Identity construction of Filipino charismatics: An analysis of the interplay of language, gender and identity construction in testimonials

• Main Author: Tuplano, Ma. Vera I.
• Format: text
• Language: English
• Published: Animo Repository 2018
• Subjects: Witness bearing (Christianity)—Sex differences—Philippines; Language and languages—Sex differences—Philippines; Sociolinguistics—Philippines; South and Southeast Asian Languages and Societies
• Online Access: https://animorepository.dlsu.edu.ph/etd_doctoral/1427; https://animorepository.dlsu.edu.ph/context/etd_doctoral/article/2485/viewcontent/Dissertation_Tuplano__Ma._Vera_I.__revised_2.pdf
• Institution: De La Salle University

Identity and its construction in social practices and traditions have been notably regarded as one of the common themes in sociolinguistic studies within the past twenty years (De Fina, 2007; De Fina, Schiffrin & Bamberg, 2006; Bucholtz & Hall, 2005). Hence, the study investigated on the interplay of language, gender and identity construction in a community of practice (CofP) focusing on the testimonials of the sixty participants in a charismatic community, the Lord’s Flock. Utilizing the framework(s) of Social constructionism (1991); Symbolic interactionism (1969); Goffman’s (1959) self-presentation rituals; Labov’s (1972) narrative analysis; Jones and Pittman’s self-presentation strategies (1982); Eckert & McConnel-Ginet’s (1998) community of practice and Fredrickson’s (2004) broaden-and-build theory of positive emotions, the data were interpreted following the phases of audio-recording, transcribing, coding and analyzing the testimonials of males (n=30) and females (n=30) charismatic participants. The study, which is qualitative in approach, is also part quantitative focusing on tables for presentation of frequencies and patterns. The results of data examination revealed that male and female participants utilize self-presentation strategies in enacting their identities, both in their old and new life. In particular, women participants also exhibit Intimidation as one of their self-presentation strategies. Linguistic repertoire juxtaposed with gender discloses the following salient findings. The use of personal pronouns has positioned female participants as agents who should be in control of any eventuality as differentiated from men who have manifested a greater inclination to show might, power and possession. On the other hand, the preference for kinship terms reveals that female participants have greater partiality for one’s own nuclear family while the males have drawn emotional support from their own families as a support system and as a valued component in their life. Moreover, male participants are more inclined to employ honorific “po” than the females. In addition, both male and female participants in their old life and new life express their emotions meaningfully through language, relying on lexical choices that construct identities as they enact a vivid account of their spiritual journey in testimonials. Finally, their language choice defines their identity as affiliates of a religious community of practice with its own traditions and practices.