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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.

While this video has been posted here on the Diigo page before, the bookmark is from 2011 and has very few relevant tags. This short film has many different voices from our community, and it provides the most authentic sounding pidgin that I've been able to find on Youtube, as it shows ordinary people just talking and expressing their relationship with the language, and as it is not performative. I personally discovered it when trying to explain pidgin to a friend from the mainland, and it seems to be a very good tool for providing a solid foundation of understanding about pidgin. Notable speakers within the video include linguist Kent Sakoda, who discusses the formation of pidgins as a whole, the formation of HCE as a result of plantations here in Hawaii, the formation of a few particular common phrases that arose as a combination of various languages, and how HCE is something that binds people together as a community here in Hawaii as well as Pastor Earl Morihara, who speaks on the importance of pidgin to him in a personal sense, elaborating that it's "da language of my heart," and that it comes naturally to him when speaking with others in the Hawaii community.

Ben Blatt, _Slate_ journalist, shares and reports on some maps of the United States that incorporate data from the Census Bureau's American Community Survey regarding the languages spoken in American homes. One map shows what language, after English, is most commonly spoken in each of the 50 states (Spanish, for the most part), and another, the second most-spoken language. I personally question the veracity of the data for Hawai'i, which lists Tagalog as the second-most spoken language behind English. Surely it's Hawai'i Creole English (HCE), but perhaps it's because survey respondents don't know HCE= its own language. Also, Ilocano seems to be more commonly spoken than Tagalog in the 808, but maybe because Tagalog= the language of school instruction in the Philippines, it's universally spoken by everyone who speaks some Filipino variant. Some caveats on the construction of these maps. A language like Chinese is not counted as a single language, but is split into different dialects: Cantonese, Mandarin, Shanghaiese and treated as different languages. If those languages had been grouped together, the marking of many states would change. In addition, Hawaiian is listed as a Pacific Island language, so following ACS classifications, it was not included in the Native American languages map.

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.

A very relatable article that talks about the unique culture and blend of languages in Hawaii. It mentions the benefits of being bilingual, HCE, assimilation, and learning a language. It also talks about the Hawaii Seal of Biliteracy program and the perks of being bilingual.

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."

"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.

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!

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.