Nimrod L Delante
In a cross-cultural domestic space, such as those Singapore homes where domestic help exists, intercultural competence is at play when the employer and the domestic worker, despite their differing status in the social hierarchy, show respect and positive regard for one another. However, in such domestic space in Singapore and across the world, the rights of many domestic workers to express their opinions and to reason out are almost always silenced due to their abusive employers, unscrupulous agents, the fear of losing their jobs, and other forms of exploitation.
Using communication as a lens, this paper analyses the rhetorical practices of Filipino domestic workers (FDWs) in Singapore who operate in a cross-cultural and/or multicultural domestic space. It has been influenced by the rhetorical tradition of communication theory which views communication as the practical art of discourse. The rhetorical tradition of communication theory recognises the intent, logic and strategy of a communicator (e.g., a domestic worker in a cross-cultural domestic space), the presence of social exigency requiring some deliberate thought, the power of words, the authenticity of emotion, the art of persuasion, and the value of informed judgment within communicative situations, with the aim to be heard and to be recognised as an individual and as a part of a cultural group. This study is anchored on Kenneth Burke’s dramatistic pentad, which states that the kind of language that people use and the way they express themselves are strategies to convince others of their viewpoints. If we, as communicators, have the ability to identify with the audience, we can then elicit empathy, which goes a long way in persuading people.
This study draws insights from casual conversations and key informant interviews with six (6) Filipino domestic workers (FDWs) in Singapore who expressed willingness to share their stories. Through these casual conversations and interviews, I was able to pin down their rhetorical practices when they communicate with their employers in the domestic space. I met them when I was volunteering as a communication and leadership mentor in AIDHA, a nonfor- profit organisation that champions the rights and voices of underprivileged women in Singapore through leadership and education.
Results revealed that these domestic workers employ some rhetorical practices as an outward manifestation of their reasoning as a form of intercultural competence. These include explanation, justification, humility and kindness, silence, seeking for empirical evidence, common sense and scientific assumption, which accomplish common understanding. From these rhetorical practices, I argued that intercultural competence is a rhetorical act that promotes logic or reason, invites reflection, and fosters an empowering perspective on the part of the FDWs. Intercultural competence, as a rhetorical tool, also affords them agency to act on their circumstances in the domestic space. An insight from the interviews revealed a common rhetorical act that the respondents share: to not be afraid to speak when they think that they are right and when they have done nothing wrong. Results also showed that these FDWs resort to prayer and crying as a response to the seemingly insulting or condescending attitude of their employers. To them, praying is a source of strength, and crying in silence or to be silent is a form of resilience. However, silence as a form of rhetorical practice may act back and refuse to be mobilized in accomplishing a communication goal in the domestic space.
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Journal of Mass Communication & Journalism received 205 citations as per Google Scholar report
