As an ethic variety in the USA, African American Vernacular English (AAVE) has been the topic of many language discussions. Regarding the ongoing debate between white and black culture in the US, this research has become even more significant. Sadly, speakers of AAVE must deal with discrimination and several disadvantages, already starting at a young age. Non-linguists believe that AAVE is ‘wrong’ English and that it has no rules. But is that true? Is AAVE simply ‘lazy’? This paper presents the most prominent features of AAVE, with the goal to answer the questions just mentioned. The objective hereby is to prove that AAVE is in fact a complex system and that the speakers do have many rules to obey.
It will also take a closer look at the
…show more content…
Studying the features of a language is important to discover the set of rules it relies on.
3.1. Phonology
The following will highlight the most important phonological features of AAVE.
Bailey and Thomas (cf. 1998, p. 85-86) state that phonology plays a huge part in ethnic identification and has a huge impact on discrimination. They also mention that phonology is one of the reasons many African American children face troubles in their education. Furthermore, the study of phonology is important since an accent is easily noted, sometimes intonation alone is enough to notice the background of speaker (cf. Bailey and Thomas 1998, p. 86).
To begin with, “the basic phonemic span of AAVE is much the same as in other varieties in English” (Edwards 2008, p. 183)
AAVE shares phonological features with other varieties of English, though some might be more frequent in AAVE or realized in another way. According to Labov (Bailey & Thomas 1998, p. 93), AAVE did not participate in the Northern City Chain Shift nor the Southern Shift. Both describe certain phonological changes that affect the speech of white speakers in their respected areas, for example tensing or lowering
…show more content…
Speakers pronounce a voiced, plosive consonant at the end of the word like their respective voiceless counterpart, for example cap instead of cab (cf. Green 2002, p.116). Research has shown that this oftentimes leads to ambiguity and to understanding difficulties, especially in a teaching environment (cf. Green 2002, p.116).
Furthermore, [θ] and [ð] are pronounced like [t], [d], [f] or [v]. This feature appears consistently and not because speakers do not know how to pronounce the th sounds (cf. Green 2002, p.119). Green (cf. 2002, p.118-199) explains in internal and final positions, voiceless [θ] sound like [t] or [f], as in [baf] (SE: bath) and [wit]/[wif] (SE: with), while in word initial positions the [θ] does not change. She also says, if the voiced [ð] occurs in Standard English, it is realized as [d] or [v], usually in word initial or final positions.
The liquid sounds [r] and [l] are often vocalized, meaning they sound more like vowels than consonants, as in [floə] (SE: floor) or [hɛp] (SE: help) (cf. Edwards 2008, p.186). He mentions, [l] could turn into [w] after back vowels ([bew] (SE: bell)). Also, the sounds may also be deleted in some forms, for example, [kaəl] (SE: Carol) or [ro] (SE: roll) (cf. Edwards 2008, p.186). This feature also occurs in many varieties, like in Southern dialects, though it is more frequent in AAVE (cf. Edwards 2008,
In his essay "Speech Communities," Paul Roberts mentions the importance and impact speech communities have on an individual's form of speech. According to Paul Roberts language is always changing due to three distinct features: age, social class, and geography. All which are the basis for forming speech communities and causing then to eventually adapt and evolve. When discussing the speech communities of a child, Roberts makes an intriguing point. He states that no matter what speech habits were engraved in a child from birth through its parents, they are all prone to change once they interact with a different speech community such as school.
Name: Tutor: Course: Date: Legacy of Blackface Minstrelsy In the 19th century, the history of American entertainment had one popular and peculiar form that was referred to as the blackface minstrel act. The act was supposedly an American indigenous act that was performed by artists who were black faces.
Racial stigmas and stereotypes have negative effects on a multitude of ethnic groups. Across our nation, members of numerous races experience difficulties surrounding their identity and inability to refine their English dialects. Anna Marie Quindlen, an American author, journalist, and New York Times columnist, once said, “Ethnic stereotypes are misshapen pearls, sometimes with a sandy grain of truth at their center... but they ignore complexity, change, and individuality”. Quindlen’s viewpoint is skillfully displayed in “Mother Tongue”, a first person narration by an Asian-American woman, Amy Tan.
The Skin That We Speak The way a person speaks is a direct link to a person’s culture and the environment which he or she was raised in. A person’s language, skin color as well as economic status influences the way he or she is perceived by others. Lisa Delpit and eleven other educators provide different viewpoints on how language from students of different cultures, ethnicity, and even economic status can be misinterpreted due to slang and dialect or nonstandard English by the teachers as well as his or her own peers. The Skin That We Speak: Thoughts on Language and Culture in the Classroom by Lisa Delpit and Joanne Kilgour Dowdy, who collected essays from a diverse group of educators and scholars to reflect on the issue of language
Unlike Cosby, that believes that AAVE should cease to exist. Cosby prompts his audience to not accept the Vernacular that some black people speak because it will get them nowhere. Whiles, Smitherman defends that there is no intellectual deficiencies in the students that speak AAVE. Cosby says younger African Americans do not want to learn the Standard American English whereas Smitherman believes that they approach school enthusiastically and highly motivated to learn. It is not that they do not want to learn but instead because of the constant tearing down of their vernacular and being placed in Special Educational programs as a result extinguishes the desire of wanting to learn.
If I’m here on TV in front of millions of american adults, it means I have something really important to tell you. Did you ever say, implicitly or explicitly, that the lyrics of African-American songs are inappropriate, especially those of rappers such as N.W.A? Statistics say that 90 percent of our population have, and most of the time it was explicitly in front of black people. Now, did you ask yourself why is the language of African-Americans inappropriate? Statistics say that 70 percent of the american population doesn’t know the reason and thinks that because we are born black, we should be bad.
In James Baldwin’s essay titled “If Black English Isn’t a Language, Then Tell Me What Is?” Baldwin highlights his major argument by capitalizing the words in the title so that it can stand out to the readers. His main idea is that all languages are equal, and there is an inequality in society where one is judged by the way they speak. Baldwin wanted the readers to understand that all languages do serve a purpose no matter how a person articulates it. Baldwin also wanted to convey that there is racism that is placed upon a black person just because of the way they speak.
It was once believed that the languages that the Africans spoke varied drastically from region to region but in reality they were “local variations of a deeper-lying structural similarity” (Herkovits 79). This similarity allowed communicating in the New World to be easier than if the languages were all completely linguistically independent, “whether Negro speech employs English or French or Spanish or Portuguese vocabulary, the identical constructions found over all the New World can only be regarded as a reflection of the underlying similarities in grammar and idiom, which, in turn, are common to the West African Sudanese tongues” (80). Language then became an important part of African American culture, whether it be a “secret” language used to help slaves escape, or to tell stories and folklore to children to encourage and motivate them, or express African proverbs from generation to generation. There has been many times when other races seem not to understand what African Americans are saying because of the slang terms we create that then become popular terms, most recently has been the phrases “on fleek” and “twerking”, to name a few examples. Being proficient in verbal arts was prized in Africa and now a value has been placed on verbal expression in today’s culture through riddles and through preaching and teaching (Williams
In discussing Black English, John McWhorter talks about the theories of the origin of the language. McWhorter talks about how people have made claims that Black English is related and comes from African languages. He also tells how their research on this subject is unreliable and “sketchy.” These people making these claims are outside of linguistics, meaning they practice things such as education and speech pathology. People like Dr. Smith, a teacher at a medical college, suggested that Black English is a mixture of African languages with English, where these African languages have altered English into a new language.
Judgment for using colloquialisms found mostly in the black community (African American Vernacular English, or AAVE, as it is called) is commonly paired with a white person’s latent racism — despite that white person perhaps thinking his or her
Jaswinder Bolina uses his identification as Other, to describe difficulties within the writing and speaking community related to what is commonly identified as “white” English in his essay, Writing Like a White Guy. Bolina’s audience is people whom identify as “Other” or “non-white”. He emphasizes, “The first perhaps essential step in assimilating into any culture is the successful adoption of the host country’s language. What’s unusual in America is that this is no different for the immigrant than for the native-born nonwhite.”
1920’s Slang Language is important in everyone’s lives: from small talk, to speeches, to ordering food, to teaching, and everything in between. Language never stays the same, though, as it is constantly changing with every day that passes. The changes on language from the past have big effects on the language of the present. Slang from the 1920s has impacted language used in the current era.
“If Black English Isn’t a Language Then Tell Me What Is” In the essay “If Black Isn’t a Language Then Tell Me What Is” (The New York Times, 1979) written by James Baldwin, the author asserts that the African American community has altered the English language into a new language during the last five centuries to accommodate the black experience in American history despite the white’s attempt to submerge it. To begin the essay he makes his argument clear by referencing the alterations the French made to their native language to describe how people will eventually “...evolve a language in order to describe and thus control their circumstances…”; furthermore he continues to analyze how the caucasian people of America have only accepted the black language when it came out of a white mouth; he ends the essay by reinforcing his position, elaborating on the racism black’s have faced when they were denied the right to an education unless it was for the white benefit. His liberal purpose is to bring light to the subtle racism that African Americans experience even after the Civil Rights movement and to acknowledge the cultural influence they have in America. His writing appears very personal and intimate like he’s voluntarily opening up to his audience by letting them know of his own struggles as an African American, targeting mostly minorities and people who feel oppressed by white America.
Although this sort of language is not limited to the characteristics of AAE, it situates the African American childhood in their socially disadvantaged environment, where the inhibition level of using taboo vocabulary is at a minimum and the language is, in fact, that which is considered inappropriate in other social
Origins and Evolution to the American Southern Dialect North America is home to a large variety of English dialects and accents. Dialects may be separated by area, referred to as regional dialect. These regions may be plotted geographically, such as done in “The Atlas of North American English”. Figure 1 Provided by “The Atlas of North American English Methods and Findings.”