Download Free Haitian Creole Bible

The effort to translate the Bible into Gullah, a creole language spoken by residents of the Sea Islands off the eastern coast of the southern United States, began in 1979 with a team of Gullah speakers from the Penn Center. They were assisted by Pat and Claude Sharpe, translation consultants for Wycliffe Bible Translators. Pat Sharpe died in 2002, and was replaced by David and Lynn Frank. The gospels of Luke and John were released in 1995 and 2003, while the New Testament was released in 2005.

Da Jesus Book, a translation of the New Testament into Hawai'i Creole English (locally known as "Pidgin") was published in 2000 by Wycliffe Bible Translators. For more information, the following website: You can order it from Logos Bookshop in Hawai'i: phone 1-(808) 596-8890.

The Alawa-Kriol-English dictionaries were launched on 31st October 2001 in Katherine, NT (Australia) at the Diwurruwurru-Jaru Aboriginal Corporation, the local Aboriginal language centre. [Kriol is the English-based creole of northern Australia and Alawa is an indigenous language spoken in the Northern Territory.]

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A new book has several chapters on creoles and education in the Caribbean: Due Respect: Papers on English and English-related Creoles in the Caribbean in Honour of Professor Robert Le Page edited by Pauline Christie (University of the West Indies Press, Kingston, 2001). These are found in Section 1: Creole and English: In the Society and in the School.

In "Language education revisited in the Commonwealth Caribbean" (pp.61-78), one of the pioneers of research on creoles and education, Dennis R. Craig, compares the educational policies from the 1970s and 80s with more recent ones. He notes that the newly available descriptions of creoles and related vernaculars in the 1970s had created the possibility for more effective teaching of the standard to speakers of these varieties. It was realised that normal foreign language or second language teaching methodologies were not effective in such situations because for speakers of creoles and related vernaculars, the related standard language is not the mother tongue, but not a foreign or second language either. Controversies about this dilemma soon led to a pessimism about the possibility of successful standard language teaching to such students. Nevertheless, some positive developments occurred during this period, including the production of well-conceived special English-as-a-second-dialect (ESD) materials for the teaching of English to creole and nonstandard speakers. However, these developments have been more recently weakened by several factors. One of these is the continuing dominance of an "English-as-the-mother-tongue" tradition. In other words, students are taught as if standard English is their mother tongue. Another factor is shifting and ambivalent educational policies, which have in general not adopted innovative measures shown to be helpful, such as using creole to teach literacy or adopting ESD methodologies. Rather communicative language teaching approaches have been adopted, which have been counter-productive in the Caribbean. The result has been, unfortunately, declining pass rates in English in Caribbean Examinations Council exams. [See the following article by Dennis R. Craig.]

Beverley Bryan illustrates the effectiveness of accepting the students' own language in the classroom in "Defining the role of linguistic markers in manufacturing classroom consent" (pp.79-96). She gives examples of actual classroom discourse from Jamaica, and shows how bilingual teachers use the language they have in common with the students (Creole) both to engage them in the lesson and to move them towards the target standard variety. She notes (p.89), "The facility in moving between two languages is an important part of this mutual engagement, this initiation into the culture of the school."

Two other chapters deal with other interesting language and educational issues. Verma Pollard discusses hypercorrection in "'A singular subject takes a singular verb' and hypercorrection in Jamaican speech and writing (pp.97-107). Monica Taylor argues for the need to recognise Caribbean English as a legitimate variety in "English in the English-speaking Caribbean: Questions in the academy" (pp.108-121). e24fc04721