Good Tar Baby Analysis

February 25, 2009

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Influence of African American Folklore on Hip-Hop Article 

Classic Examples of the Oral Tradition in Hip-hop

“Dead Presidents” Jay-Z

“Keep Ya Head Up” Tupac

“Roses” Outcast

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Since we were talking about African-American vernacular, here’s some of the common Trinidadian terms and phrases I’m used to: 

 

 
  Never see come see – someone who is unaccustomed to certain things.”I dey” – I’m fine   

Same khaki pants – things never change

“He/she doh eat nice” – to say a person is arrogant or formidable

To take basket – to be manipulated into doing something

Basket doh hold water – all threats are idle

Take chain up – to be manipulated into doing something

“You can’t play sailor and ‘fraid powder” – you must face the consequences of your actions.

To get horrors – to become upset over something

Band your belly – to prepare for hard times

Playing dead to catch Corbeau alive – to act stealthily to achieve something

Fire de wuk – to quit a job

Moon does run until daylight catch up with him – people who do wrong will eventually meet justice

Cockroach have no right in fowl party – people should stay where they belong

To ‘throw ‘way’ child – to have an abortion

Stone fall in your garden – to be guilty about something

Monkey know what tree to climb – people who are up to no good know who to interfere with

Gopaul luck eh Seepaul luck – not everyone has the same luck or chances

Money ‘a pocket, back no ground – only when you get rewards must you have sex

“He/she ain’t right here” – to say a person is crazy

Forming the ass – to play the fool

All skin teeth eh laugh – do not be deceived by friendly appearances

Behind back is ‘Dog’, before face is “Mr Dog” – people will say bad things when your back is turned

Monkey say “cool breeze” – to act unaffected by something

Bam ba yuh go see am – wait and see

Corbeau can’t eat sponge cake – people with no class cannot appreciate certain things

“He/She does touch” – to say someone is a thief

“I Payap!”  – an exclamation of wonder or disbelief

to have “goat mouth” – when everything a person says comes true, especially bad things

Yuh fadder is ah glassmaker? – to tell someone they are blocking your view

Loll off – to relax when there is work to be done

Lick dong – to knock someone down

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Trinidadian Folkloric Characters explained…

 

 

 

Charles Chestnutt

February 3, 2009

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Good Bio  

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The man himself. Uncle Julius.

“Hagar”

February 1, 2009

 

180px-gustavedore1Info via Wikipedia

African-Americans

Several black American feminists have written about Hagar as though her story was comparable to that of slaves in American history. Wilma Bailey in an article entitled “Hagar: A Model for an Anabaptist Feminist”, refers to her as a “maidservant” and “slave”. She sees Hagar as a model of “power, skills, strength and drive.” In the article “A Mistress, A Maid, and No Mercy”, Renita Weems argues that the relationship between Sarah and Hagar exhibits “ethnic prejudice exacerbated by economic and social exploitation.”[16] According to Susanne Scholz,

Enslaved, raped [sic], but seen by God, Hagar has been a cherished biblical character in African-American communities. Womanist theologian Delores S. Williams explains:

The African-American community has taken Hagar’s story unto itself. Hagar has ‘spoken’ to generation after generation of black women because her story has been validated as true by suffering black people. She and Ishmael together, as family, model many black American families in which a lone woman/mother struggles to hold the family together in spite of the poverty to which ruling class economics consign it. Hagar, like many black women, goes into the wide world to make a living for herself and her child, with only God by her side.

The story of Hagar demonstrates that survival is possible even under harshest conditions

Hagar in Christian tradition

Christian commentary on Hagar begins with Paul the Apostle‘s Epistle to the Galatians, which asserts that the story of Hagar is a complex allegory:

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. (Galatians 4:22-31)

Paul has been interpreted to be saying that Mount Sinai was also called “Agar”, and that it was named after Hagar.[12] He links the laws of the Torah, given on Mount Sinai, to the bondage of the Israelite people, implying that it was signified by Hagar’s condition as a bondswoman, while the “free” heavenly Jerusalem is signified by Sarah and her child.

Saint Augustine developed this view, by saying that Hagar symbolised the earthly “city”, or sinful condition of humanity: “In the earthly city (symbolised by Hagar)…we find two things, its own obvious presence and the symbolic presence of the heavenly city. New citizens are begotten to the earthly city by nature vitiated by sin but to the heavenly city by grace freeing nature from sin.” (City of God 15:2)[2] This view was developed by medieval theologians such as Thomas Aquinas and John Wycliffe. The latter compared the children of Sarah to the redeemed, and those of Hagar to the unredeemed, who are “carnal by nature and mere exiles”.[2]

Paul’s view was also used to link Hagar to Judaism, on the basis that the bondswoman Hagar represented bondage to the “old law”, which the Christian dispensation had supplanted. In this respect Jews were seen – spiritually speaking – as descendants of Hagar, not Sarah.[13] The equation of Jews with descendents of Hagar was also used to justify the subordination of Jews in medieval Christian kingdoms, and even their expulsion, on the model of the subjection and expulsion of Hagar.[13]

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