“You speak creole” sounds like a nice, simple, declarative sentence and statement of fact, no? It’s just three words, after all, in the English language, plainly identifying others who speak in what are mixed or hybrid languages.
Simple as that. Right? Continue reading “It Bounces Off Me and Sticks To You”
“Race” is such a problematic, complex term, no? We use it as if it refers to some stable thing (like when we complete a government form) but as soon as we look at its use more closely we realize it is a vague designation for a variety that spans a limitless continuum with no clear internal boundaries. “Race” — as in “What race are you?” — is thus our way of creating the impression of managing what may in fact be unbridled human difference, as if it has nicely defined internal compartments.
Case in point: the fellow above — Alex Sugiura — was featured in a story recently (and another a little before that), on the increasingly mixed race nature of American culture. He’s from Brooklyn but, of course, that’s not where he’s really from, right? Continue reading ““No, Really, Where Are You From?””
A while back a couple Edge posts appeared on the topic of “code switching” (Merinda’s post is here and Monica’s is here). Listening to NPR this morning I heard a story on the NSA’s use of codewords for its various clandestine projects — how it follows longstanding conventions in writing them as one word and in all caps, like SHARKFINN, KEYSTONE, or DISHFIRE — and that made me think again on the topic of code switching. Continue reading ““They’ve Given You a Number and Taken Away Your Name””
One of the premises of Culture on the Edge is that an implicit, untheorized norm is still presupposed, and its legitimacy is thereby reproduced rather than being historicized, despite many scholars’ recent efforts to develop what they see to be more nuanced, historically sensitive, and situationally specific approaches to identity studies. For it is not uncommon to find seemingly anti-essentialist scholars now studying various identities in terms of their hybridity, seeing them as creoles, studying how diaspora movements have traveled and changed, and documenting the complexity of syncretism–developments understood as important improvements on what are now seen to be previous generations’ far too simplistic studies of social life. After all, as important a an early sociologist as Emile Durkheim seems merely to have understood “society” to be a homogenous, undifferentiated unit. Continue reading “That Ain’t The Queen’s English”