Analysing Jamaican Creole Through English Language Essay

Analysing Jamaican Creole Through English Language Essay Creoles can be generally defined as genuinely mixed languages, which emerged from the blending together of two or more different languages and became the mother tongue of a new generation of speakers, acquiring the full range of communicative functions that a native language needs (Svartvik 2006: p.183). Most creoles developed as a result of colonialism and lived side by side with the dominant language. As a consequence, these contact varieties were reduced to lower functions and seen as deviant or broken forms of the language from which they derived. Nevertheless, since postcolonial times, there has been a shift towards the recognition and acceptance of national languages and identities, which has given rise to a new status and opportunities for those stigmatised varieties (Schneider 2007). Jamaican Creole, generally known as Patwa, can be considered as a good example of English-based creole which has begun to overcome stigma around its use and be recognised as a fully developed lan guage, as well as a symbol of Jamaican identity ( Schneider 2010: p.102). Jamaican Creole has its origins in the late 17th century, when British colonised the territory (1655) and imported slaves from West Africa to work in the plantations. Those Africans soon started to outnumber white population and became the linguistic models of the new slaves, contributing with this to spread the creole (Schneider 2007). During the decades of colonialism, Jamaica ´s language and culture were dominated by the British norms. In this sense, Standard English was considered as the highest variety, acquired through formal education and used in public and formal context (Devonish and Harry 2008: p. 256); for its part, Jamaican Creole was stigmatised as a bastardized distortion of English, to be avoided at all costs in public discourse (Schneider 2010: p.102). After independence in 1962, a sense of nationalism emerged and led to new attitudes towards Jamaica ´s national culture and language. However, this way for acceptance was not easy and Jamaicans had to fight against prejudices and an exonormative orientation which favoured the Standard variety without taking into account realities of language use and the Jamaicans ´ identity (Schneider 2007: p.234). The figure of Louise Bennett may be used to represent the spirit of this period and can help us to understand the current linguistic situation in Jamaica. Therefore, taking one of the Bennett ´s most famous poems Back to Africa (1966), we are going to analyse the features of Jamaican Creole, as well as the reason that led the poet to use this variety and the ideas she wanted to transmit. The poem deals with a girl, called Miss Mattie, who wants to go back to Africa because she thinks that her homeland is there. The poetic voice develops a group of arguments to try to persuade the girl not to emigrate to that continent and, at the same time, offers the reader a good description of Jamaica ´s essence. Firstly, Bennett presents Jamaica ´s population as a combination of different cultures: (à ¢Ã¢â€š ¬Ã‚ ¦) you great great great/ Granma was African/ But Mattie, doan you great great great/ Granpa was Englishman? (à ¢Ã¢â€š ¬Ã‚ ¦)/ You whole generation (à ¢Ã¢â€š ¬Ã‚ ¦)/ oonoo all is Jamaican! According to Holm (2000: p.93): Ethnic origin of the population in the 1960 census was 76% African, 15% Afro-European, 3.5% East Indian, 1% European, 1% Chinese and 3% other. Nowadays, it is estimated that over 90% of Jamaica ´s population are of African origin (Schneider 2008: p.610). Secondly, the poet alludes to Jamaicans ´ facial features and colour, which reflect their African heritage and distinguish them from English people: oh, you view the countenance/ and between you an de Africans/is great resemblance!. Therefore, Bennett introduces in this poem the defining characteristics of the Jamaican population: their cultural melting pot and their strong African roots. Finally, the poetic voice claims that the girl does not need to look for her homeland because Jamaica is already her home: you dah go fe seek you homelan/ for a right deh so you deh!. In this sense, the poet considers that the real homeland is the place where one is born, rather than the country of ancestral origins. In the same vein, Bennett also seems to encourage Jamaicans to accept their African heritage and make the island their own home, as it is the only way to achieve self-identification: do Sure a whe you come from so you got/ somewhe fe come back to! Regarding the language, the poem is entirely written in basilectal creole. Jamaican Creole has West African languages as its substrate (Startvik 2006: p. 183); which means that languages from Akan, Kwa and Buntu families are likely to have influenced part of Jamaican basic grammar and pronunciation (Patrick 2008: p.610). In this sense, as it can be seen in the poem, Jamaican Creole shares several characteristics with the rest of Atlantic Creoles and differs in some aspects from the English grammar. Firstly, in Jamaican Creole, tense and aspect are not marked by inflectional morphology, but by context. Therefore, neither the third person singular -s nor the past form of the verb come were found in the poem: Ef the whole worl start [`starts ´] fe go back/ whe dem great granpa come [`came ´] from!. In the same vein, progressive aspect is only signalled by pre-verbal dah (you no know wha you dah seh?) and the base form of the verb is used to express participle function in do/Sure a whe you come [`have come ´] from (à ¢Ã¢â€š ¬Ã‚ ¦); however, non-concord was appears in the poem to express the past form of the verb to be: (à ¢Ã¢â€š ¬Ã‚ ¦) you great great great/ Granma was Africa. Secondly, auxiliary verbs were not found in interrogative or negative sentences. Negation is marked by means of the preverbal negator no, both in negative declaratives sentences and in imperative ones. The use of no is a distinctly creole feature (Scheneider 2010: p.106), which is also very common in other languages, such as Spanish, and can be seen in the early stages of the grammar of second language learners, as well as in child language acquisition. Other negative structures are the use of doan in negative tags (But Mattie, doan you great great great/ Granpa was Englisman?) and the presence of double negations (But no tell nobody say); which is a feature that appears not only in other creoles, but also in other non-standard English varieties (Schneider 2010: p.106). Regarding pronouns, first and second personal forms were found: Me, you, oonoo (`unu ´) and also interrogative pronouns; such as weh/whe (`where ´), as well as the possessive form who-fa (`whose ´). Furthermore, as Patrick (2008: p.633) claims, bare personal pronouns sometimes fulfil possessive functions; in this sense, you can refer to the personal pronoun you or to the possessive you: Ef a hard time you dah run from/Tek you (`your ´) chance!. In the same manner, a single preposition can also cover a range of functions (Schneider 2010: p.106): Mus go back a (`to ´) Englan, de balance a (`of ´) you family. The use of a single form playing several roles is a characteristic that all the linguistic systems possess as a result of applying one of the most fundamental principles of the language: economy. Another feature of Jamaican Creole is the lack of grammatical suffixes (Schneider 2010: p.106). In this sense, possessive -s is avoided and, as Patrick (2008: p.633) says, possession can be expressed by juxtaposition (possessor+ possessed), as in great granmader fader, or by the use of the preposition a (`of ´), as in de balance a you family. In the same vein, plural of nouns are generally not marked or they are expressed by means of the morpheme dem, although it was not found in this poem; rather, Louise Bennett alternates zero-marking of plural (American), very common in basilectal speech, with the plural allomorph -s (Africans), which is closed to mesolectal and acrolectal forms. Finally, it is necessary to point out the use of passive meanings in active form (as in oonoo all barn dung a Bun Grung), as well as the use of fe (`to ´) as the infinitive marker and the presence of say and seh as the complementizer (correspoding to that) to introduce a finit object clause after verb s of thinking or talking (Schneider 2010: p. 106): Me know say dat [`I know that ´] (à ¢Ã¢â€š ¬Ã‚ ¦) Apart from the grammar, the manner in which some words were written contributes to reflect locally pronunciation features. In this sense, it was found that the diphthong /ei/, as in `take ´, is monophthongized, giving rise to the form tek. In the same manner, fricatives [ÃŽÂ ¸], [ÃÆ' °] and [Ê’]  do not exist in Jamaican creole (Devonish and Harry 2008: p. 285); therefore, they are substituted by stops (Schneider 2010: p.105), as in the case of dat (`that ´), fader/mader (`father ´/`mother ´) or den (`then ´). Finally, as in other varieties, word-final or syllable-final consonant clusters are usually omitted (Schneider 2010: p.105); this can be seen in words as granpa/granma (`grandpa ´/ `grandma ´), an (`and ´), mus (`must ´) or homelan (`homeland ´). Writing her poems in Jamaican Creole and talking about a national identity, Louise Bennett shows her commitment to a language and a culture that have been undervalue and marginalised throughout time. In this sense, she demonstrates that Jamaican Creole is neither a broken or deficient variety, but, as it was analysed, one fully developed language with its own grammar and vocabulary (Svartvik 2006: p. 176) and; consequently, as able as the Standard English to express the whole range of human experiences, thoughts and emotions. Figures as Louise Bennett contributed to instil pride in Jamaican ´s national language and culture; that is why, nowadays the linguistic situation in this country is totally different from past decades. Although, Standard English is expected to be the variety used in official contexts and by educated speakers (Schneider 2007), most Jamaicans speak a kind of mesolect, a variety which is midway on the continuum between creole and the standard language (Svartvik 2006: p.181) and they moved towards acrolectal or basilectal forms depending on several factors, such as the formality of the context or the social relationship between the interlocutors (Schneider 2007). This lack of correspondence between expectations and reality has led to more tolerant attitudes which have result in new education policies, more presence of creole in political and literary contexts, as well as in the media. Furthermore, attempts to codify the variety with the elaboration of grammars (Cassidy) and dictionari es (Dictionary of Caribbean English Usage) reflect the efforts to make Jamaican Creole an official language (Schneider 2007). However, fifty years after the political independence, some prejudices and debates about the use of Creole still remain and it is only in the power of Jamaicans to make creole a stronger language and a symbol of their identity. Modal verbs, such as mus (`must ´), and the infinite marker fe (`to ´) were also found in the poem, both fulfilling the same function as in Standard English.

Hannah’s Prayer

DALLAS BAPTIST UNIVERSITY OT NARRATIVE LITERATURE: 1 Samuel 1:1-28 BIBLE STUDY SUBMITTED TO DR. BLACKABY IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE COURSE APPLIED HERMENUTICS THEO 5313 01 GRADUATE SCHOOL OF LEADERSHIP BY Glenda Juarez DALLAS, TEXAS February 19, 2013 Outline for the bible study * Introduction * Context of the Bible Study * Literary Context * Historical Context * Characters * Content of the Bible Study * Exegetical Notes * Theological Principles Application of the Bible Study * Bibliography INTRODUCTION 1 Samuel is one the two books that have his name, the firsts chapters describes event as his birth, his childhood, his calling and develops his important place in history as a prophet to introduce people like Saul and David that will mark the history of Israel in such a great way. We are focusing on the first chapter of 1 Samuel, which shows us the background of Samuel’s birth through his father Elkanah and his mother Hannah.Scholars agree that is not reve aled with precision the author of 1 and 2 Samuel, but according to the Scriptures is believed that the prophets Samuel, Nathan and Gad were authors of these wonderful events in the history of the Bible. Samuel became a man of God used for his glory, but before this happened, he was consecrated by his mother Hannah, a woman of God and faith. This first chapter will help us to learn from each character in this passage and to apply principles and to give steps of faith in our own lives. CONTEXT OF THE BIBLE STUDY Literary Context: The first chapter of 1 Samuel opens the introduction of a family, of a woman who is added to the list of many other women in the Bible that could not have children. The main character in this chapter is Hannah, a woman deeply broken for not having children. * The first chapter of 1 Samuel follows Judges. â€Å"The last chapters of the book of Judges, with their refrain, there was no king in Israel, (Jdg. 21:25) prepares the way for new developments in Israel ’s leadership†. * The time at Israel was crucial in history because it was transitioning from the rule of the judges, for they did whatever the want to do. Israel felt the need of who would unite tribes, have an effective standing army, and be a match for those who led their enemies to victory† * Israel was struggling with the different opinions of the people they were asking and desiring for a king to reign over them, and here comes in the story the leadership of Samuel who years after with God’s authority was going to set a man as the King. * Samuel’s birth opened the new era of monarchy. Historical Context * It is though that the story takes place in the â€Å"era of the Judges†, but introducing new characters that will be develop in the two books of Samuel. Based on David Toshio, he mentions: â€Å"It was not until ca. 1200 B. C. that iron technology influences every phase of life. With this as the historical background, the First Book of Samuel begins. † * Toshio agrees with Baldwin that the first book of Samuel is placed in the â€Å"period of the judges†, probably in the mid-eleventh century. Characters: * Elkanah: Man from Ramathaim, who had two wives. A man that yearly offered sacrifice to worship the Lord. (v. 3) * Hannah: Wife of Elkanah who loved her and which had no children. (v. 5) * Peninnah: one of Elkanah’s wife. A jellous woman who provoked Hannah to irritate her. v. 6) * Eli: Priest that talked to Hannah, who thought she was drunk, but who believes that God answer prayers. (v. 18) * Hophi and Phineas: Two sons of Eli that were priests in Shilo. (v. 3) * Samuel: Meaning: â€Å"Because I asked the Lord for Him†. (v. 20) The son of Hannah and Elkanah, a gift from God dedicated to him, a man who years later established kingship in Israel. Places * Ramathaim-Zophim (Ramah): means â€Å"high† * Shiloh: city that was twelve milles far away from Ramah, place where Elkanahâ₠¬â„¢s family offered sacrifices to God every year. CONTENT OF THE BIBLE STUDY Exegetical Notes * v. A man from Ramathaim; Elkanah the ephramite. â€Å"The phrase ‘the Ephrathities’: can refer either to ‘those hailing from Ephrath’ or ‘Ephraimites,’ members of the northern tribe of Ephraim† (Jdg 12:5). Toshio relates Elkanah as an ephramite but that he might have been of bethelehemite stock rather than being ephramite even he lived in the hill country of Ephraim. * v. 2, 5 Elkanah had two wives. In Israel was acceptable under certain circumstances, when his first wife failed to have children. This was the case of Elkanah, he married Hannah for love, and this love persisted even she did not have children. * v. -4 There was a yearly action that Elkanah and his family did. â€Å"Elkanah’s inclination and ability to take his family on an annual pilgrimage to Shiloh suggest that he was pious and also a man of some substance†. Elk anah seemed to be fair with his family. * v. 6-8 Peninnah was her tormentor, she was jealous and provoked Hannah in despite Elkanah love her. For women in the ancient Israel the honor and reputation was measured by the amount of children they had. It was hard for Hannah to deal with her situation plus the rivalry of Peninnah, she probably felt ashamed of before Peninnah’s attitude, she felt unuseful as Elkanah’s ife, and she wept for her sorrow and for the desire of any woman in the world. * v. 9-11 â€Å"I will give him to the Lord† suggests that Hannah that God has all the power to open the womb. â€Å"Hannah took the opportunity to pray† she had no hesitation, she did not realize Eli was there, her desperation, her cried, her sorrow moved her to pray and express to God what she was going through. She dedicated her son, the thing she was asking a son, and she made a vow to God. â€Å"Vow accounts are always prayers and they follow a typical order.By ma king the vow the worshipper enters into a binding relationship with God† â€Å"The sentence I will give him to the Lord has a performative force; it shows not only that Hannah promises it but also that she has already given him by faith† * v. 12-18 It begins a dialogue with Eli, her agony captures the attention of Eli that he thought she was drunk. Can you imagine that picture? Have you prayed in that way? â€Å"The expression pouring out my soul denotes not simply an inward state of one’s heart or mind but an involvement of the whole being† Hannah responds to Eli in a positive way, after we see in v. she did not want to eat because of her pain and sadness she left and she ate v. 18 She was deeply encouraged because of the words Eli told her which she took them as God’s promise. * v. 19 The next morning they arose and worshipped before the Lord. â€Å"Though the family made an early start, they worshipped before the setting off for home. The Lord r emembered Hannah, as he had remembered Noah (Gen 8:1), and his suggest covenant with Abraham, Isaac and Jacob (Ex. 2:24), not to suggest that his memory was faulty but to indicate that He was about to work out his unfolding purpose† * v. 0 Hannah named her son: SAMUEL â€Å"Because I asked the Lord for him†. These were the words Hannah said when she named her son. However scholars agree that this meaning will go better with the name of Saul, and that the meaning of Samuel comes from â€Å"the Name of God† * v. 21-25 â€Å"Samuel was probably about three years old before he was taken to the house of the Lord at Shiloh† Elkanah and Hannah returned Samuel to God, and the boy ministered to the Lord before Eli (1 Sam 2:11) * v. 26-28 Here the dedication of Hannah is completed and irrevocable.Hannah worshipped God and recognized the gift He gave her, recognized His power to answer her prayer and dedicated his son to the Lord. Theology Principles * â€Å"The con sistent worship offered by Elkanah and his family year by year set a positive example of faithful and godly living† * Hannah’s pain took her to pray and seek God’s answer of love. * God turns our sorrows to joy and peace. * A vow to God, talked about Hannah’s faith and trust in the Lord. * Fulfilling a vow reflects Obedience. * Hannah’s prayer could be a selfish prayer, but when things come from God, He answers to take all the Glory and Honor.APPLICATION OF THE BIBLE STUDY It is amazing how the study of the Scriptures takes you to know things that maybe sometimes we do not think about them. Hannah’s is the main character in this passage, her faith in the Lord, her honest prayer the way she pours out her broken heart before God, and how God works for us to give him the glory. I will mention some applications I found through this Bible Study: * As humans we will have to deal with people that will provoke, and through Hannah’s attitude we need to be controlled and not respond them in the same way and be humbled because God exalts the humble and listen to him. Psalms 10:17) * The Lord closed Hannah’s womb (1 Sam 1:5); there are things that God has set already in our lives in which He has the control over them, but Hannah fought against her situation, self-esteem, and the mockery and thoughts the people had about her, we will face hard sad and desperate moments in life, but we need to be ready to fight and to know the value we have in God, no matter our situation. * Cry out to our God in perseverance. (v. 11) God will respond. (Jer 33:3) * Give a step in faith and make a vow to God.He will receive you. (Heb 11:6) * Worship, worship, worship! In bad in good, in trouble in peace. Worship Him, Hannah worshipped him in her agony but also worshipped God when He provides and satisfied the desires of her heart. * Value the people is on your side, Elkanah was a good man that loved Hannah in every situation, open your e yes and love the people that has been with you in the happy and hard moments of your life. * Hannah was a great model of person, recognize always the sovereing and the power that only God has. BIBLIOGRAPHY . Baldwin, Joyce G. , 1 and 2 Samuel An Introduction And Commentary (England: Inter Varsity Press, 1988) 2. Toshio Tsumura, David The First Book of SAMUEL (Michigan: William B. Eerdmans, 2007) 3. Buttrick, George Arthur et al. , The Interpreter’s Bible The Holy Scriptures (Nashville: Abingdon Press, 1953) 4. Cartledge, Tony W. Smyth & Helwys Bible Commentary 1 & 2 Samuel (Georgia: Smyth & Helwys, 2001) 5. Allen, Clifton J. The Broadman Bible Commentary Volume 3 1 Samuel-Nehemiah (Tennessee: Broadman Press, 1970) ——————————————- [ 1 ]. Joyce G. Baldwin, 1 and 2 Samuel An Introduction And Commentary (England: Inter Varsity Press, 1988), 49 [ 2 ]. Ibid. , 49 [ 3 ]. Ibid. , 50 [ 4 ]. David Toshio Tsumura The First Book of SAMUEL (Michigan: William B. Eerdmans, 2007), 34 [ 5 ]. Ibid. , 103 [ 6 ]. George Arthur Buttrick et al. , The Interpreter’s Bible The Holy Scriptures (Nashville: Abingdon Press, 1953), 876 [ 7 ]. Toshio Tsumura, 107 [ 8 ]. Tony W.Cartledge Smyth & Helwys Bible Commentary 1 & 2 Samuel (Georgia: Smyth & Helwys, 2001), 27 [ 9 ]. Clifton J. Allen The Broadman Bible Commentary Volume 3 1 Samuel-Nehemiah (Tennessee: Broadman Press, 1970), 13 [ 10 ]. Toshio Tsumura, 114 [ 11 ]. Cartledge, 27 [ 12 ]. Buttrick et, all. , 880 [ 13 ]. Baldwin, 52 [ 14 ]. Cartledge, 32 [ 15 ]. Toshio Tsumura, 118 [ 16 ]. Ibid. , 121 [ 17 ]. Ibid. , 122 [ 18 ]. Baldwin 53 [ 19 ]. Buttrick et al. , 881 [ 20 ]. Allen, 15 [ 21 ]. Buttrick et al. , 882 [ 22 ]. Baldwin, 52

Biography of Hernando Pizarro - Hernan Pizarro Profile

The Traditional American Family - 1184 Words

The traditional American family can be traced back to the aggressive marketing in the 1950’s. The image of a white, middle class family owning a moderate sized home with a well-kept lawn. The father is the head of the household who would teach his kids all the life lessons and be the only source of income by working a white collar, corporate job. The mother would stay at home in a full skirt and heels looking after the kids, preparing meals, and taking care of the house. The kids, usually two, would be well behaved and well dressed. This view of the family is narrow and rigid, but through aggressive media portrayals has come to be viewed as normal and ideal. Shows such as â€Å"Leave it to Beaver† and â€Å"Father knows best† reinforced that idea of a good family eating together at dinner, praying together, and being proud of the nation. 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