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Interesting NPR story on the use of "ax"--apparently not simply the oft-maligned African-American Vernacular English version of "ask". That particular pronunciation of the word has a more distinguished pedigree, dating back to Chaucer.

This article talks about how the usage of African American Vernacular English, or AAVE can be influenced based on location. This "bidialectal competence - the ability to speak two different dialects - potentially makes them less subject to dialect discrimination on both educational and economic fronts." This is due to AAVE being commonly associated with being of lower class or intelligence.

Tracing the linguistic path of mmhmm, and many other words commonly used today, from West Africa to the U.S. South is difficult, is riddled with controversy - and experts say it has lingering effects on how the speech of African-Americans is perceived. In a 2008 documentary, Robert Thompson, a Yale professor who studies the effect of Africa on the Americas, said the word spread from enslaved Africans into Southern black vernacular and from there into Southern white vernacular. He says white Americans used to say "yay" and "yes." However, other historians and linguists disagree.

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!

"Now in the 21st century, with sophisticated text-crunching tools at our disposal, it is possible to put Bridgman's theory to the test. Has a vernacular style become the standard for the typical fiction writer? Or is literary language still a distinct and peculiar beast?"

Choosing a voice has implications for design, branding or interacting with machines. A voice can change or harden how we see each other. Research suggests that users prefer a younger, female voice for their digital personal assistant. We don't just need that computerized voice to meet our expectations, said Justine Cassell, a professor at Carnegie Mellon's Human-Computer Interaction Institute. We need computers to relate to us and put us at ease when performing a task. "We have to know that the other is enough like us that it will run our program correctly," she said. That need seems to start young. Ms. Cassell has designed an avatar of indeterminate race and gender for 5-year-olds. "The girls think it's a girl, and the boys think it's a boy," she said. "Children of color think it's of color, Caucasians think it's Caucasian." Another system Cassell built spoke in what she termed "vernacular" to African-American children, achieving better results in teaching scientific concepts than when the computer spoke in standard English. When tutoring the children in a class presentation, however, "we wanted it to practice with them in 'proper English.' Standard American English is still the code of power, so we needed to develop an agent that would train them in code switching," she said. And, of course, there are regional issues to consider when creating a robotic voice. Many companies, such as Apple, have tweaked robotic voices for localized accents and jokes.

This article discusses how the African American Diaspora affected the vernacular of Black English. I found it interesting how black people in Canada have a different English vernacular than those in the South. The difference was astounding. You could hear some audio clips in the article.

Interesting article exploring the rise of emoji as a "language", also how African American Vernacular English Twitter users may be creating their own subcultural emoji language, where emoji have acquired unambiguous, shared meanings that're different from mainstream meanings.

Noted African-American author James Baldwin makes an argument for the legitimacy and dignity of African-American Vernacular English (AAVE) as a real and rich language that defines one's identity, that it is not to be dismissed as a mere "dialect."

This NYT article talks about how language use is actively being shaped by the COVID-19 (or coronavirus) pandemic. With some words carry new weight and meaning, and entering more mainstream usage. In other areas, some words also rise to prominence over others. The author likens the spread of new words to a kind of linguistic 'contagion' where the most apt/popular words and their meanings are rapidly adopted and spread becoming ingrained in everyday usage. It also talks about how the most vivid uses of language, rather than more dull, though still objectively correct uses, has spread more.

Thought-provoking article on the absorption of drag slang and AAVE into mainstream language, and the legitimacy of "crossing over." Much of our everyday language has roots in various subcultures. With the rise of social media, the lines between "subculture" and "mainstream" are starting to blur further. As just one example, drag slang and AAVE words are absorbed into mainstream slang with an almost clockwork-like consistency. But does this terminology belong to the communities who created it? What's the boundary between the natural evolution of language and cultural appropriation? Author Eleanor Tremeer notes, "In an ideal world, the fusion of social groups and cultures would organically lead to the merging of dialects. The problem, as always, lies in oppression. Black individuals and LGBT people are marginalized: Their cultures are seen as unprofessional, they frequently live below the poverty line, they are targeted for prosecution. Yes, words are just words. But as long as people are still oppressed because they belong to certain groups, the usage of their vernacular by those on top - white people, rich people, corporations - will always have sinister undertones."

This webpage, associated with a 2005 PBS 3-hour program of the same name, addresses several Words R Us Related issues, including African American English, perspectives on written & spoken English, regional dialects, Spanish & Chicano English, communicative choices & linguistic style, prescriptionist vs. descriptionist philosophies towards language, etymology, and slang. It also has hyperlinks to various credible academic sources for applied linguistics.

The Rap Genius website annotates rap lyrics: creators hope to provide a hip-hop Wikipedia. You can listen to songs, read lyrics, and click the lines that interest you for pop-up explanations. Like Wikipedia, you can also create and annotate entries.

"Whether it be uptalk (pronouncing statements as if they were questions? Like this?), creating slang words like "bitchin' " and "ridic," or the incessant use of "like" as a conversation filler, vocal trends associated with young women are often seen as markers of immaturity or even stupidity. ... But linguists - many of whom once promoted theories consistent with that attitude - now say such thinking is outmoded. Girls and women in their teens and 20s deserve credit for pioneering vocal trends and popular slang ... the idea that vocal fads initiated by young women eventually make their way into the general vernacular is well established."

The father of modern American poetry, Walt Whitman, celebrates the importance of slang: "...perhaps Language is more like some vast living body, or perennial body of bodies. And slang...is afterward the start of fancy, imagination and humor, breathing into its nostrils the breath of life.

Languages a world apart have a similar habit of borrowing elevated vocabulary from other languages. In 1066, because the ruling class spoke Old French, that set of vocabulary became synonymous with the elite. Everyone else used Old English. During this period, England's society was diglossic: one community, two language sets with distinct social spheres. Today, English-speakers pick and choose from the different word sets-Latinate (largely Old French borrowings) and Germanic (mostly Old English-derived words)-depending on the occasion. Although English is no longer in a diglossic relationship with another language, the Norman-era diglossia remains reflected in the way we choose and mix vocabulary. In informal chat, for example, we might go on to ask something, but in formal speech we'd proceed to inquire. There are hundreds of such pairs: match/correspond, mean/intend, see/perceive, speak/converse. Most of us choose one or the other without even thinking about the history behind the split. Germanic words are often described as earthier, simpler, and friendlier. Latinate vocabulary, on the other hand, is lofty and elite. It's amazing that nine hundred years later, the social and political structure of 12th-century England still affects how we think about and use English. The article also discusses a similar historical phenomenon in India, where much of southern India, just like Norman England, was diglossic between Sanskrit (an Indo-European language used ritually and formally by Hindu elites) and vernacular Dravidian languages. Today, that diglossia is gone, but Sanskrit-derived vocabulary still forms an upper crust, mostly pulled out for formal speech or writing.

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."

SNL faces criticism for appropriating AAVE in a sketch about "Gen Z slang". This becomes largely problematic as it comes to mind that most of the SNL cast is white. The creation and airing of this skit clearly shows a lack of education from the writers and performers on SNL in regards to AAVE.

As language evolves and new terms enter the mainstream, teenagers are often blamed for debasing linguistic standards. In some cases, their preferred forms of communication-like text messaging-are attacked. But, teens don't actually influence language as much as is often claimed. That's one of the key findings in the latest linguistic research by Mary Kohn, an assistant professor of English at Kansas State University. How much a person's vernacular changes over time may have as much to do with personality and social standing as it has to do with age. The extent to which teenagers are credited with (or blamed for) driving lasting change to language is, she says, "grossly overstated." The same factors that prompt teens to experiment with new language are applicable to people at many stages of life.

This article is essentially explaining that teens aren't the main cause for a dramatic change in our language but actually innovators bringing in new words into our daily vocabulary. It also says that everybody can change language, as some words become "dated" and others don't. Teens aren't the only ones to blame for modern lingo.