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The Charlene Sato Center for Pidgin, Creole and Dialect Studies, established in January 2002 and based at the University of Hawai`i-Mānoa,, conducts research on pidgin and creole languages as well as stigmatized dialects, with a focus on research that can benefit speakers of such varieties. The website offers links to helpful resources on Hawai`i Creole English (HCE) and other creoles, and gives tips for conducting research in this area.

Author Karel McIntosh, a "Trini Creole" (Trinidad Creole English, a.k.a. TCE) and standard English code-switcher, reflects on how TCE is stigmatized in her homeland, arguing that the language has a rightful and valuable place. Readers may find parallels between the linguistic situation in Hawaii and that in Trinidad.

Abstract: The speech community of the Hawaiian Islands is of theoretical interest to both the sociologist and the linguist. The reasons for this are clear. In the first place, it has a linguistic repertoire which is characteristic of multilingual societies. This is a direct consequence of the influx of immigrant labor from China, Korea, the Philippines, Okinawa, Japan, and Portugal and their social and linguistic contacts with the native Hawaiians and the English-speaking colonialists. Hence, Hawaii is a veritable laboratory for sociolinguistic research. Secondly the varieties of speech range extensively and in accordance with the social demands of solidarity and status. This is particularly evident in the phenomenon of code-switching where a native speaker of Hawaiian Creole can either shift towards a dialect of English or towards a variety of immigrant speech when the social context of the situation demands it. Finally, the study of Creole languages such as the one to which this paper is directed has some very interesting implications for the "sociology of knowledge" because a Creole speaker attributes a different cognitive saliency to the lexical relations "push/pull," "bring/take," and "come/go" when he speaks Hawaiian Creole, then when he switches to standard English. These sundry concepts and their relevance to the field of sociolinguistics are the central topics of this paper.

This article discusses the history of Trinidad Creole English, also known as TCE. It explains the history, sociolinguistic situation, and phonology of TCE. Published by The Atlas of Pidgin and Creole Language Structures Online, this factual page contains statistics and a detailed overview of how TCE came about and how it has evolved throughout the years. There are charts of Trinidad's population and the languages spoken in Trinidad & Tobago. The article includes lists of practice sentences and pronunciation lessons.

This post might interest those of you wondering whether you can list Hawaii Creole English as a second language on your college application (or, as in this case, once you arrive at college). The comments below the post are interesting as well.

This is the official linguistic code for Hawaii Creole English, which is documented by an international linguistic mapping system as a "living" and "individual" language, separate from English but sharing a lot with English. Research shows that people who speak one but not the other can hardly understand one another. Hawaii Creole is not considered by linguists to be a subset or dialect of English.

The Atlanticʻs Alia Wong writes about the U.S. Censusʻ recognition of Hawai`i Creole English (sometimes termed "pidgin" in local Hawai`i parlance). Wong sees it as a symbolic gesture acknowledging the "legitimacy of a tongue widely stigmatized, even among locals who dabble in it, as a crass dialect reserved for the uneducated lower classes and informal settings. It reinforces a long, grassroots effort by linguists and cultural practitioners to institutionalize and celebrate the language-to encourage educators to integrate it into their teaching, potentially elevating the achievement of Pidgin-speaking students. And it indicates that, elsewhere in the country, the speakers of comparable linguistic systems-from African American Vernacular English, or ebonics, to Chicano English-may even see similar changes one day, too."

This article explains Trinidad Creole English, or TCE, from the perspective of a native TCE speaker. Karel Mc Intosh demonstrates her passion for TCE along with the challenges that come with it. TCE speakers love their "broken English." It is a part of their culture and identity. Although it is a comfortable way of conversing with each other, TCE speakers are looked down upon by those who do not understand it and are not used to it. This causes many TCE speakers to code switch, which means speaking with an accent in relaxed settings and speaking proper English in more formal settings. Intosh describes her experiences as a TCE speaker and states her opinion on the negative perception that follows it.

This article talks about how one's genetics and one's language could possibly be connected. This study took place in Cape Verde, where people speak Kriolu, a mixture of European and African languages that formed with the trans Atlantic slave trade. Researchers recorded multiple individual's speech and compared the recordings to the individual's DNA. They found that there was a significant correlation between one's ancestry and the words they use - for example, those with more African genetic ancestry used more African derived words. While this doesn't necessarily conclude that linguistic traits are passed on like genetic traits are, it is interesting that in a language that is a mix of other languages, individuals still use more words that are derived from their ethnic backgrounds.

This article documents Cornell linguistics professor Joseph Grimes' collaboration with 26 HCE speakers to translate The Bible into Hawai`i Creole English (HCE). Grimes' 12 year project culminated in a 2001 "pidgin" (really HCE) version of the New Testament.

This essay compares the controversies surrounding actions taken by two school boards-one in Hawai'i and the other in Oakland-in their attempts to help students in their districts attain fluency in standard English. Public reactions expressed during each of these two incidents demonstrated a general lack of understanding about languages and nonstandard dialects. The myths and characterizations about Hawai'i Creole English and African American Vernacular English, and the issues these two stigmatized dialects have raised, point to educational policy implications concerning academic achievement and the politics of language.

This is a really useful essay in highlighting linguistic research re: how to effectively instruct speakers of non-standard varieties of English, e.g. AAVE and HCE. Nice find!

Pertaining to our discussions of creole and other levels of formality, this is a good read on what being proper entails and means.

The Hawai'i Creole English page in the online world language catalogue, "Ethnologue"

This National Science Foundation Special Report provides a handy overview of many topics covered in Words R Us, including the physiology of speech, neuroscience and language, dialects, Creoles, sign language, L1 vs. L2 learning, endangered languages, and language evolution.

Article about debate about Hawaii Creole in Hawaii public schools. Governor Cayetano quoted, "The only time we should be using pidgin English in the public schools is when they're studying pidgin itself, from a historical or cultural point of view."

CNN has looked at the Penn Center to learn more about the Gullah language and what people are doing to preserve it and its culture. (https://glc.yale.edu/sites/default/files/files/Gullah%20Language.pdf) Gullah is a creole English based language that has been influenced by African languages. Gullah is also known to be from the "target language" of English. This means that the words they use are what the dominant and economically well group of people often used.

The British Broadcasting System (BBC) World Service recently began producing digital news content in Naijá (Nigerian Pidgin). Though Naijá originated as a pidgin, trade communication between Portuguese and English speakers and natives of the Niger Delta, linguistically-speaking, its modern incarnation is actually a creole exhibiting systematic grammar and syntax. The service will bring language diversity to the news and current affairs that West and Central Africa audiences receive, where Pidgin is one of the most widely-spoken languages. The decision to make the service digital only was based on the fact that African people prefer to read content on their mobile phones. Itʻs also interesting to note the transformation of Pidgin, once solely an oral language, into standardized text-based language.

"Many refer to Hawai'i as the melting pot of cultures, and along with that comes a wide range of languages. A recent U.S. census survey looked at languages spoken here in the islands and for the first time Hawaiian Pidgin English was included on that list." Ugh, bad reporting: surely the US Census Bureau meant Hawai`i Creole English (HCE)? But still, interesting that it's receiving federal validation as a bona fide language...

This is a Hawaii News Now article and video talking about a translation of the Bible into Hawaii Creole English (pidgin), and the audiovisual translation project that arose in conjunction with it. In it, the speakers touch on how pidgin is "one language of da heart," and how messages given in Standard American English won't resonate in the same way that the same messages in pidgin would, which reflects the importance of one's L1 in communication and understanding, particularly in an emotional sense.