How Make-Up was Made Up

Cultural Product: Make Up

Inspired the episode of Love|Lust and Make Up
Watch the clip and get a glimpse of what's to come!

Some people may see it as a mere addition to a woman's beauty. Some view it as a sign of a woman's weakness for it tends to conceal the realistic appearance of the women and hides the imperfections truthful face. Some men adore women with make-up however some despise them.

In a world were society is allowed to view culture differently, no one can stop the endless interpretations as to what make-up really is and what it can do to our society.

As a lady, I admit that make-up is an essential part of my personal hygienic actions. Being a performer for 8 years now, I have learned how to properly apply make-up for myself, as well as my co-performers. I enjoy putting make-up and I enjoy learning more and more about it! I also know that there is more to make-up than what it is often perceived to be. Therefore, I chose make-up to be the topic of my discussion of a cultural product.

Behind that tainted face lies a mystery.

Make-up is considered as a cultural product as putting make-up is considered as a cultural tradition for me. Because the Birmingham Cultural Studies defined culture as something that is practiced and experienced everyday, which thus makes it part of our everyday lives. Make-up is in fact, done since the ancient times, practiced and experienced everyday since then.

In the ancient times, face painting was used by the Egyptians, Greeks and the Romans. It was worn by men of power, to be differentiated from the common people. Furthermore, this face painting practice was brought to Europe, during the Renaissance up to the 13th Century, women, and even men, wore make-up as a sign of elitism and wealth. Only those of the royal families can afford such spoiling. 

It was the 20th Century when make-up boomed as a staple wear for women in the United States. It all started from make-up haven, Hollywood. Max Factor Sr. was the first person to begin experimenting with various compounds in an effort to develop a suitable make-up for the new film and advertising industry. The Frankfurt School taught us that "New Media" emerged either as a social revolution or the popularism or acceptance of the masses. Film and the advertising industry catered to the mass, the many, the common population, as it gives them a preview of the glamorous life of the stars and the big-time money-makers in Hollywood in their very own televisions at home. By 1914, Max Factor, Sr. had perfected the first cosmetic specifically created for motion picture - a thinner greasepaint in cream form packaged in a jar, created 12 shades and unlike theatrical cosmetics, it would not crack nor cake. This product was rampant in Hollywood films because it made the actresses and actors be more appealing in that small little box inside their homes.

After the World War II, America was more and more becoming liberal and open-minded. American economic culture suddenly shifted into consumerism after the war because everyone suddenly have the opportunity to splurge. But of course back then, they had no idea that what they're doing was called such. Henri LeFebvre, a French Cultural Studies theorist, talked about the ideology of consumerism soon after in his book, The Everyday Life in the Modern World. Advertising and the "New Media" from the Frankfurt School such as television commercials, films and billboards ads, also helped build this increase in consumerism.  In the 1950's the primary target of consumption would be the women. Back then, an "ideal" family was one which was headed by and financed by an earning father, a beautiful, spotless and well put-together-despite-all-her-chores mother and polite children living under a huge roof complete with all home appliances one can imagine buying. During this decade, a woman's sole purpose is to maintain the orderliness  of the house and take good care of her husband and children. Wearing make-up is one of the few things that empower them as it is a sign, a very small one, of power over her husband especially during bed time. (If you know what I mean.) This thought, with the booming practice of consumerism, and the increasing quantities of the new media in society, made make-up accessible to the masses.



In the 1950's a woman wouldn't be caught dead without her lipstick as it makes her pop, makes her seem like she's not stressed out and she is ready to take over her husband inside their bedroom. Thanks to Hazel Bishop's No-Smear lipstick, all housewives have lipstick with them all day long! Back then, the lipstick was the only weapon of women. 

But the women then understand their need to further be heard outside their bedrooms and apparently, playing good girl was not enough. It was a coincidence that this was also the time when America was opening its doors for corporate women.

Elizabeth Arden, a British who dreamed of having a voice in the corporate arena, created a whole new business and landed herself a top position in Wall Street and became the first woman entrepreneur. Her dream was small - to make make-up affordable by all women, to empower them, and to inspire them with everything she will be achieving and to promulgate the thought of beauty alongside power. Make-up, in this sense, was used like a form tactical resistance showing women's resistance to the common notion that all women are inferior to men and that women cannot work in the business district. Michel de Cearteau, another French Cultural Studies theorist, discusses Tactical Resistance in his book The Practice of Everyday Life. Elizabeth Arden was the perfect example of such resistance.

In the 1960's, deep cultural changes were altering the role of women in American society. More females than ever were entering the paid workforce. By the end of the 60's, 80% of wives were already using contraception and birth control pills. This freed women from unwated pregnancy and gave them many more choices, and most especially freedom. Make-up still played a big role as this revolution progresses. The Rise of Feminist Theories and Feminism soar along with the rise of make-up usage. In 1966, the National Organization for Women was formed, one of the proofs of society's increasing recognition of women's power.

From then on, women's rights continue to develop as more and more women gather the voice and strenght they need to speak up and fight. At the same time, make-up continued also to be a valuable weapon of women. Even up until today, women express themselves carefully but deliberately through the make-up they put on their faces. Postmodern artists such as the infamous Lady Gaga promulgate pressing matters and concerns through their weird makeup styles. As make-up styles becomes more and more varied and stylized, Postmodernism theories are applied in this sense as the look on our faces, stem further and further away from the normal look, the so-called realistic truth. As times change, our perspectives on beauty or what is beautiful changes as well.

A world without the culture of make-up and its connections with the culture of consumerism, the culture of resistance and the cultural implications of feminist movement and the cultural definitions of beauty would make it hard for many women in our society now. Whether it is used for self empowerment, or for voicing out, for asking for attention, for rebellion or simply for aesthetic purposes, the foundation and evolution of make up definitely had a strong and lasting impact to culture. I for one, can attest to this.

♥ Reese Corpuz

References: 

• Make-up Artist World:  http://www.makeup-artist-world.com/historyofmakeup.htm
• Make-up to enhance:  http://www.makeup2enhance.com/history-of-makeup.html
• Vintage connection:  http://www.vintageconnection.net/ModesInMakeup.htm
• History of Make-up:  http://www.health-and-beauty-treatments.com/historyofmakeup.html
• Images: Google Images

The Lovely Three

Blog article for Culture of Production during field trip: May 10 and 11, 2012

First stop: Liliw, Laguna

We went to Liliw, Laguna on March 10 after we finished our trip to Calamba. We arrived in a small town with a very serene ambiance with nice houses and a line up of stores. It had been years since I last visited Liliw and I was very excited to re-live my wonderful memories about it. I remember being so happy after we went to Liliw when I was still in high school but I don't particularl remember how or why I was happy so I wanted to find out that day of our field trip exactly what it was with Liliw which made my heart skip a beat.

It was very obvious that the culture of production is Liliw is very important as I saw lined-up rows of stores selling the product which it was most know for - footwear. The Municipality of Liliw is known as the "Land of Footwear". This is their source of living. According to the sales lady which we talked to inside one store, the business runs in the family. She and her little siblings are required to help the family run the store during weekends. She is proud of her part-time job because she carries the name of the company which her parents worked very hard for. She said the the busiest days are Saturdays because that is when the foreigners come to buy their souvenirs. Liliw is very commercialized because of its extreme pride and the intense advertising tactics. 

Although my third visit in Liliw, Laguna wasn't as magical as the first two, I have to say that I still enjoyed everything in it.

Next stop: Luisiana, Laguna

As compared to Liliw, Laguna, the cultural products of Luisiana, is not that big of a deal and is not given that much attention. These products came from a natural resource which is abundant here in Luisiana and it is called the pandan. When we got to Luisiana, it immediately had a very barrio feel to it. I think it is possibly because it is very small and there were only a few people outside. One of the first things I noticed was the small shop near the plaza and the church which was selling native bags, hats, baskets and blankets. I had no idea before that they were made of pandan leaves. The care-taker of the store explained to us that it came from this huge plant with long leaves like a fountain which I remembered seeing as we went to the place. Perhaps the community of Luisiana had other sources of income because having one store in the town projects that it is not given much importance. 

Our visit to Luisiana was short yet very interesting as we heard so many knowledgeable facts from the guest speaker. Next time I visit Luisiana, I'll surely get myself another souvenir. 

Last stop: Lucban, Quezon

Like Liliw, I also had been to Lucban before with my family. I remember the church and our very delicious meal after hearing mass. I remember that days after our visit in Lucban, my brother and I always request for longganisa breakfast because of our Lucban experience.

Lucban is a town of joy! I love the ambiance in Lucban - I feel like it is something in the middle of the high and low class societies. The area was clean and the houses and infrastructure were nice. It was a combination of the old and the new as the designs of the houses were sort of traditional but the stores and decorations of other infrastructures were new such as the 7/11 and Buddy's. The children were enjoying the open area, playing with one another as I see some adults slowly strolling around. 

We bought our souvenirs in Lucban in a small store which were best known for their delicious longganiza. It was located in a street, standing beside all other souvenir stores selling buri hats and other native items. The products here in Lucban are known all over the country however the stores and the town itself do not seem as commercialized as those of Liliw's. However, the difference or advantage of Lucban is that its famous food chain, Buddy's, has branches in the Metro so it is a common taste already for the Metro tongues.

It was a pleasure being able to experience these three wonderful towns in the South! I am also very proud of the three towns because they continue to establish their living through the cultural products that they sell. I will surely come back here someday to update me learning.

Source for Images: Google Images

Editing: (c) Reese Corpuz

♥ Reese Corpuz

What You Want is What You'll Get

Blog article for Mall Culture during field trip: March 9 and 10, 2012

I will compare and contrast the two different malls in Calamba which literally stood side by side one another and see if there are explanations behind these differences.

Size of the Mall

SM Calamba: It is a huge mall! It's whole land are must be very big as it has a huge floor area and an even more vast parking lot. It has four floors. Tip to tip, we were able to walk by it for 20 minutes with our normal walking phase. This is because SM is already a very big company with a very familiar name. The owners assume the density of the mall visitors and made the whole land area to be suit the estimated count of visitors. Also, SM can easily afford the costs of building such a huge mall.

Waltermart Calamba: With two floors and a semi-circular mall area which I was able to explore in less than 20 minutes, I can say that this mall was particularly small.

Inside the Mall

SM Calamba: There were several escalators and elevators inside the mall. There were lounges and rest areas for its clients. There were salons and spas, hardwares, bookstores, boutiques, restaurants and food chains all over. It also housed a huge Supermarket and a nice Cinema. It even had several activity center where events take place.

Waltermart Calamba: There were a few escalators and stairs. The mall had a supermarket, a cinema, a bookstore, small stalls or booths for finger food, ukay-ukays and tiyangge-like technical centers for the gadgets. The Mcdonald's inside was noticeably old and not renovated yet. 

The People Inside

SM Calamba: There was a divergence of rich and poor. It was like a hot pot full of different ingredients. They had different purposes for visiting the mall. Everyone, from the young to the old, the woman and the man, the rich and the poor, visit SM Calamba.

Waltermart Calamba: Judging them from the clothes they wear, I believe that the people who shop in here are less financially advantaged than that of the people who shop in SM. 

It's nice to actually see that there are indeed differences of the two malls how had the same objectives but was able to target different classes of people. If you were to go to a mall, you will definitely know what you want to find in it. Know your preferences, understand the advantages and disadvantages if any, check the cash in your wallet and you are good to go! What you want to see is definitely what you will get.

♥ Reese Corpuz

Fitness First!

Blog article for Aerobics Culture during field trip: March 9 and 10, 2012

One of our goals for the field trip we had was to observe and compare the aerobics culture inside a mall and in a hall of a university. This task was seemingly easy but when we got there already, it was actually a complicated thing to do. One had to take note of every single detail in order to come up with a logical and realistic comparison while looking at the big picture. One also had to stay focused despite of the merriment and fun atmosphere going on during the sessions.

Anyway, the fact of the matter is that I did my best, to observe and analyze the similarities and differences of the activity.

General Ambiance

SM Calamba Open Area: Inside the mall, based on my observations, I’ve noticed that there was some sort of exclusive, elitist or rich feel to it. It is possible that the venue itself was a factor to be considered because of – the air-conditioning, tiled floors, the paid parking lots. Everything inside a mall is commercialized. All we all know, the mall is the main venue for the practice of consumerism and this aerobics session's ambiance definitely shows that the participants are willing and able to spare cash for such leisurely activities.

UP Los Banos Baker Hall: In Baker Hall, I don't think I felt a hint of elitism or exclusivity as I entered and immersed myself in the activity. Again, I believe that the venue would have to be the main reason for this ambiance. The use of the Baker Hall was for free, anyone can enter, there are no security guards to check the bags, the parking slots are not to be paid, the floor was bare cement, the stage was old and the whole building had a rustic feel to it. This session also, was definitely less formal and constricted as compared to the mall aerobics.

Participants

SM Calamba Open Area: I noticed that almost all, if not for the one gay guy, of the participants were women. I believe this is because it is common for women to visit the mall more often than most men do. I saw that their clothes and shoes are mostly branded and expensive looking ones. Sketcher's and Puma's were all over the place.  Also, some of the participants of this aerobics session were quite familiar with one another. Individuals join smaller groups one by one and chat with friends or perhaps kumares while waiting for the session to start. However, I notice that some participants were first timers as they kept asking what time the session will start or whether the class was easy or hard to other early comers. The regular ones were in a very expressive and loud group. I guess they had the grasp of the session's nature already and were confident enough. This group stayed in front of everyone in the session. As for the age range of the participants, a good estimate would be that they are mostly of the ages late 30's to early 50's. I believe this is the age where women would have the thought of doing exercise because they already lost their figures due to work and/or house chores and they already want their bodies back in shape. It is possible also that most of the participants were women in this age was because they had spare time in the evening where work is done already and yet it is too early to rest or have dinner. 6-7pm is a perfect time slot for these ladies. Participants were not too particular to the steps of the aerobics session as often, the steps were done on wrong sides at the wrong timing but no one is complaining because again, it is not too much of a big deal for them. A good 60-70 participants joined the session.

UP Los Banos Baker Hall: Here again, participants were more simple. There was a wider range of gender distribution. I saw several straight looking men whom I hope were actual men along with more women and some children as well. Their clothes were normal exercise clothes. Some of them didn't even have proper exercise shoes and one person danced with bare feet. The age range of this session was also wider as compared to that of SM's. This was possibly because of the time slot of this session. Early in the morning, before going to school or to attend mass, the children can join their parents. As for the steps, most participants were able to do the steps correctly and with 100% energy. The session started with a small amount of participants possibly because of the early call time but as it progresses, people kept coming. A good 120-130 participated in the session.

Trainer

SM Calamba Open Area:  The trainer for this session was with a girl. She came in late and for me she was too clumsy and too detached to her audience. She used pop instrumental tracks which had counting and beats synced with the movements she made. The intensity of the session itself wasn't too hard and I believed it remained that way until the very end

UP Los Banos Baker Hall: There were four different training to lead the participants. Here, the trainers seemed to become more approachable even if they stand on a tall stage. Each of the trainers taught with their own styles and own musical tracks. This was a plus for me because I wouldn't want to dance the same thing over and over. The intensity of the session itself was increasing as the session progresses. 

Special Notes

SM Calamba Open Area: There were many curious passers by who stop and observe for a while because it is sort of weird to find an aerobics session inside a mall. There as a man who rounded the participants during the session and he had a list with him and he asks the participant's last name. I think this was for attendance.

UP Los Banos Baker Hall: I especially loved how the fresh air helps the breathing of the participants. It was simpler yet for me, more effective.

It's nice to see so many participants for both sessions and to be able to observe them all. I never had proof before that even if the same activity is being done, there can be different ways to do it and therefore sort of change or alter its purpose or objective.

♥ Reese Corpuz

Sa Bandang Katimugan, Naroon Sila

Critical Commentary: Indigenous Filipino

Napag-usapan ang dalawang uri ng pagsasakatutubo at para sa aking komentaryong ito, ninanais kong gumaming ng pananaw ng Pagsasakatutubong Panloob - ang pagsasakatutubo na nagmumula sa loob o sa atin mismo. Sang-ayon rito ang usapang ng identidad bilang isang nasyon na mayroong iisang kultura, iisang paniniwala, iisang katauhan.

May tatlong naratibo ang nagpapairal sa Indigenous Filipino theories - ang Sikolohiyang Pilipino, Pilipinolohiya at ang Pantayong Pananaw. Bawat isang naratibo ay nagsasabi ng isang idea na kung saan ay magpapalakas ng pagpa-Pilipino ng mga makaiinitndi rito.

Nais kong gamiting halimbawa ng isang tribo sa Mindanao upang ilathala ang importansya ng tatlong naratibong ito at ng kabuohan ng mga teoryang Indigenous Filipino.

Maranao ang tawag sa mga naninirahan sa Lanao, Mindanao, Timog na isla ng Pilipinas. Kilala ang mga Maranao bilang mga "People of the Lake" pagkat ang kanilang tirahan ay ang Lanao lake. Kilala ang mga Maranao sa husay nila sa sining, paghahabi, sa mga paguukit sa kahoy at tanso at sa kanilang makukulay na literatura. Ang identidad o pagkatao ng mga Marano ay hinugot nila sa lawa ng Lanao mismo. Ang lawa ay ang pinagkukuhanan nila ng pagkabuhayan kasama ang agrikultura at ang pangingisda. Nasakop man ang Pilipinas ng tatlong malalakas na kanluranin, hindi nagbago or naapektuhan ang identidad ng mga Maranao. Nanatili silang mga Muslim, mga taong tribo, mga may angking katangian.

Pananalita: Hanggang ngayon, labag parin sa loob ng mga Maranao ang matutuo ng ibang pananalita. Nais nilang mapanatili ang pagka-buo ng dialektong Maranao basta't nasa kanilang teritoryo. Saludo ako sa ganitong aksyon. Sinasabi sa Pilipinolohiya na importante ang pagtanaw sa sariling atin bilang dominante o nakatataas kumpara sa mga impluwensyang nanggagaling sa labas. Sa pamamagitan ng pagpapanatili ng paggamit ng mga Maranao sa kanilang lokal na dialekto, naisakatuparan nila ng mensaheng pinupunyagi ng Pilipinolohiya.

Pananamit: Tulad ng kanilang mga kasanayan patungkol sa kanilang pananalita, ang kanilang pananamit ay talagang kontrolado rin. Bihirang-bihira lamang sa kanina, kahit sa mga panahon na ngayon, ang magsuot ng kadamitang hindi gawa ng mga lokal nilang mananahi. Ang mga damit na tila ay mukhang costume na lamang sa ating mga taga-Maynila ang kanilang pinagaaraw araw pagkat ito ang kinagisnan nila at naniniwala silang hindi ito dapat mag-bago dahil lamang sa mga impluwensya ng mga kanluranin.

Musika: Napaka-ganda ng tunog na nagmumula sa mga lokal na instumento ng mga Maranao. Naniniwala silang walang kahit anong makabagong instrumento ang makagagawa ng mga tunong na ginagawa ng mga ito. Ang ilang instrumentong likas sa mga Maranao ay ang kulintang, kudyapi at ang biyula.

Literatura: Ang epiko na nagmula sa Maranao ay ang epiko ng Darangen. Ang storyang ito ay naparangalan ng UNESCO bilang Masterpiece of the Oral and Intangible Heritage of Humanity. Tunay na ikinatutuwa ng mga Maranao ang pagpaparangal na ito kaya't mas lalo pang tumibay ang kanilang pagiging iisang nasyon.

Sayaw: Ang Singkil ay isa sa mga pinaka-mahirap sayawin na tradisyonal na sayaw para sa akin. Upang maging maganda ang interpretasyon ng isang mananayaw ang orihinal na pagtatanghal ng Singkil ay dapat talagang mainitindihan. Hindi katulad ng mga makabagong sayaw ng mga panahon ngayon tulad ng Hiphop, ang Singkil ay may tradisyonal na storya o pinaggalingan. 

Ang tribo ng Maranao ay nagsasanay ng pagka-Pilipino sa araw araw nilang gawain kahit nakalipas na ang ilang mga kolonyal na estado at kahit ang impluwensyang kanluaranin at ang implwensya ng technolohiya ay patuloy na bumibisita sa kanilang birheng lawa ng Lanao. Hindi rin naman masama ang pagtanggap ng mga ideang kanluranin pagkat ito rin ay kinakailangan upang lumawak ang ating mga isipian. Ngunit, mas lalong hindi makasasama ang kaunting pagpipigil upang mapanatiling likas at totoo ang ating pagka-Pilipino. Ang mga Maranao ay nagpapakita ng magandang halimbawa upang mapanatili ang tunay nating pagka-Pilipino.

♥ Reese Corpuz

References:

• Powerpoint presentations and Word documents uploaded from the reporters of the class retrieved from:  https://www.facebook.com/groups/168774083227337/
• Maranao online:  http://www.maranao.com/index.php?option=com_content&view=article&id=20&Itemid=65
• The Joshua Project:  http://joshuaproject.net/people-profile.php?peo3=13531&rog3=RP
• Singkil by Bayanihan National Folk Dance Troupe:  http://www.youtube.com/watch?v=8R_EWyqu_ck&feature=player_embedded

Team Manila in the House

Critical Commentary: Post-Colonial

According to the reports, Post-Colonialism is a thought or a view which frees the future from the colonial influences of the past. I would like to explain further by siting an example.

Team Manila Lifestyle Incorporated is a multi-disciplinary graphic desidng studio based in Manila. It was founded in 2001 by college friends Jowee Alviar and Mon Punzalan. Team Manila is known for designs with a uniquely Filipino influence mixed with a touch of popular art. It designs t-shirts, bags and accessories and all their products are 100% inspired by Filipino culture. 

Team Manila is a local lifestyle brang and graphic design studio that visually interprets and captures the best of Philippine culture. For the past years, the brand has immersed itself in various projects by collaborating with a diverse line-up of cause-oriented organizations resulting in a series of works which are both socially-aware as they are creative This two-way partnership series has allowed the organization to be able to donate a portion of the proceeds or by hosting an advocacy-based event.

 Source: Stache Magazine

The designers' main goal since 2001 is to inspire and elevate the Filipino and the Philippines through art and creativity. They believe that graphic design is an agent of change, and by infusing local flavor into our designs, we insipire excellence, innovation, passion, nationalism, teamwork and optimism among the Filipinos especially the youth.

Local brands such as the Team Manila Lifestyle Incorporated serve as reminders of our wonderful local culture and talents. Stores such as this should empower more Filipinos with their national pride and be less inclined to foreign influences, especially our colonizers from Spain, China and the United States of America.

Here are a few example designs from Team Manila Lifestyle Incorporated: 

♥ Reese Corpuz

 References:

• Powerpoint presentations and Word documents uploaded from the reporters of the class retrieved from:  https://www.facebook.com/groups/168774083227337/ 
• Official website of Team Manila:  http://teammanila.com/
• Sache Magazine:  http://stachemagazineonline.com/post/4278708194/team-manila-creating-awareness-through-design
• Images: www.ourawesomeplanet.com 

OMG! Dude, can we like, make usap naman about this? You know, like, talk?

Critical Commentary: Critical Western Theories

As we finished discussing all the specific essential cultural theories or schools in class and as we then understood each and every one, we now look at a more generalized grouping. I learned that the theories coming from the Birmingham School of Cultural Studies, the Frankfurt School, French Cultural Studies, Postmodernism and Queer and Feminist Theories are among the more generalized grouping - Critical Western Theories. 

For this critical commentary, I would like to apply the Critical Western Theories to something quite familiar to us - the Conyo language. 

However, for those who are not aware of what Conyo language is, Gerry Avelino and Arik Abu were kind enough to share to us the 10 Conyo-mmandments. Ten rules or guidelines to tell whether someone is conyo or not.

The 10 Conyo-mmandments:

by Republika Habagat

1. Thou shalt make gamit "make + pandiwa"

"Let's make pasok na nga to our class!"
"Wait lang! I'm making kain pa kase!"
"Come on naman na, we can't make hintay anymore! It's in Andrew pa, you know?"

2. Thou shalt make kalat "no", "diba" and "eh" in your pangungusaps.

"I don't like to make lakad nga in the baha eh, no? Eh diba it's like, so eewy diba?"
"What ba! Stop nga being so maarte no!"
"Eh as if you want naman also, diba?"

3. When making describe a whatever, always say "It's SO pang-uri"

"It's so malaki, you know, and so mainit!"
"I know right! It's so sarap nga eh!"
"That's kadiri kahapon pa that! It's like so luma na, like grabe so old!"

4. When you are lalaki, make parang punctuation "dude", "bro" or "pare"

"Dude, my subjects are so hirap, pare!"
"I know dude, grabe I might get bagsak nga in one quiz eh. Like 0.0 lang bro!"

5. Thou shall know you know? I know right!

"My bag is so super bigat today, like you know!"
"I know right! We have to make dala pa kasi this so heavy book eh!"

6. Make gawa the plural of pangngalans like it is English

"I like have so many kaibigans and kaaways naman talaga eh!"

7.  Like, when you cam make kaya, always use like, Like I know right?

"It's like, it's so init naman kase eh!"
"Yah, I know right! The aircon, it's like, like sira!"

8. Make yourself feel so galing by translating the last word of your sentence, you know, your pangungusap?

"Kakainis naman in the LRT! How plenty the tao, like you know, people?"

"It's so tight nga there eh, you know, like so masikip!"

9. Make gamit of plenty abbreviations, you know, daglat?

"Like OMG talaga! It's like so traffic sa LRT!
"I know right! It's so kaka! So kakaasar like so kaka!"

10. Make gamit the so pinakamaarte voice and pronunciation you have para its like full effect!

"I'm like making aral at the Arrhneo! Like you know, the one in Kateps"
"So far naman! Me kasi I'm from Lazzal eh."

The Birmingham School of Cultural Studies simply teaches us that everything which happens for the everyday lives of a being is, and will be, considered as culture. Culture is experienced and practiced and that it changes everyday, as people move, live and survive. The school also endorses popular or mass culture. 

Language is one big part of our culture. It is experienced and practiced everyday by everyone and it definitely changes as the people, its medium, move, live and survive. Because of this, it is only natural that the Burmingham School would talk about a thing or two about language. The popularity and emergence of the  conyo language is surely one phenomena which the theorists of the Burmingham School would surely enjoy discussing as it is something experienced and practiced everyday and it is somehow a popular or mass culture.

On the other side of town, the Frankfurt School tend to focus on the study of high-culture or culture of the elites and upon analyzing these practices, they also stumbled upon the understanding of the source or origin of social movements or social revolutions which they call "New Media". Some people think that the conyos use such language because 

The conyo language can be considered as "New Media" as it emerged from already consisting forms of language. Some may say that the  conyo language is a practice of the young elites, confused between English or Filipino as to what main language to use. 

Michel de Certeau, a theorists under French Cultural Studies, talked about everyday tactics of resistance where one can see the revolution through the actions of the people themselves. Whether knowingly or unknowingly, they do something that does not support or even oppose the original goals of something. 

While others say that the conyo language is actually a practice of the masses, those who try their best to use the English language in coherence with the language they most commonly use, Filipino, without having to deal with the proper grammar and sentence construction which the English language normally restricts its "users" to do. If this is such, many people say that to use the conyo language is to bastardize both the English and Filipino languages, thus making some sort of tactical resistance.

Postmodernism tends to focus on Deconstruction. It also discussed how vague and distorted truth can be especially when dealing with abstract subjects such as culture. Postmodernism talks about the diversion of culture from a once dominant one, which was considered as the norm.

The emergence of the conyo language sort of talks about deconstruction and the diversion of language from the dominant English and Filipino languages. Some might even think that this sort of diversion is some sort of segregation or bastardization of that of the dominant languages.

Lastly, Queer and Feminist Theory promulgates equal rights of all genders, whether it concerns women, men, gays and lesbians. Somehow this also promulgates equal rights for all, in general, all citizens. So far, all which the conyo society have ever received from the society are negative and humiliating comments. Queer and Feminist theory can perhaps make society understands or sort of be more accepting on this new cultural emergence, just as it was able to make society accept the presence of the LGBT community.

This us how I understand what or who a conyo is based on the following Critical Western Theories. Let us watch this short comedic documentary, brought to us by Bogart the Explorer, the Philippine Explorer, to further be entertained by this new social class (if one permits it to be called so) the conyos. Enjoy!

♥ Reese Corpuz

References:

• Powerpoint presentations and Word documents from the reporters of the class retrieved from:  https://www.facebook.com/groups/168774083227337/
• Conyo-mmandments: http://habagat.i.ph/blogs/habagat/2008/09/11/the-ten-conyo-mandments/
• Youtube video: Bogart the explorer, The Philippine Conyo:   http://www.youtube.com/watch?v=br2JPHYJ3jQ