Vernacular Tradition in African American Literature

Africanisms - Wikipedia

      Throughout all of the literary works that we've read, vernacular tradition has been expressed in various forms. Ranging from dialect, religious folklore, and ancestral acknowledgements, vernacular tradition is not confined to a specific genre. As expressed by Oxford Bibliographies, vernacular in African American Literature "permeates nearly every cultural aspect of black lives and history throughout the African diaspora." Vernacular tradition of African American literature conveys so many aspects of African American lives and history, passing on culture, history, and tradition across generations. It also acts a way of challenging dominant literary norms present at the time. In this blog, I'm going to be focusing on three examples of how vernacular tradition has presented itself in our texts.

      Religious folklore, specifically Christian folklore, is a significant aspect of the vernacular tradition present in African American literature across many works. Biblical references, like the story of Moses, can be seen in the works that we've read. In this class, our first encounter with the story of Moses was seen in the African American spiritual "Go Down, Moses." Rooting back to the period of slavery, this spiritual focuses completely on the story of Moses, which acts as a parallel to the conditions that the slaves encountered at the time. The story of Moses acted as a sense of hope for slaves that God was watching over and that, just like the Israelites under Moses, they would be freed in the same manner. The same story of Moses presents itself in Paul Lawrence Dunbar's poem, "An Ante-Bellum Sermon." In this poem, a pre-civil war preacher preaches on the story of Moses, and just like in "Go Down, Moses," it preaches a message of hope to the fellow slaves. Despite "Go Down, Moses" and "An Ante-Bellum Sermon" being written many years apart, the significance of religious folklore persists in African American Literature.

      Written dialect is also a major aspect of the vernacular tradition of African American Literature. As seen in many of our readings, it's common that authors write in the same manner as you would hear the spoken dialect of African American individuals. Dunbar's poem, "An Ante-Bellum Sermon," is an excellent example of how written dialect is portrayed in African American literature. In this poem, it's obvious to see that the poem is written in the same dialect that would be present if a real pastor was speaking. However, the poem also portrays the phrasing of the pastor's sermon too. Pastors are excellent and moving speakers during sermons, and a major factor of their effectiveness is how they use silence to emphasize specific phrases of their sermon. In the poem, you can see how Dunbar uses em dashes to show the dramatic pauses that pastors would normally have. In doing so, Dunbar transforms the written language into a living speech, showing how African American vernacular tradition preserves not just speech but also tradition.

      Ancestral acknowledgement is a very subtle aspect of vernacular tradition in African American literature. To elaborate, often in African American literature, authors refer back to Africa (or a specific country within Africa), as their ancestral homeland. For example, you can see it quickly referenced in Booker T. Washington's autobiography when he references the Africa as the fatherland ("[people are] constantly returning to African as missionaries to enlighten those who remained in the fatherland"). However, there are also examples that are very bold in their nature of ancestral acknowledgement like the poem "Ode to Ethiopia." From the beginning of the poem, it begins with the bold proclamation, "O Mother Race! to thee I bring / This pledge of faith unwavering, / This tribute to thy glory." Among various works in African American literature, the presence of ancestral acknowledgement prevails over time. Through subtle references and bold declarations, ancestral acknowledgement displays vernacular tradition by preserving a connection to African heritage and affirming cultural identity across generations.


Comments

  1. Hey Daniel,
    This is very cool; I also wrote about vernacular tradition! It was very thought-provoking how you split African vernacular tradition up into multiple sections. When talking about something like literature from one race or group of people, it can be easy to group everything together, but this isn't what you did. You specifically made three distinct sections on how this tradition was expressed. I also really liked what you did in the third paragraph; although it was a written piece that we read, you talked about how it was expressed as if it were someone talking. Your analysis of the different types of vernacular tradition in African/slave culture made me realize the diversity of literature from a single group of people.

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  2. Hi Daniel,
    I agree, Christian folklore is present in so much of the vernacular tradition in our class readings. They compare their struggles with that of Moses and the Hebrews, how they rose up to defeat their enslavers, as ordained by God. I believe this also allows black people to communicate in a way that sounds familiar, far from the "wealthy" sound of "proper" english, used by rich slave owners alike. Great post!
    -Connor

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  3. Hi Daniel,
    I really like how you talk about how religious folklore played a significant part in African American history as a whole. One thing I found cool was how you analyzed the grammatical aspect of the works themselves, how em dashes are used to show dramatic pauses. Finally, you tie it all together by analyzing how they refer to Africa as the homeland.

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  4. Hi Daniel,

    I like how you mentioned religious/Christian folklore. That is definitely a strong aspect of the vernacular tradition, and has been seen heavily in our class readings. Overall, the vernacular tradition allowed Black people to connect and communicate in a familiar way. Nice job!

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  5. Hi Daniel,
    I think it's fascinating how at least two of the aspects you discussed we also learned about in US History (religion and ancestral acknowledgement). Though the time period in which we learned about the latter is much later, I think that goes to show the enduring nature of the vernacular tradition in African American culture. Something I hadn't thought about was Dunbar's use of punctuation to further describe and emphasize the manner in which his poem would've been spoken.

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  6. Hey Daniel, I really like your blog about vernacular tradition! I enjoyed your throrough analyses of different instances of vernacular tradition in writings, especially the ones we've done in class. One thing I would like to add is that we can also see small references to religious folklore in other non-religious works, and that religion doesn't have to be the main focus of the work for it to be present. In my mind, that really strengthens the idea of vernacular tradition. Do you think so? Let me know, and great blog!

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  7. Hi Daniel,
    I like how you use the examples of Go Down Moses, and An Ante-Bellum Sermon, because they highlight part of the importance of vernacular tradition. As you explain, both of these works tell the story of Moses freeing the slaves from Egypt, a story commonly untold by white preachers of the time. The use of these stories to spread culture and hope orally among a community who is not taught how to read is so important. Your blog does a great job of using examples like this to show the significance of vernacular tradition!

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