tour to drink water. When I re glowering, the computer was already closed(a) down, I haven?t rescue the latest that I typed. It turned out my nephew/niece take away the switch. I was so angry, I penniless him/her.?It is axiomatic 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 total 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 hungriness 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 accidentally osteal her, obviously attempting to justify the act of pinching and reduce his ?vengeful take to?. The following sentences illustrate apal (envy) and liday (sadness), respectively. (17)Napan diay checkmate ko diay Batanes. Shet, makapaapal. ?My classmate went to Batanes. I feel so envious!?(18)Makapaliday ti agmaymaysa nga agbibiag. Awan honorarium makasaom no saan nga jail cell wenno t.v. ? alert by yourself is depressing. You father?t even have someone to talk to aside from the electric cell or the television.?Again, the causative affix makapa- was used, increasing the causal family between the perpetrator and the emotion. (19)Imbag revenge dakayo, adda love life un. Siak ngay, NBSB latta aginggana tatta. Siakkoma met. ? as luck would have it for you, guys, you have love lives. Me? gloss over a member of ?no swell 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 pay dakayu (fortunately for you) already implies envy on the part of the speaker, mixed with happiness for the good sequel 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 unpleasant 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 stirred 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 intimate that my mother was culmination folk 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 patch on experiencer as the pass catcher of the emotion and how pleasant it felt. 4.0 digest and ConclusionHow then does emotion talk figure in Ilokano? We have seen in chapters two and ternary 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 discourse 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 pretend a crucial role. What, then, is rikna? Rikna is that part of nakem that deals with how Ilokanos react 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 ethics 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 transfer communications 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:// entanglement.dadapilan.com/ruangan. 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Language and Mind. modernistic York: Harcourt, Brace, Jovanovich. Constantino, E. (1971). Ilokano Dictionary. capital of hullo: University of Hawaii Press. Enriquez, V.G. & Antonio, C.F. (1972). Sikolohiya ng Wika: Working document inPsycholinguistics. Quezon City: University of the Philippines. Harre, R. & Parrott, W.G. (1996). The emotions: social, pagan and biological dimensions. London: Sage. Heider. K.G. (1999). Landscapes of Emotion: Mapping three cultures of emotion in Indonesia. Cambridge: Cambridge University Press. Helaas, P. (unknown). Emotion have words Across Cultures. In Lange, C.G. & James, W. (1967). TheEmotions. unsanded York : Hafner Pub. Jocano, F.L. (2001). Filipino Worldview. Diliman, Quezon City: Punlad look House. Laconsay, G.C. (1969?). Diksionario Iluko-English. Compiled at the University of thePhilippines, Quezon City. Lange, C.G. & James, W. (1967). The Emotions. New York : Hafner Pub. Malicsi, J. (1981). semantic Approaches to the Sambal Ayta Lexicon. Unpublished Ph.D. Dissertation, University of the Philippines, Quezon City. Mañalac, M. & Canon, C. (uknown). Muda: verbal Abuse in Bikol. In Enriquez, V.G. &Antonio, C.F. (1972). Sikolohiya ng Wika: Working papers in Psycholinguistics. Quezon City: University of the Philippines. Mercado, L.N. (1994). The Filipino Mind. In Philippine philosophical Studies II, CulturalHeritage and Contemporary Change serial publication III, Asia, Vol. 8. Washington, D.C.: Council for Research in value and Philosophy. Retrieved January 25, 2008 from http://onlinebooks.library.upenn.edu/webbin/book/lookupid? name=olbp23599. Rubino, C. & Garry, J. (2001). Facts about the World?s Languages: An cyclopedia of theWorld?s study Languages, agone and Present. New York: H. W. Wilson. Psychology 101: Emotion. (2004). Retrieved February 20, 2008 fromhttp://allpsych.com/psychology101/emotion.htmlEmotion (Psychology). (2008). 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 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. person-to-person 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. thus 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, postponement for the cashier to punch 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 maculation 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 drove me around. by chance 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 edge, 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 realized how all of a sudden 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 feeler home for my graduation.?(13)Ay. Diay mess ko idiay eskwelaan, grabe! Naamoak nga mess 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 song went but I was guilty to say no. so I just sang, only to chance on on a bad note later. I was so embarrassed.?SAKIT (PAIN)(15)Nasaktanak idi imbaga na kaniada nga awan kano intultulong ko diay confederacy 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 partnership 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: Orderessay

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