I’m also interested in seeing a critical discourse analysis of the jologs. I saw your taglish article on this. I agree. The jologs discourse is a discourse of the middle-class. Let me be more specific: it is the discourse of the Manilenyo middle class. As you pointed out (and I did as well in the study), practically all discussions of jologs are from people belonging to the middle class of Manila.

Here’s a snippent what I posted in Paolo Manalo’s blog regarding this:
“One of the more important assertions that the study makes is on the evolution of the term, which reflects the evolution of the concept of Jologs. I am getting more and more convinced that Jologs is a creation of the middle-class, if I may borrow what seems to be a generally accepted delineation of Manila sub-cultures: upper-class, middle-class and lower-class; or the more PC Market AB, Market C and Market DE.

The word seems to be an exact fit of how the C views the DE, particularly its youth. The mixture of contempt and affection which the word Jologs seems to carry seems to be a reflection on how the middle-class views the Jologs. On one hand, it is clear that it has (or had) a derogatory meaning, reflecting the scorn of the educated and established on the hoi polloi. On the other hand, the same people seem to also identify with the Jologs. I think this is because the CD&E are sharers of pinoy pop culture. Isn’t the familiarity with Sharon Cuneta, That’s Entertainment and Eat Bulaga the unmistakable signs of kajologan? And aren’t these exactly the things that the CD&E have in common?

Jologs, I think, is a middle-class paradigm. When one studies the Jologs, I think one will end up knowing more about the creator of the Jologs rather than the Jologs themselves. When one looks at a painting, wouldn’t one know more about the painter rather than the subject? And since meanings and paradigms are not static, a deeper study of the Jologs will also show the evolution of how the middle looks at the lower.”
http://paolomanalo.blogspot.com/2006/02/jologs-on-wikipedia.html

There are many ways to approach the study of “jologs.” But in my opinion it’s best to be tackled through a critical discourse analysis framework that uses a cross-disciplinary approach to it.As a word, the framework should include a linguistic, sociological, and anthropological bases to it, discussing how “jologs” came to be, how it is used, how people perceive it, how the socio-cultural background affects the whole process of user.

I think what’s difficult in doing a study about “jologs” in this point in time is the fact that it has evolved to a far more complex concept than to label the masa. That even Sir Paolo’s etymologies can’t quite hold them anymore.

I wonder who’s next to post a take.

That would be me.

Gone! Gone are the 5-Cs! Haha. They might just revoke our diplomas!

@sexy mom

Yes, it is sad. But media has got a lot to do with them. Most of them, I think, are just rebels without causes. Free expression is something different from jumping into the spiked-hair-pierced-ear bandwagon.

It’s with the upbringing too. I mean I do believe that none of guys in your home have large ear-piercings where a whole 5 peso can fit, right?

And you can’t even say that it’s because of poverty. Where do they get the money to buy all those faddish accessories? Let’s say Vince is right that they don’t wash their clothes but a single pair of baggy pants from Dickies don’t come cheap (and you do really hear that those items are “Orijinal ‘to, tsong!”.

It believe it’d take much more than rehabs to make things work for these kids.

as to the extremes, it’s so sad. if that is “jologs”, i guess instead of frowning at them, someone has to take initiative in helping these young people get out of their being “jologs”, like giving them better constructive things to do, rehabilitating them when needed, so that when they grow up, they could have a positive contribution to society.