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In the article, “ICE Bahamas: Why and how?” Stephanie Hackert expands on an ongoing project entitled, “ICE,” which is a linguistic critique of Caribbean rhetoric in Jamaica and Trinidad and Tobago. In Hackert’s article, she mainly focuses on The Bahamas and offers a critique of the history and current sociolinguistic situation of Bahamian language. Hackert highlights the fact that native Bahamian speakers identify their first language as Bahamian creole and consider Standard English as their second language. Hackert argues that the reason for this is that Bahamian Creole is synonymous with Bahamian identity; it is a part of Bahamian heritage and culture. Similarly, Bahamian Creole is employed in every aspect of life in The Bahamas, from political speeches and debates, to mass media and television shows. On the other hand, Hackert addresses the disparities between languages in The Bahamas versus other Caribbean islands. Unlike Jamaica or Haiti, in the 1970s after The Bahamas gained independence, there was a dramatic increase of educational spending. The most visible “consequence, was the gradual replacement of expatriate teachers, most of them British, who had accounted for the majority of secondary and a fair share of primary school teachers until the late 1960s.” Nevertheless, while Bahamian language is the first language that Bahamian students learn, Standard English is the only acceptable language of the classroom.

I found that the ways that Hackert addresses the relation between Bahamian Creole and other Caribbean rhetorical practices to be rather interesting. Hackert expresses the discomfort of Bahamian people feel about Bahamian language being referred to as a, “creole.” Hackert describes the negative associations of the term, “creole” by explaining that the majority of Bahamians link the term “creole” with Haiti and Haitian languages. However, it is not that Bahamians dislike Haitians, there is just a commitment to disassociating themselves with Haitians so that people wouldn’t question their Bahamian identity. Specifically, this aversion is greatly related to the illegal immigration problem in The Bahamas where the, “2000 census registered 21,000 Haitians, but some estimates including illegal immigrants put the current number as high as 78,000, or 25 percent of the population.” In a way this link between Haitian Creole and Bahamian language creates difficulty with the idea of defining Bahamian language. Even with this project, I struggled with determining whether or not Bahamian language is considered a dialect. While Hackert’s research is a great starting place for discussing Caribbean Englishes, I believe that we (as in Bahamian people) need to continue an open dialogue about the linguistic competence of Bahamian speakers.

#bahamas #bahamian #TheBahamas #242 #242totheworld #WWDDSay242

bey

Bahamianese

Definition: traditionally used as a replacement for “boy,” “mon,” or “dude”; now widely used as a reference to any person.

Examples 1: “You een serious bey.”

Examples 2: “Bey, we goin’ to Da Fry or what?”

Example 3: “Yes bey, I gettin’ that one right there.”

een

Bahamianese

/ēn/

Interjection

Definition: similar to the African-American Vernacular English (AAVE) word, “ain’t” - meaning “is not” or “will not”

Example: “Een no way y’all serious about swimming with sharks.”

#bahamas #bahamian #TheBahamas #242totheworld #242 #WWDDSay #WWDDSay242

Born, bred, ga dead Bahamian

Bahamian adage

Similar to the saying, “born and raised,” this Bahamian phrase refers to the innate and congenital progression of a person from the Bahamas. To be birthed, raised, and die having Bahamian nationality.

You born dere, you born dere

Bahamian adage

See also, “Born, bred, ga dead Bahamian”

This simply means that your place of birth is where you are from; your place of birth validates your nationality

Dialectal vs. Creole

In the article, "Is Bahamian Dialect a Creole?" Helean McPhee analyzes the similarities between Bahamian Dialect and languages of other Caribbean countries. From the onset of the article, McPhee explains that there is limited data on English-based creoles of the Caribbean region because often time dialects and creole are assumed to simply be a variety of English. However, McPhee argues that there is socio-historical and linguistic evidence to support Bahamian English as a unique creole. As far as socio-historical factors go, McPhee discusses the evolution of Afro-Bahamian speech and the relationship between English grammar and African grammar. McPhee also discusses research from the linguist, Schneider, who found that established creoles follow a "Tense-Mood-Aspect" system. McPhee suggests that there is linguistic data to confirm Bahamian English Creole as a verbal system different from Standard English. Moreover, McPhee asserts that Bahamian English Creoles should be taught in schools so that Bahamian students can appreciate their cultural identity.

To answer McPhee’s question about whether or not Bahamian Dialect is a Creole, I had to first understand the difference between dialects and creoles. A dialect is a sub-form of a language which is specific to a region or social group. In contrast, a creole is a fully-formed feature of pidgin that is learned as a mother tongue of a new generation. Taking these definitions into account, I agree with McPhee’s view that Bahamian English is a creole rather than a dialect. In The Bahamas, Bahamianese (another way for saying Bahamian English Creole) is spoken naturally by all Bahamians. It is a language that is acquired from hearing words spoken through oration. Bahamianese is not taught in our classrooms or read in books, instead, it is something that we learn in our homes, with our family, naturally. McPhee’s research and presentation of Bahamian Dialect encourage the celebration and appreciation of Bahamian English Creole. Dialects are to be honored because of the sense of pride that they promote.

#TheBahamas #bahamas #bahamianese #bahamiandialect #bahamian

cutlass

Bahamianese

Noun

cut · lass

/kətləs/

Definition: A machete; an enlarged knife used as an implement or weapon

Example: “I gon’ use dis cutlass to cut down the tree”

#bahamas #TheBahamas #bahamian #bahamianese #bahamiandialect

This is my outlook on how and what Bahamians do when they go to Miami. Or maybe its just what I do. Ahh well! Feel free to enjoy this video along with all th...

Summary

If use (you are) a Bahamian, you can definitely relate to Sawyer BoyTV’s “Bahamians in Miami” video. Sawyer Boy highlights the interactions of Bahamians who travel to Miami, Florida as tourist. Some of the places that he highlights that Bahamians almost always visit are:

Every Bahamian goes to IHOP

Walmart - it’s like heaven

#OliveGarden

#SawgrassMills

#MiamiHeat.

This is an “internet video” because it was produced for social media platforms (i.e. YouTube, Facebook, Instagram, and Twitter). Sawyer Boy has a channel on YouTube dedicated to short skits targeted at Bahamian people.

Rhetorical Analysis

Audience: Bahamians

Speaker: Sawyer Boy (who is a Bahamian who traveled to Miami)

Message: Highlights the cultural dimensions of Bahamian culture in Miami

Appeals: The humor used by Sawyer Boy to engage his audience, appeals to emotion (pathos). Sawyer Boy’s credibility stems from being of Bahamian descent and physically traveling to Miami, Florida; an appeal to ethos.

#bahamian #bahamianese #TheBahamas #bahamiandialect #bahamas #sawyerboy

Women Take Two: How does Telcine Turner make memorable to you her disapproval of attitude and behaviors in Bahamian society?

Woman Take Two is an interesting play that was cleverly written by Telcine Turner. This play was set on the island of New Providence during the 1970’s in a pre-independent Bahamas. Turner reveals the positive and negative effects of the Bahamian society through conflicts experienced by two separate families. Typical Bahamian situations such as: adultery, infidelity, teenage pregnancy, and gossiping are revealed in this text. Through conflicts, consequences and characters, Turner’s disapproval of some attitudes and behaviors in Bahamian society are exposed.

Throughout the play, there are various conflicts between different characters. A main conflict in the play is between Beverly and Merline. In the text, both of these characters have completely different views on how women should live their lives in the twentieth century. Beverly is a young adult who is determined to prove to her caretaker Merline that ‘times have changed’. No longer will she be a woman of the house or marry a Bahamian like Bahamian women in the past; instead she will be a working woman and marry a Haitian. Merline is greatly against Beverly’s wishes. Merline an aged woman who has one young child named Jennifer and is the caretaker of her niece, Beverly. She believes that the youth within the Bahamas in the text need to return to the way things were done in the past, especially Bev; “you young people today gat so much freeness it drunk you and make you crazy.” This conflict was a comparison of the old Bahamian society versus the new and growing Bahamian society. Bev represented the new Bahamian society whereas; Merline represented the old Bahamian society. The way in which Turner portrayed the characters showed that she believe that the Bahamas needed change; therefore she disapproved of some of the attitudes of the Bahamians in the past.

The littlest things can have the greatest consequences. In Turner’s play, the character Harold Davies has an overly self-centered and egotistical nature. He is the sole business owner of Davies Construction Company and in the text was known for his devious habits. Rather than spend time with his family, he has various affairs and sacrifices the happiness of his own daughter to further his career. Turner shows her disapproval of Harold’s actions by allowing Lionel to seek vengeance on Harold with his own wife. After Harold is informed that his eldest daughter, Sonia, is pregnant he attempts to arrange a marriage between his daughter and an already engaged, Lionel. Knowing Lionel was engaged to Beverly he hires her as his secretary, makes her believe that Lionel has already cheated on her with Sonia and carries her on a business trip. Though Lionel tries to warn Bev of Mr. Davies` evil plans, she doesn’t listen and decides to go on the trip with Mr. Davies not knowing that in the past he has had affairs with all of his secretaries. The play ends with Lionel calling Harold’s wife, Erma, on the phone. It can be inferred that at the end of the play when Lionel calls Harold`s wife Erma that he is going to seek revenge on Harold. As a consequence of Harold committing adultery and trying to undermine his daughter`s wishes karma takes place.

In the text, Turner makes evident that she is sympathetic towards the character Lionel Joseph. It can be inferred that she uses Lionel to represent the whole Haitian-Bahamian community in the Bahamas. Lionel Joseph is an arrogant and overconfident character who is engaged to Beverly. However, Merline, Beverly`s caretaker does not approve of Lionel because he is of Haitian descent. In the play we see Merline, Harold Davies and Mr. Miller, all looking down upon Lionel not even knowing, or caring, how ambitious he truly is. Though it may seem as if everyone is against Lionel, Turner creates the characters Beverly and Sonia who both accept Lionel for who he is and pay no attention to the fact that he`s Haitian. In the play, Lionel attends night school and sings a song in which he explains how he'll be a “boss” one day. Through Lionel you learn that Haitians are not just gardeners and foremen, but instead they are capable of being educated company owners. In the end, the intelligence of Lionel is revealed because he does not fall for Mr. Davies evil scheme and he seeks revenge.

In conclusion, it was completely evident that though Ms. Turner was a part of the Bahamian society, she disapproved of certain attitudes and behaviors expressed by Bahamians. Firstly, she believed that Bahamians needed change. In her text she shows where Haitians have the potential to be successful and women were no longer just ‘ladies of the house’. Secondly, she showed that with everything you do there are always consequences. This being said, she did not approve of infidelity and used the character Harold to show that when you commit adultery karma will take place. She also used the character Lionel to show Bahamians that Haitians are people just like us. Just because they are of a different nationality, we a people should not subject them to ill-treatment or look down upon them. After reading this play, I’ve realized that there are many habits and attitudes that Bahamian people should change.

“Even teeth and tongue is bite, so judge me and you”

“Even teeth and tongue is bite, so judge me and you.” In the article, “Your Pedagogy Might Be More Aligned with Colonialism Than You Realize,” Jamila Lyiscott highlights the link between colonization and Standard American English practices. I know that language is power and if the goal is to keep power centralized then you would have to take the power away from people by silencing their voices. As a result, masses lose their native tongues and in turn lose their power. It's also a method of “divide and conquer” because not every single person will speak the “standard” English language in the same way. Lysicott’s argument is aligned with the “Liberation Literacies pedagogical approach [which] disrupts the malignant logic that Standard English is the language of power, rendering other language practices powerless.” She highlights that while traditional classroom practices involve adhering to Standard English, that we should promote the celebration of multiple language practices.