INTELLECTUALIZING JEJEMON 3.0
tomasino_scholar
Humans have been so innovative that they explore on things that satisfy their craving for novelties. Similarly, language has been so dynamic that it continues to expand and develop its varieties. True enough that innovation is the product of man’s dissatisfaction. But I am not certain if the emergence of the “Jeje language” is an innovation rooted from dissatisfaction.
Many, especially youths, have been accustomed to e-communication since technology has influenced the lifestyle of the world. With the great use of emails and text messages, exchange of ideas and information is now as easy as one, two, click! Because of this, “Jejemon” has gained an instant popularity.
Etymologically, “Jejemon” originated from the mergence of two words: “Jeje” and Mon. “Jeje” is a variety of laughter from Latin America that is peculiarly used in text messaging while Mon is shortened word for monster, popularized in the Japanese anime, Pokemon. Weird as it may sound, but that is how people regard “Jejemons,” monsters of the e-world.
Considering its popularity, “Jejemon” is now an acknowledged sophisticated form of speech, particularly in text language. It has become a sociolect of people that patronized so much e-communication. Linguistically, sociolect is a specialized language used by a group of people manifesting a distinct characteristic or advocating a certain idea or principle.
“Jejemon” is distinct from the other Filipino sociolects for its orthography. Usually, words are spelled the way they are oddly pronounced or intentionally misspelled to create an impact to the reader. Its alphabet has been baptized as “Jejebet.” In each level of “Jejenism,” orthographic difficulty levels up – mild, moderate, severe, and terminal.
“Eow pu, muzta na u? Jejeje!” is a “Jejemon” text message in its mild level. In this level, readers can still understand the message being communicated because of minimal change in spelling and no excessive manipulation of letters is made. Moderately, “Jejemon” communicates a little bit harder for in this level, the use of comma in place of period and the irrelevant inclusion of “H,” “X” and “Z” to words are evident. For instance: “Eow phow,, misz na phow qtah!, Mwahxz,! Jejeje!” For severe “Jejenism,” alphanumeric expressions are used to communicate a message: “3ow pFu!, An3u pFowsZ gw4 n3o?, tx tx nua sza m9a gzing jHan,. Jejeje.” Numbers such as 3, 4, and 9 are used as substitutes to letters E, A, and G respectively. Lastly, in the terminal level of “Jejenism,” hardly you could ever understand the message being communicated because of the excessive misspellings done and alphanumeric expressions used in a statement. “3ow pFou!, m3n4 p!poL!, Mixz khow na keo zobr4h!, znoh p4ng gzin9 jhan?, txt n4mn pows keo!, mwuahzs! Jejeje!” One needs to be an expert of this language to decipher this seemingly code. Noticeably, varieties of “Hello po” are staple introduction and the infectious “Jejeje” laugh complements “Jejemon” messages.
Creating an identity is hard with “Jeje language” alone, that is why “Jeje fashion” came in for support. “Jeje fashion” is a blend of emo and ganster fashion statement. More often than not, “Jejemons” are identified in their jersey tops paired with fit or low-waist jeans with boxers peeping and “Jeje caps” (big with umbrellaic design), bling-blings, and dunk shoes as accents. They can also be identified through their profile pictures in their social networking site accounts. Typically, they capture photographs of themselves using webcams while projecting a chin-up sideways angle with bizarre finger gestures.
Much attention is given to this mania for its influence on the thinking and behaviour of people. Different sectors in the society have already expressed their views regarding the booming popularity of “Jejemon.” Sociologists agree on the idea that “Jejemons” are the new celebrities of the e-world whose existence is effective enough to catch people’s attention. Though “Jejemons” are from a sub-cultural group earning lower or at least the minimum wage, they are not of inferior intellect.
According to Pete Lacaba on his interview for Kapuso mo, Jessica Soho aired on May 1, 2010, this mania is actually a manifestation that Philippine language is alive and still developing. It may not be used for transactional purposes but for conversational it is acceptable. Further, in his article on bulatlat.com published on May 3, 2010, Dean Rolando Tolentino of Mass Communications Department of U.P. stated that “Jejemons” are part of the sub-cultural group that has been disregarded and would want to free themselves, not to surpass the higher and more acceptable classes of society but only to be heard and identified.
Though “Jejemons” have earned support and respect from authorities, youths, particularly the socialites, have showed their rejection to this mania. They call themselves as the “Jejebusters” who consider “Jejemons” as irritants of the typing media. Since this phenomenon has started in social networking sites such as facebook, friendster, multiply, and others, “Jejebusters” attack them through fan pages and groups by soliciting support from people who have been victims of bewilderment and outrage created by the language and fashion.
Certainly, everyone is going gaga over the existence of this sub-cultural group in Philippine society. It has created a blast that catapulted it to its instant popularity. It has influenced some on how they express and carry themselves but it has aggravated the disgust of others to the alleged affront it gave to the language. Whatever view people have to this phenomenon, what is important is to show acceptance and respect to any decision that other people make in their lives. An open mind should allow everyone to understand the diversity of people in terms of principle, choice, and interest.
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