southern accents

Living in the South: 5 Southern Expressions-A Translation for my Yankee Friends

/ Tina Bausinger / 1 Comment

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Please enjoy this video as a warmup for the course:

https://www.youtube.com/watch?v=lNWt6Wd9gXU

Let’s just get real and lay it all out on the table. I’m not prejudiced against Yankees…some of my best friends are Yankees. Sometimes, this becomes a problem if a Southern-born person speaks in her native dialect–it becomes (as true Yanks will attest) “wicked hahd” to comprehend. Not to worry, not to worry. I’m here to help you learn just a few key phrases to get you by. What? You thought this would be a quick course? YOU WISH. The hang of Southern speech takes years, even decades to completely unravel. We’re just getting started.

I’ll teach you a few things to help you get the hang of it, but no promises. Don’t feel that you are ready to go into the Wild South yet. Slow down there, Speed Racer.

1. Y’all: used instead of its Northern counterpart “all of you” or, as you head further towards Jersey and New York, you may hear “youse guys.”
Example: “All Y’all are gonna have to move that truck ‘fore your Daddy gets home.” Depending on how South you travel, it might sound like “Youns”: as in, “Youns stop jumpin’ on that bed now!”
2. The Ladies’: short for “ladies rest room” or bathroom.

Example: “I’m just gonna go powder my nose in the Ladies’.” A Southern lady will never talk about body functions or even pretend they exist.

3. “Fair-to-middlin'”: Ok, could be better or, as the highly sophisticated might say, “So-so.”

Example: “How are you today, Jedediah?”
“Oh, I’m fair-to-middlin.’

4. “Slower ‘n Christmas”: self-explanatory.

Example: Ol’ Margie’s gotten so old she’s slower ‘n Christmas.”

5. “Lit up” or “Lit up like a Christmas tree”: either highly intoxicated/embarrassed/royally upset

Example: When Daddy found out Julia May and Buster was dating behind his back, he was lit up like a Christmas tree.”

Example 2: After two of them Long Island Iced Teas, Georgia Ann was lit up like a Christmas tree.”

This concludes Lesson 1 on Southern Speak. Please stay tuned to learn more.

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What Southern Expressions do you love/hate/? Post them here in the comments!

On Silencing, Southern Accents and Speaking Your Story

/ Tina Bausinger

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“Let us listen for those who have been silenced. Let us honour those who have been devalued. Let us say, Enough! with abuse, abandonment, diminishing and hiding. Let us not rest until every person is free and equal. Let us be women who Love.” From Sarah Bessey’s Jesus Feminist: An Invitation to Revisit the Bible’s View of Women.

When the 1970s wound down to a close, feminist scholarship bloomed anew. Women who had previously felt unheard began making a lot of noise. Gloria Anzaldúa’s works Borderlands: The New Mestiza, “Speaking in Tongues” A Letter to Third World Women Writers” and This Bridge Called My Back: Writings by Radical Women of Color brought the plight of the displaced Chicana to the forefront.

Speaking to her hermanas, Anzaldúa implemented her viewpoint as both a lower-class Chicana and an academic to issue her battle cry against discrimination of those who “live on the border” (165). Anzaldúa’s works, which include academic essays and poetry, encourage women to write in any way they know how, reminding the reader that she need not be a scholar to put her words to paper and that her voice, uneducated or not, is both important and necessary.

This applies to women today as much as it did then. The voices of women and other marginalized people need to find the freedom that writing affords us. Your voice, your message, is important and deserves to be heard, regardless if I agree or not. We must teach our daughters, our nieces, our mothers how to speak their minds and refuse the silence. This is our calling and one of our our highest privileges of service.

Like Anzaldúa’s Mestiza who lives on the border between the United States and Mexico, I believe those of us who comfortably speak with a Southern accent within the university classroom find ourselves alienated and often judged. By referencing Anzaldúa’s work with the Other, Borderlands can be interpreted as a guide to the Southern working-class woman with an accent might experience when she attempts to return to college to learn academic speak and writing.

Anzaldúa’s work as a whole spoke to me on a personal basis, but specifically her goal to “break down dualities that serve to imprison women” (Anzaldúa 5). Speaking more figuratively than literarily, I felt that I was experiencing a kind of duality while I looked for my identity as both academic and reformed hillbilly. Shifting identity is a common theme within Anzaldúa’s work, and the New Mestiza never feels on solid ground, because she “migrates between knowing herself” and not knowing (7). While I love being a student and writing, a part of me feels as if I am being silenced when I must leave behind my native words, my native voice. Anzaldúa quotes Ray Gwyn Smith: “Who is to say that robbing a people of its language is less violent than war?” While academic work does not technically erase all traces of my dialect, the goal is there to do so.

So speak your voice, tell your story. We, your sisters, wait to hear your message. How will we know you if you do not share?

Southern Accents: Breaking the Tradition of Silence

/ Tina Bausinger
Me and Mom circa 1975

Me and Mom circa 1975

“If you want to really hurt me, talk bad about my language. Ethnic identity is twin skin to linguistic identity–I am my language. Until I can take pride in my language, I cannot take pride in myself…I will no longer be made to feel ashamed of my existing. I will have my voice…I will have my serpent’s tongue–my woman’s voice, my sexual voice, my poet’s voice. I will overcome the tradition of silence.” ~Gloria Anzaldua.

“There is nothing like the abjection of self to show that all abjection is in fact recognition of the want on which any being, meaning, language, or desire is founded.” ~ Julia Kristeva

After reading Gloria Anzaldua’s Borderlands as well as Julia Kristeva’s Powers of Horror for my graduate level classes, I began exploring the idea of abjection and “othering” of foreigners. After some research with these and other feminist writers, it occurred to me that some of these same discriminations could also apply to Southern student attending college for the first time, most especially older students who have been a part of the workforce and are attempting to change occupations through the gateway of education. This short creative piece is a reflection of that experience.

Whispered Accents

So many times, when a new acquaintance finds out I am from Arkansas, the first thing she will say is, “Oh! You don’t have an Arkansas accent. How is that?”

The reason I don’t have an Arkansas accent (or what non-Arkansas perceive as one) is years of conscious effort to suppress it. If I say, “Y’all” or drop my “g’s” at the end of a word, or otherwise use language that causes spell check to disapprove, it somehow makes me feel guilty. It is because of this suppression that my children also have no accent.

I have, in the past, felt pride in this accomplishment, patting myself on the back that they do not have to struggle as I have had to in order to keep that part of my voice suppressed.

To have an Arkansas accent, a hillbilly way of talking, implies ignorance, poverty and other unpleasant stereotypes I have worked so hard to rip myself from. See, here, and here, are the scars that still bleed from the tearing.

It is so farfetched to see the connection from women who live on the border, between two worlds, to the scarcity of my own childhood where silence was often necessary? Where, to talk of college and seeking an education was viewed as self-serving or arrogant, too good for the life of my parents and their parents? I did not have toe right words to explain that seeking an education was by no means a personal slight, but an aching thirst that could not be quenched in any other way.

I too live on the border.

I have learned the right words to speak, to write. I have learned the words academia expects. But why are these words better than the ones inside me? Who decides, and why must I concede to their judgement? Why must I choose between the language of my peers and the words of my heritage?
I refuse.

For me, for my children, I will teach them the old words, the ancient stories that I have hidden from them. I realize now that I was not helping them by silencing them the way I had been silenced. I will tell them the stories and legends of who we are and where we came from. I will try to salvage their pride in their roots. Because the words I use are blended and diverse as the blood that runs through my veins.

My dialect, the words I know deep down inside the hidden places descended from the settlers who first braved the harsh Arkansas winters. Their words are a mix of Cherokee, Irish, Scottish, German and Chickasaw.

They are the words of the hard-working pioneers who settled the land; that rocky, unforgiving wild place called Arkansas.

My words are the suffering of the Cherokees mourning their dead.

My words are the fatigue of soldiers on watch at sunrise.

My words are the screams of my grandmothers in childbirth.

My words are the whispers of the moonshiners.

My words are the preacher’s pleas for repentance.

My words are the sinner’s tears of salvation.

My words are the sharecropper’s curses.

My words are myself.

I will teach my children the truth: these words are not shameful. For my mother, who was silenced, I will teach them.

And I (we) will no longer be ashamed.