Rachel Scott English 1102 In the article “If Black Isn’t a Language, Then Tell Me, What Is?” (1979), written by author James Baldwin, it is argued that the fact that Blacks have their own language but is not looked at in such a way that can classify the way Blacks speak as a language, but is looked at in such a way that their behavior presents a more forward attitude.
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Language is the inevitable medium which people use as a means of communication. However, how that person uses the language that they have varies. Some view language as a persuasive political instrument and others view it as a means of expression and empowerment. In the essay “If Black English Isn’t a Language, Then Tell Me, What Is?” by James Baldwin, he was able to illustrate the history of the discrimination of language and how Black English is not accepted as its own language. Baldwin also shows that due to the lack of acknowledgement of Black English, it lacks the power it needs to empower the people who speak it. In the essay “Politics and the English Language” by George Orwell, he was able to break down language and explain how language shapes reality. Orwell states that the he is not considering the literary use of language, but language is an instrument of expression and the promotion of cognitive deliberation and persuasion. Furthermore, both these authors agree that language is a political instrument, however, Baldwin uses this instrument to unite people and Orwell uses the instrument to persuade people. To begin with, Baldwin introduces his literary piece of writing in arguing that Black English should be considered a language. He goes on to say that Black English has heavily influenced the American culture and possibly would be different if Black English never existed. A language is an extension of one’s identity and the expression of who they are. By
Abstract
This essay examines James Baldwin's conception of what he calls “black English” and its link to historical and cultural identity. I link Baldwin's defense of black English to his reflections on the sorrow songs and sound, which draws on long-standing accounts of musicality as the foundation of the African-American tradition. In order to demonstrate this relation to the tradition, the essay puts Baldwin's remarks in relation to Frederick Douglass's and W. E. B. Du Bois's description of the sorrow songs. I also underscore how that relation to the African-American tradition marks an important set of tensions with mid-twentieth century black Atlantic theory (Aimé Césaire and Frantz Fanon), tensions which make sense of the Americanness of Baldwin's work. Across the essay, I claim that Baldwin's account of language has epistemological and ontological significance (and so is not just aesthetic or political), which gives an interesting and important twist to Martin Heidegger's famous phrase that “language is the house of Being.”