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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.

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

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.

Hawaiian Creole in the Bible

This evolution of the Spanish-English hybrid known as "Spanglish" really hit home. Especially considering how migrant workers adapted to language differences here in the early 20th century in the form of Pidgin, similar events took place in the states bordering Mexico.

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.

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.