CAPEVERDEAN CREOLE INSTITUTE

The Capeverdean Creole Institute Inc., founded in Boston , MA… USA in 1996, is a nonprofit organization with the goal of promoting the Capeverdean language. Promotion of the Capeverdean language shall focus on active support for the recognition of Capeverdean Creole as an official language in the Republic of Cape Verde, the implementation of a standardized orthography (ALUPEC), and curriculum development in Capeverdean bilingual programs in the US and abroad (like the creole language in French schools). The activities of the Capeverdean Creole Institute will include offering Capeverdean language courses to local community members and others interested in the language and culture of CapeVerde, providing translation and interpretation services, maintaining a library of literature, poetry and publication written and about Capeverdean Creole, and providing cultural and language resources.

The founding members, Manuel da Luz Gonçalves, Georgette Gonsalves, Maria Oliveira, Marlyse Baptista, Linda Caswell, Rui Cesar Pina, Eunice Barreto Fernandes and Filinto Silva have been proactive in a number of initiatives that have promoted greater visibility of the Capeverdean language. These initiatives range from developing classroom materials for elementary schools to organizing local and regional conferences and cultural events. In addition, members of this group have actively contributed to the Capeverdean exhibitions and programs at the Smithsonian Folk Festival (Washington DC Summer 95). Members of this group regularly present papers on the Capeverdean language and educational issues at national and international conferences such as the National Association of Bilingual Education Conference (Orlando, FL. March, 1996),theVIII International Colloquium of Creole Studies Conference (Guadeloupe, May 1996) and the B.U. Conference of Language Development (Boston, November 1996). Furthermore, educational endeavors have included teaching the Capeverdean language at area universities and establishing the first Capeverdean bilingual program. The institute aims to provide a channel to learn, discuss and communicate on all aspects of the Capeverdean language and culture around the world. We welcome all those interested in the promotion of the Capeverdean language to join us.

Officers
President, Manuel DaLuz Gonçalves
Secretary,
Treasurer, Linda Caswell

Board Members
Marlyse Baptista, PhD.(member at large)
Anna Lima
Georgette Gonsalves, Ed.D.
Joaquim Andrade

8 di Marsu, Dia internasional di Mudjer y 27 di Marsu, Dia di Mudjer Kabuverdiana! Parabens pa tudu mai kriola, pa kriolas di tudu Nason Kabuverdianu! Kalka POEM OF THE WEEK

March 8, International Women’s Day and 27th of March, Capeverdean Women’s Day! Congratulations to all women, Capeverdean mothers and kriolas! Click POEM OF THE WEEK

XI Kulókiu Internasional sobri linguas Kriolu na Kabuverdi/The 11th International Colloquium on Creole languages in Cape Verde… Djobe/Click Symposium

Nobidadi na Kriolu:

PA NU PAPIA KRIOLU - a new

Capeverdean language book THIRD EDITIONand PA NU PAPIA KRIOLU AVAILABLE NOW IN A DOUBLE CD (click /night courses for information and ordering

Lantuna
Noticias de Cultura
GOOD NEWS! NOTÍSIA SABI!

Manuel Veiga, Ministru di Kultura ta papia di Kriolu…Djobe CV Kriolu in the US

Kriolu ta bira lingua ofisial antis di męs di Julhu/Kriolu to become an official language before July, 2005 click CV Kriolu in the US

Rivista kultural Dá Fala ta lansadu dia 11, na Mindelu, ku festa bedju, na Prasa José Lopes. Dá Fala ta sai di tres en tres més, na Kauverdi interinhu y tanbé na Internet. Revista é kriason di Asosiason Fou-Naná Projectos ku parseria de Sentru Kultural Purtuges-ICA. Pa más informason nhos djobe
Lantuna Noticias de Cultura
Kriolu to become one of the official languages in Cape Verde, Click CV Kriolu in the US

              Pa Nu Papia Kriolu na Praia/Prizentason di Eutropio Lima da Cruz/ClickPa Kriolu 
    

Translations from English to Kriolu and Kriolu to English click Looking for Capeverdean translators
! Stória di nho lobu/clickTenporal sta ben
Konxe Kuras di Téra ku ramédi-l téra/Click/

ramédi-l téra

“Advocating for the Capeverdean Language Around the World.”
Manuel Veiga na txon di web in ASEMANA on line click General
“Alfabétu Kriolu(ALUPEK) ten pérnas p’el anda” Kaká Barboza, autor di Konfison na Finata, djobe/click News" pa más informason

Krédu Linguistiku1

[ The Linguistic Creed - English version ]

Nu ta kardita ma lingua é un di kes valor mas inpurtanti ki Nhor Dés dja da ómi dja, y ki, di tudu karaterístika umanu, lingua é di kes mas distintamenti umanu y di kes mas báziku. Sen lingua, kultura y sivilizason ta serba inpusivel.

Tanbe nu ta kardita ma kalker lingua é kapás di ser un instrumentu mas konplikadu pa relasionamentu umanu na se pensamemtu mas konpléksu sima tanbe é pode ser bazi di kultura y sivilizason.

Purtantu, tudu lingua ta merese ruspetu y studu rigorozu.

Sima un pesoa ten se própi karaterístika umanu, lingua di un pesoa é asosiadu ku se kabésa, se própi imaji. Interesi y valorizason pa ku lingua di un pesoa é tan grandi sima pa ku interesi y valorizason di kel pesoa elmé.

É bon ki tudu lingua prezervadu na forma skrita através di gramátika, disionáriu y testu skrebedu. Es li é tarefa di nos fépu pa salvaguarda eransa di rasa umanu.

Tudu grupu linguistiku ta merese odja se lingua na papel sima tanbe pa ten algun literatura skrebedu na el.

Grupus di lingua minoritáriu dentu di un país mas grandi ta merese dadu oportunidadi di prende papia, lé y skrebe lingua nasional.

Benjamin F. Elson, Setenbru di 1987
Traduson di Manuel Da Luz Gonçalves

Note 1: © 1996 the Summer Institute of Linguistics

mgoncalv@massed.net

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Linguistic Creed
Benjamin F. Elson, September, 1987

We believe that language is one of God’s most important gifts to man, and of all human characteristics, language is the most distinctly human and the most basic. Without language, culture and civilization would be impossible.

We also believe that any language is capable of being a vehicle for complicated human interaction and complex thought, and can be the basis for a complex culture and civilization.

Therefore, all languages deserve respect and careful study.

As the most uniquely human characteristic a person has, a person’s language is associated with his self-image. Interest in and appreciation of a person’s language is tantamount to interest in and appreciation of the person himself.

All languages are worthy of preservation in written form by means of grammars, dictionaries, and written texts. This should be done as part of the heritage of the human race.

Every language group deserves to see its language in print and to have some literature written in it.

Minority language groups within a larger nation deserve the opportunity of learning to speak, read, and write the national language.

[ SIL Home ]

Created: 17-Mar-1995
URL: http://www.sil.org/sil/linguistic_creed.htm
Subject(s): SIL, Linguistic Creed
Contact: WWW@sil.org

Copyright © 1999 Summer Institute of Linguistics, Inc.

ALUPEC Approved

5-year Trial Period

( Institutu Kriolu Kabuverdianu ) ta kumunika tudu algen ki ta interesa pa dizenvolvimentu di Kriolu di Kabuverdi ki Konselhu di Ministrus di Kabuverdi, na seson di trabadju, di dia 20 di Julhu di 1998, prova na Praia, ALUPEC - Alfabetu Unifikadu pa Skrita di Kabuverdianu - pa mudelu sprimental, duranti un periudu di sinku anu.

ADOPTADA PROPOSTA DE ALFABETO PARA O CRIOULO

Cidade da Praia, 24 Julho - O Conselho de Ministros cabo-verdiano aprovou uma proposta de alfabeto para a oficialização da escrita do crioulo, que funcionará a título experimental nos próximos cinco anos, disse Terça-feira o porta-voz do colectivo governamental, Rui Figueiredo Soares. Segundo a mesma fonte, a adopção do Alfabeto Unificado para a Escrita do Cabo-Verdiano, ALUPEC “é um passo de grande importância no sentido da institucionalização e oficialização da língua crioula”. “Espera-se a contribuição de toda a sociedade em geral, de intelectuais, linguistas, jornalistas e escritores”, em Cabo Verde e nas comunidades espalhadas pelo Mundo, disse Rui Soares, acrescentando que o grupo que apresentou a proposta foi presidido pelo escritor Manuel Veiga. De acordo com a proposta, o alfabeto crioulo “é um conjunto de sinais gráficos para a representação uniforme de cada som da língua cabo-verdiana, consistindo na harmonização de dois modelos de alfabeto, de base etimológica e fonológica”. De base latina, tem 23 letras e quatro dígrafos, obedecendo à seguinte ordem: A B S D E F G H I J DJ L LH M N NH N O P K R T U V X TX Z. Segundo o porta-voz do Conselho de Ministros, o ALUPEC tem “em conta a diversidade da língua cabo-verdiana em todas as ilhas”, devendo apenas depois do período experimental pensar-se a sua introdução no sistema de ensino.

Universidadi di Massachusetts na Dartmouth, Massachusetts, dja da pónta pé di saída… Kriolu sta ba nxinadu na universidadi kómu matéria di kurrikulu sima kes otus lingua… Un dizafiu grandi! “Tadju ka ten”! Es li é parti di kamkinhada di lingua kabuverdianu. U. Mass. Dartmouth sta di parabens p’el ser kel prumer instituison superior na mundu ki mete Kriolu na se kurrikulu. Es kursu é abranjenti pamódi el ta konsentra na strutura di lingua y na se dinámika kultural undi el ta inklui aspétus di muzika, kumida, féstas popular y otus temas sósio-kultural.

The University of Massachusetts at Dartmouth, Massachusetts, has just created an introductory kriolu course as part of its curriculum for credits. What a challenge! There is no reverse! This is the first big step of the journey of the Capeverdean language. U. Mass. Dartmouth is to be congratulated for its first historic accomplishments as the first institution of higher learning in the world to promulgate kriolu in its curriculum as part of forein languages. This course is unique because it will concentrate not only in the structure of the language and its cultural dynamics, but also it will integrate components of music, food, popular festivals and other socio cultural themes.

Kaká Barboza, skritor, puéta, konpozitor, autor di Konfison na Finata
    

"Toma kónta y Trabadja pa Prumoson di Lingua Matérnu é un Atu di Patriotismu”, Kaká Barboza, skritor y konpozitor fla.

Kaká Barboza, skritor y konpozitor ta klasifika skrita na Kriolu kómu un atu di patriotismu, ma el ka ta poi di parti Purtuges kómu lingua di ses prósimu livru.

Toma kónta y trabadja pa prumoson di lingua matérnu é un atu di patriotismu, Kaká Barboza fla pa Inforpress, óras antis di lansamentu di se terseru livru ‘Konfison na Finata” skrebedu na Kriolu. Kaká ta fla ma se interesi pa prublemátika di Kriolu é di bédju mundu y é pamódi é di el nase na distritu di Santa Katrina.

“ N nase na Santa Katrina undi ki N ta konsidera un madjon inportanti di lingua matérnu. E’ la ki N vive nha spiriensia más jenial di spresa na Kriolu. Foi asi ki N kumesa ta trabadja na prublemátika di lingua Kriolu y formula alguns prupósta ki ben sai na puezia y létra” el indika.

Kaká Barboza ta rijeta krítika di alguns ki ta fla ma testus na kriolu é lédu só pa un minoria reduzidu di populason kabuverdianu y el ta difende utilizason di Kriolu kómu un lingua skritu.

“Kuandu ki Purtugal nase kómu un país, kel retanglu la ka tinha txeu gentis. Es papiaba Purtuges y es leba kel lingua pa otus lugar. Es li ka kre fla ma nu sa ta leba Kriolu pa otus lugar, ma verdadi é ki, nes momentu li, nos país ten un milhon di falantis ki ta papia nos lingua matérnu. E’ normal ki nos lingua dadu dignidadi di un lingua skritu” kel skritor y konpozitor fla.

Alfabétu kriolu ten pérnas p’el anda, Kaká Barboza splika ki izersísiu di alfabétu ten ki ser kel prátika ki skritoris esmé ten ki faze, di li kel alfabétu”ten pérnas p’el anda”.

Dentu di es filozufia li, kuzé ki meste kuntise é sprimenta y poi kuzas ta anda pa dianti. E’ pa ka ten medu di skrebe na Kriolu”. El fla ki kabuverdianus ka sta kustumadu ku kes sinbulu ki ta riprizenta kuzé ki nu sabe, módi ki ta fladu, istu é, alfabétu purtuges. Kontudu Kaká Barboza ta dimiti ki se prósimus óbra ta ser na Purtuges óki el kaba un prujetu na Kriolu.

“N ten tres na lingua matérnu y N ta pensa ki N ta trabadja na próza y termina un prujetu, y dipos, N ta kumesa skrebe na Purtuges”. El fla ki skrebe na Purtuges ta fika na puezia y kontus.

Na se terseru livru ki ta ser lansadu Kinta-Fera di tardi na Kanbra di Praia, Kaká Barboza ta fla ki é sobri “un puema épiku djuntadu ku otus kuza k”é ka puemas”.

“Es é fórmas ki N faze pa tudu algen odja prublemátika di spreson na kazu di Konbérsu Sabi, Konbérsu Konparadu. E’ kazu di puema Konfison na Finata y kelotu puema Ki N didika pa Nha Santa Katrina, autor fla.

Konfison na Finata, editadu pa Artiletra, é terseru óbra di autor na Kriolu dipos di “Vinti Xintidu Letradu na Kriolu” y “Son di Virason”.

In Africanidade, 14 di Nuvenbru di 2003. Traduson di Manuel da Luz Gonçalves

“To Take Care And Work Towards The Advancement Of The Native Language Is An Act Of Patriotism”, affirmed the Capeverdean writer and composer Kaká Barboza.

The Capeverdean writer and composer, Kaká Barboza, classifies the writing in Kriolu as an act of patriotism, but does not exclude Portuguese as a language of his next books.

“To take care and work towards the advancement of the native language is an act of patriotism, Kaká Barboza declared to Inforpress few hours before of his third book launching “Konfison na Finata” written in Kriolu. Kaká affirms that his interest for the problematic of Kriolu language is long overdue and it is due to the fact of being born in the district of Santa Catarina.

“I was born in Santa Catarina which I consider an important stepping stone of the native language. It was there that I learned to enjoy living in the most genuine form of expressing in Capeverdean. Thus, I started to work in the problematic of Kriolu language and formulated some proposals that emerged focusing poetry and music compositions” he indicated.

Kaká Barboza defended the use of Kriolu as a written language. He rejected the criticism that according to some, the text in Kriolu is read only by a reduced number of Capeverdean population and defended the use of Kriolu as a written language.

“When Portugal was born as a country, that rectangle did not have many people. They spoke Portuguese and brought the language to other places. This does not mean that we are taking Kriolu to other places but the truth is that, at this moment, our country has about a million speakers of our native language. It’s normal that it is given to our language the dignity of a written language” affirmed the writer and composer.

        The Kriolu alphabet has feet to walk, Kaká Barboza explained that the exercise of the Kriolu alphabet has to be the practicum of the writers themselves, hence the alphabet “has feet to walk”.
    
            “Within this philosophy, what needs to happen is to experiment and put things on the move. It is not having the fear to write”, he said, contemplating that Capeverdeans are not used to those symbols that represent what we know how to say, that is, the Portuguese alphabet. However, Kaká Barboza admits that his next writings will be in the Portuguese language once he concludes a project in Kriolu.
    
            “I have three in the native language and I think I will work out a prose and finish up a project and afterwards I will start writing in Portuguese, he indicated, saying that the writing in Portuguese will contemplate poetry and short stories (narratives).
    
            Regarding his third writing to be launched Thursday afternoon at Praia City Hall, Kaká Barboza affirms that it is about “an epic poem with additions of other things that are not poems.”
    
            “They are forms that I established for one to see the problematic of expressions in the case of Konbérsu Sabi, Konbérsu Konparadu. There’s the poem Konfison na Finata and the other poem, which I dedicated to Santa Catarina, explained the author.
    
            “Konfison na Finata, edited by Artiletra, is the author’s third study in Kriolu following “Vinti Xintidu Letradu na Kriolu” and “Son di Virason.”
    
    
    
    
    
                                 In Africanidade, 11-14-03 , translated by Manuel da Luz Gonçalves
    

Manuel Veiga lança “O cabo-verdiano em 45 lições”.
30/06/2003

“O cabo-verdiano em 45 lições” da autoria do linguista Manuel Veiga é lançado hoje na cidade da Praia. O local escolhido é o Museu de Tabanka, na cidade de Assomada, concelho de Santa Catarina.

O objectivo, segundo o autor, é dar uma contribuição para a oficialização da língua cabo-verdiana, o crioulo.

O autor que diz ter escrito este livro, pensando sobretudo em alunos e professores, pede consenso nesta matéria, e diz mesmo que vai ficar frustado caso não consiga materializar tal desejo. “O crioulo tem todas as condições para ser oficializado em Cabo Verde. Neste momento o problema é mais político do que técnico”.

Manuel Veiga afirma ter um compromisso cultural e triangular com o “meu povo”, a quem já proporcionou uma escrita, uma gramática e, proximamente, um dicionário.

“O cabo-verdiano em 45 lições” será igualmente lançado a 3 de Julho, na cidade da Praia.

Teixeira Pires 30/06/2003

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Vai-se finalmente estudar o Cabo-verdiano em Cabo Verde?

“O CABOVERDIANO em 45 Lições”, estudo sociolinguístico e gramatical da autoria do linguista Manuel Veiga, foi lançado no dia 30 na Assomada e esta quarta-feira, 2, na Praia. Como o próprio título indica, para além da parte gramatical, tratando de morfologia e sintaxe, a obra conta de forma sucinta a história do crioulo, desde a sua formação, a partir do século XV, até a questão actual da sua afirmação como língua oficial.

Nesse percurso, recorda os pioneiros do estudo e sistematização da língua cabo-verdiana, como o cónego Teixeira, do Seminário de São Nicolau, que em 1903 publicou uma cartilha com os rudimentos do crioulo, e Napoleão Fernandes, que durante 40 anos pesquisou o assunto, tendo deixado incompleta a obra que, em 1991, a sua filha, a escritora Ivone Ramos, viria a publicar.

O livro recorda ainda os ataques sofridos pelo crioulo por parte da administração colonial ou daqueles que temiam os prejuízos que pudesse causar à Língua Portuguesa, mas também os seus defensores, desde os polémicos poetas-jornalistas Pedro Cardoso e Eugénio Tavares até as obras escritas em crioulo, de Tomé Varela da Silva e do próprio Manuel Veiga, entre outros.

Numa edição bem cuidada, editada pelo Instituto Nacional de Investigação Cultural (INIC), com o patrocínio da UNESCO, surpreende a incorrecção ortográfica do título – “caboverdiano” –, já que o livro não é escrito em crioulo e muito menos em ALUPEC.

Contudo, o autor assume a criação do neologismo e justifica-o numa nota de rodapé, na primeira lição. Pela sua extensão, não reproduzimos os argumentos de Manuel Veiga, mas os interessados e curiosos podem encontrá-los na página 3.

Gláucia Nogueira

CABO VERDE: LINGUISTA LANÇA MANUAL DE APRENDIZAGEM DO CRIOULO

Da autoria de Manuel Veiga, a obra intitula-se “o cabo-verdiano em 45 lições”.

O linguista cabo-verdiano Manuel Veiga lançou ontem na cidade da Assomada, um manual de aprendizagem do crioulo “o cabo-verdiano em 45 lições”, com o qual se espera tornar mais fácil e rápido a aprendizagem da língua materna de Cabo Verde.

A obra, que será apresentada ao público da Cidade da Praia na quarta-feira, terá o seu lançamento em Portugal em Janeiro de 2004, juntamente com o Dicionário Crioulo-Português, igualmente da autoria de Manuel Veiga.

Segundo a Agência Lusa, “o cabo-verdiano em 45 lições" conjuga-se com o projecto do dicionário, obra com 17 mil entradas, já no prelo com a chancela do Instituto Camões.

Para Manuel Veiga, esse novo trabalho tem muito de “didáctico”. O autor disse à Lusa que ao elaborar “o cabo-verdiano em 45 lições" pensou, preferencialmente nos professores e alunos, mas também nos cidadãos estrangeiros que querem aprender esta língua.

“Um cabo-verdiano que é professor de língua portuguesa com este instrumento pode ensinar o crioulo. Ele sabe a língua de forma implícita, e aí tem a sua explicitação de forma simples, sintética e funcional, no essencial”, sublinhou.

Com entradas da variante das ilhas de Santiago e de S. Vicente, as mais representativas, delas se aproximando as das restantes sete ilhas, o Dicionário Crioulo-Português, já no prelo, levou cinco anos a elaborar e ficou concluído em 2002.

Manuel Veiga considera que a variante de Santiago “é a matriz de todas as outras variantes” e referiu que incluiu a de S. Vicente por considerá-la “uma variante sociolinguística muito importante”.

“O cabo-verdiano em 45 lições”, editado pelo Instituto de Investigação e Promoção Cultural de Cabo Verde, tem uma tiragem de 2.500 exemplares, igual à do Dicionário Crioulo-Português, com a chancela do Instituto Camões.

Africanidade
01-07-2003 10:05

Enviar a um amigo Imprimir

Baptista, Marlyse (2002) The Syntax of Cape Verdean Creole: The Sotavento
Varieties. Linguistik Aktuell 54. Amsterdam/Philadelphia: John Benjamins.
You may order it at: http://www.benjamins.com/jbp/
This book offers an in-depth treatment of a variety of morpho-syntactic issues
in Cape Verdean Creole (CVC) both from a descriptive and theoretical
perspective. The investigated topics include the determiner system, Tense,
Mood, Aspect markers and pronominal paradigms. The study of TMA markers
reveals morpho-syntactic configurations with interesting ramifications for
syntactic theory and parametric variation. This book targets creolists,
theoretical linguists, and the Cape Verdean community. Given the diversified
targeted audience, the descriptive chapters are purposefully kept separate
from
their theoretical counterparts, presenting issues that are later revisited in
the Minimalist framework. The data used in this study are primarily drawn from
83 transcribed interviews from a pool of 187 speakers. The interviews were
collected during fieldwork conducted in 1997, 2000 and 2001 in the Cape
Verdean
Sotavento (leeward) islands representing the more basilectal varieties of the
creole. As all natural languages, CVC displays syntactic similarities and
differences with other creoles and noncreoles. Hence, in the spirit of
comparative syntax, this volume compares CVC to other creoles like
Guinea-Bissau Creole and to noncreoles like Portuguese, French, Icelandic and
Italian dialects.

http://www.english.uga.edu/~spcl/home.html(More Conferences)

Society for Pidgin and Creole Linguistics

Friday, 3 January
Morning

Creole Restructuring and Metatheory
Chair:
Room:

9:00 Donald Winford (Ohio State): Processes of restructuring in creole formation and second language acquisition

9:30 Ghilad Zuckermann (Cambridge U): Mosaic or mosaic?-A new, hybridizational theory of the genetics of the Israeli language
10:00 Hirokuni Masuda (U Hawai’i, Hilo): The PAG hypothesis: What pidgins and creoles tell us abut our evolutionary pathways

10:30 Break

Creole Morphology
Chair:
Room:
10:45 Carol Myers-Scotton (U South Carolina): Creole formation and the divide in morpheme type
11:15 Paula Prescod (U Paris III): Just what do VinC Indefinite Pronouns entail?
11:45 Kenneth Sumbuk (U Papua New Guinea): Body Parts in Tok Pisin

Social Aspects of Creoles
Chair:
Room:
10:45 Fernanda Ferreira (Bridgewater State College): A linguistic time capsule: plural /s/ reduction in Afro-Portuguese and Afro-Hispanic texts
11:15 Rocky Meade (UWI, Mona): Socio-economic status and language acquisition in Jamaica

Dear SPCL member,
You will find below all relevant information concerning the upcoming SPCL conference in Hawai’i.
Abstracts must be submitted by Friday, February 23, 2003.
Sincerely,
Marlyse Baptista

SPCL Summer '03
The summer conference of the Society of Pidgin and Creole Linguistics
will be held August 14-17 2003 at the Imin International Conference
Center at the University of Hawai’i in Honolulu. This is first SPCL
conference to be held in the Pacific region! In addition to the usual
papers on the linguistic aspects of pidgins, creoles and other
language contact varieties, SPCL '03 will feature special sessions on
creole literature and applied issues. Other highlights include
cultural and scenic tours, Asian-Pacific food and entertainment and
the chance to hear Hawai`i Creole English (locally known as “Pidgin”).
The call for papers and information about accommodation can be found
on the website: http://www.hawaii.edu/spcl03. Or email
spcl03@hawaii.edu
CALL FOR PAPERS
Abstracts are invited on phonology, morphology, syntax, semantics,
lexicon, social aspects, applied issues (such as education), history
of the discipline or any other pertinent issue involving pidgin and
creole languages or other contact languages.
Abstracts, due February 28, 2003, will be reviewed anonymously by a
five member panel.
Paper presentations are 20 minutes long followed by a 10-minute discussion.
Email submissions are strongly encouraged spcl03@hawaii.edu.
You may mail or fax an abstract if you do not have an email address
(see below).
Please observe the following instructions:

  1. An abstract (including a bibliography or examples, if needed)
    must be no more than 500 words. Please note the word count at the
    bottom of the abstract. Except for the instructions given below, no
    special form or format is needed for this initial submission of the
    abstract.
  2. Special fonts: If your abstract uses any special fonts, you
    must also send a paper copy to the address shown below (same
    deadline), as special fonts often do not transmit accurately.
    Indicate at the bottom of your e-mail that a hard copy has been
    mailed. You may choose to send your special fonts file via attachment.
  3. At the top of the abstract, outside the typing area, put the title.
  4. Do not put your name on the attached abstract. Your name should
    be only on the abstract submittal e-mail message.
  5. A sample abstract outline is given towards the bottom of this message.
    Note: If at all possible, please send the abstract as
    ATTACHMENT- Microsoft Word. If that option is not available, paste it
    into an e-mail message. If e-mail is not available, send a hard copy
    of your abstract to the address shown below.
  6. Your e-mail should follow this format using the numbering
    system given below:
  7. TITLE OF ABSTRACT:
  8. NAME:
  9. ADDRESS:
  10. AFFILIATION:
  11. STATUS (faculty, student):
  12. E-MAIL ADDRESS:
  13. FAX:
  14. PHONE NUMBERS:
    DEADLINE: FRIDAY, FEBRUARY 28, 2003
    Please send abstracts to: spcl03@hawaii.edu
    If you do no have email:
    Address:
    Jeff Siegel
    Department of Second Language Studies
    University of Hawa`i
    1890 East-West Road
    Honolulu, HI 96822
    USA
    Fax: +1-808-956-5858
    SAMPLE ABSTRACT OUTLINE
    Many abstracts are rejected because they omit crucial information
    rather than because of errors in what they include. A suggested
    outline for abstracts is as follows:
  15. Choose a title that clearly indicates the topic of the paper
    and is no more than one line long.
  16. State the problem or research question raised by prior work,
    with specific reference to relevant prior research.
  17. State the main point or argument of the proposed presentation.
  18. Cite sufficient data, and explain why and how they support the
    main point or argument. When examples are in languages or varieties
    other than Standard English, provide word by word glosses and
    capitalize the portions of the examples which are critical to the
    argument. Explain abbreviations at their first occurrence.
  19. If your paper presents the results of experiments, but
    collection of results is not yet complete, then report what results
    you have already obtained in sufficient detail that your abstract may
    be evaluated. Also indicate the nature of the experimental design and
    the specific hypothesis tested.
  20. State the relevance of your ideas to past work or to the future
    development of the field. Describe analyses in as much detail as
    possible. Avoid saying in effect “a solution to this problem will be
    presented”. If you are taking a stand on a controversial issue,
    summarize the arguments that lead you to your position.
  21. State the contribution to linguistic research made by the
    analysis. 8. While citation in the text of the relevant literature is
    essential, a separate list of references at the end of the abstract
    is generally unnecessary.

DIXIEME COLLOQUE INTERNATIONAL DES ETUDES CREOLES / 10th International Colloquium of Creole Studies

La Réunion, 25-30 october 2002

The 10th Colloqium of Creole Studies (Etudes Créoles) will mark the 25th anniversary of the International Committee for Creole Studies (Comité International des Etudes créoles), founded in 1976, following a first Colloquium in Nice, and active since 1977. The present political situation in France, an outcome of the recent law devoted to the French Département d’Outremer (la Loi d’Orientation des DOM) voted by the French Parlaiment, which enables the French creoles spoken in the DOM to benefit by the Deixonne Law on regional languages, confers to creole studies its proper status and renders the comparison between creole-speaking areas crucial. The local organization committee has defined the programme for the 10th International Colloquiim to be held in Réunion Island, in Saint-Gilles les Bains, from the 25 to the 30th of October 2002 along the following lines.

Main Theme : CREOLE LANGUAGES AND CREOLE CULTURES: DESCRIPTION, ANALYSIS, PROMOTION

SUB-THEME N° 1.Creoles : School systems and education.
SUB-THEME N ° 2. Creoles : Description and Language Planning.
SUB-THEME N°3. Creoles : Diversity in time and space
SUB-THEME N° 4. Créoles : Literary practice, cultural pratice

Deadline for submitting an abstract is 15th of January 2002.
Proposals should be 1 page long (i.e. 2500 signs) and should indicate the sub-theme it adresses.
Proposals should be sent to : Robert Chaudenson,
Tél./Fax 33 04 42 95 35 5, e-mail : chaudens@up.univ-mrs.fr and robert.chaudenson@free.fr

PROGRAMME

Thursday 24 october 2002 :
Arrival, Registration and welcome of participants

Friday 25 october 2002.
9 -10 a.m. Opening Session
10.30-12.00 a.m. Plenary Session
12.OO - 2.OO p.m. Lunch break
2.00 - 5.OO p.m. Parallel sessions

Saturday 26 october 2002.
9 -12.00 a.m. Parallel sessions
12.OO - 2.OO p.m. Lunch break
2.00 - 5.OO p.m. Parallel sessions

Sunday 27 october 2002
Free ; excursions.

Monday 28 october 2002
9 -12.00 a.m. Parallel sessions
12.OO - 2.OO p.m. Lunch break
2.00 - 5.OO p.m. Parallel sessions

Tuesday 29 october 2002
9 -12.00 a.m. Parallel sessions
12.OO - 2.OO p.m. Lunch break
2.00-3.00 p.-m. General Assembly of APRODEC.
2.00-5.00 p.m. Closing Session

Wednesday 30 october 2002
Departure of participants.

Accomodation : All participants will be offered boarding facilities at Village Vacances de Saint-Gilles which will also provide the venue of the Conference. In the vicinity of VVF a number of hotels are also available. Boarding for the duration of the Colloquium at VVF will cost ca. 2000 FF or ca.300 euros.
The cost of Paris-Réunion air ticket should be ca. 1000 euros.

Funding : Participants are advised to ask for funding with their national organizations. Letters of invitation can be sent on request. Financial support may be available for some participants from the APRODEC, the colloquium organizers.

Contact : Robert Chaudenson,
Tél./Fax 33 04 42 95 35 5, e-mail : chaudens@up.univ-mrs.fr and robert.chaudenson@free.fr

CIRCULAIRE N° 1 (15-12-2001)

DIXIEME COLLOQUE INTERNATIONAL DES ETUDES CREOLES
La Réunion, 25-30 octobre 2002

Programme général

Ce Dixième Colloque des Etudes Créoles revêtira une importance particulière puisqu’il marquera un quart de siècle d’activité du Comité International des Etudes créoles qui, créé en 1976 à la suite du Colloque de Nice, a commencé en 1977 son activité proprement dite. Par ailleurs, la conjoncture actuelle, qui résulte du vote de la Loi d’Orientation des DOM et qui ouvre enfin aux créoles français des DOM le bénéfice de la Loi Deixonne, donne aux études créoles la place qu’elles méritent et rend d’autant plus précieuse la comparaison entre les divers territoires créolophones.Le Comité local d’organisation a arrêté dans ces termes le programme général de ce Dixième Colloque International qui se tiendra à la Réunion, à Saint-Gilles les Bains, du 25 au 30 octobre.

LANGUES ET CULTURES CREOLES : DESCRIPTION, ANALYSE, PROMOTION.

Sous-thème n° 1. Créoles, école, éducation.
Sous-thème n° 2. Créoles : description et aménagement linguistiques.
Sous-thème n° 3. Créoles : diversité des temps et des lieux.
Sous-thème n° 4. Créoles : pratiques littéraires, pratiques culturelles.

Ce mode d’organisation est commandé par plusieurs préoccupations.
La première, constante dans nos réunions, est de ne pas couper la recherche des réalités du terrain. Elle explique notre choix, pas toujours facile en raison des frais de transport de plus en plus élevés, de nous réunir dans des territoires où se trouvent des langues et cultures créoles. Elle vise aussi, surtout dans les circonstances présentes, à fournir des éléments concrets d’application aux recherches comme aux actions conduites dans les divers domaines et dans divers lieux de la créolophonie.

Cette préoccupation de pluridisciplinarité comme de diversité linguistique et culturelle nous a conduit à éviter une thématique trop précise, du style de certaines que nous avons pu retenir dans le passé. Rares sont de ce fait les chercheurs qui ne peuvent inscrire leurs préoccupations dans les cadres généraux que nous avons tracés avec les quatre sous-thèmes retenus.
Enfin, cette démarche répond à la nécessité de faire évoluer la revue Etudes créoles vers une formule thématique en raison de la grande difficulté de diffusion d’une revue généraliste, cette espéce étant aujourd’hui en voie d’extinction. Nous faisons d’ores et déjà appel à des chercheurs qui, à partir des quatre sous-thèmes ainsi définis (mais cette perspective n’est pas exclusive d’autres propositions) seraient désireux et en mesure de proposer au CIEC des projets de numéros thématiques pour la publication des Actes de notre Colloque et/ou pour des numéros ultérieurs de la revue ; en effet, le numéro 2002/2 devra paraître avant la fin de l’année 2002, selon notre habitude, pour présenter, les documents officiels du Dixième Colloque.

PROGRAMME DES JOURNEES

Jeudi 24 octobre 2002 :
Arrivée et accueil des participants ; inscriptions ; remise des dossiers et des documents.

Vendredi 25 octobre 2002.
9 heures-10 heures. Séance d’ouverture.
10 heures 30-12 heures. Séance plénière.
12 heures - 14 heures. Pause déjeûner.
14 heures - 17 heures . Séances en parallèle pour chacun des quatre sous-thèmes.

Samedi 26 octobre 2002.
9 heures-12 heures. Séances en parallèle pour chacun des quatre sous-thèmes.
12 heures-14 heures . Pause déjeûner.
14 heures-17 heures. Séances en parallèle pour chacun des quatre sous-thèmes.

Dimanche 27 octobre 2002
Libre ; excursions.

Lundi 28 octobre 2002
9 heures-12 heures. Séances en parallèle pour chacun des quatre sous-thèmes.
12 heures-14 heures . Pause déjeûner.
14 heures-17 heures. Séances en parallèle pour chacun des quatre sous-thèmes.

Mardi 29 octobre 2002
9 heures-12 heures. Séances en parallèle pour chacun des quatre sous-thèmes.
12 heures-14 heures . Pause déjeûner.
14 heures-15 heures. Assemblée générale de l’APRODEC.
15 heures-17 heures. Séance de clôture.

Mercredi 30 octobre 2002
Départ des participants.

L’hébergement des participants sera assuré au Village Vacances de Saint-Gilles où se tiendront les travaux du Colloque ; le VVF a été entièrement rénové et réaménagé (cette remarque pour ceux qui ont participé au Colloque de 1986 qui s’était tenu dans l’ancien VVF) ; il dispose désormais d’une piscine (mais le lagon est tout proche puisque le VVF est en bord de mer) et de salles de conférences. Par ailleurs, à proximité immédiate du VVF se trouvent des hôtels de diverses classes qui peuvent accueillir des participants qui le souhaiteraient. Le coût du séjour au VVF pour une semaine s’établit aux environs de 2000 FF soit à peu près 300 euros.
Le prix du voyage Paris-Réunion dont on ne connaît pas encore le montant exact sera sans doute voisin des 1000 euros.

La date limite de dépôt des propositions de communication (une page à 2500 signes, par internet de préférence et en précisant le sous-thème de rattachement) est fixée au 15 janvier 2002, mais les participants qui l’ont déjà fait n’ont pas à renouveler leur démarche. Ne manquez pas par ailleurs de nous faire savoir dès maintenant si vous serez seul ou accompagné et si vous envisagez de prolonger votre séjour dans l’Océan Indien.

Il est viviement recommandé à tous les participants de sollciter de tous les organismes auxquels ils peuvent s’adresser des aides à la prise en charge de leurs frais de voyage et de séjour. Nous sommes en mesure, s’ils le souhaitent (certains l’ont déjà fait et leurs demandes sont enregistrées), de leur adresser des invitations personnalisées qui leur permettront d’engager des démarches en ce sens. Comme nous l’avons toujours fait, nous nous efforcerons d’aider le plus grand nombre de participants possible mais nous ne pouvons préjuger à cette date des réponses qui seront faites à nos demandes de financements (en tout état de cause, sauf cas exceptionnels, nous ne pourrons couvrir la totalité des frais engagés).

Tous ceux qui souhaitent solliciter, en vue de leur participation au Xe Colloque International des Etudes Créoles, une aide del’APRODEC doivent nous le faire savoir dès maintenant en joignant à leur demande d’inscription, à leur proposition et à leur résumé de communication, une demande justifiée de prise en charge et un bref curriculum vitae car nous aurons très probablement bien plus de demandes que de possibilités d’aide.

Nous envisageons, pour rendre les choses plus commodes, d’ouvrir prochainement un site où on pourra trouver à la fois les informations sur le Colloque (contenu, hébergement, etc.), mais aussi des formulaires d’inscription plus détaillés. Par ailleurs, ces documents seront expédiés par courrier électronique personnel aux participants qui se sont déjà manifestés ou qui le feront suite à ce courriel. Toutes les informations à ce sujet vous seront ultérieurement communiquées par courriel et à travers le site éventuel.

Les courriers (sujets de communications, résumés, informations, demandes diverses) devront être adressés aux adresses suivantes avant le 15 janvier 2002 (nous réexpédierons le cas échéant au Comité local d’organisation).

Tél./Fax 33 04 42 95 35 58 courriel : chaudens@up.univ-mrs.fr et en parallèle robert.chaudenson@free.fr

Bonnes fêtes, bonne année à tous. Amitiés.
Robert Chaudenson, Président du Comité International des Etudes Créoles.
xxxx

For those interested in PIDGIN and CREOLE languages:

I thought you might be interested in receiving a selection of recently published books (or dissertations). The ones listed below are currently being reviewed for the Journal of Pidgin and Creole Languages.

Also, as a reminder: up-to-date information about the upcoming SPCL meeting in San Francisco (Jan. 3-6, 2002) can be found at

http://www.fiu.edu/~creowksh/

With best wishes,

Armin Schwegler
Secretary/Treasurer SPCL

============================================================================
LIST OF RECENT PUBLICATIONS (PIDGINS/CREOLES)
[The books are listed in no particular order]

Ralph Ludwig, Sylviane Telchid/Florence Bruneau-Ludwig (Eds.). 2001. Corpus créole. Textes oraux dominicais, guadeloupéens, guyanais, haïtiens, mauriciens et seychellois. Enregistrements, transcriptions et traductions. Hamburg: Helmut Buske Verlag. With 2 CD’s.

buskepubl@aol.com OR gross@buske.de

Shana Poplack & Sali Tagliamonte. 2001. African American English in the Diaspora. Oxford. Blackwell.

http://www.blackwellpub.com

Rocky R. Meade (2001). Acquisition of Jamaican phonology. LOT International Series. (U A’dam diss.) (LOT = Netherlands Graduate School of LInguistics; I suspect you can order at heir website:

http://wwwlot.let.uu.nl/ OR lot@let.uu.nl

A. Bollée. Dictionnaire étymologique des créoles français de l"Océan Indien. Première Partie: Mots d’origine française A-D. Kreolische Bibliothek, Band 12/I A-D. Hamburg: Helmut Buske Verlag. [note Part 2 “Mots d’origine non-française ou inconnue” already appeared in 1993]

buskepubl@aol.com OR gross@buske.de

Alan Kaye and Maura Tosco. Pidgin and Creole Languages: A Basic Introduction. 2001, and Lincom Europa

http://home.t-online.de/home/LINCOM.EUROPA OR LINCOM.EUROPA@t-online.de


Norval Smith and Tonjies Veenstra, Eds. 2001. Creolization and Contact. Creole Language Library 23. Benjamins.

http://www.benjamins.com


Gerardo A. Lorenzino. 2001. The morphosyntax of Spanish-lexified creoles: A comparative overview. Munich: Lincom Europa.

http://home.t-online.de/home/LINCOM.EUROPA or LINCOM.EUROPA@t-online.de

Pauline Christie (ed.). 2001. Due respect. Papers on English and English-related Creoles in the Caribbean in Honour of Professor Robert Le Page. Kingston: The University of the West Indies Press. [sorry, I have no web-page address]

Afrikaans-English / English-Afrikaans dictionary. Hippocrene Books Inc.

http://www.hippocrenebooks.com/cgi-bin/Web_store/web_store.cgi OR contact@hippocrenebooks.com

Kevin Rottet. 2001. Language Shift in the Coastal Marshes of Louisiana. Studies in Ethnolinguistics, 8. New York/Berlin: Peter Lang.

http://www.peterlang.net OR http://www.peterlang.com OR customerservice@plang.com

Sarah G. Thomason. 2001. Language contact. An introduction. Edinburgh University Press & Georgetown University Press.

http://www.eup.ed.ac.uk OR http://www.georgetown.edu/publications/gup/hto.html

Robert Chaudenson. 2001. Creolization of language and culture. Revised in collaboration with Salikkoko S. Mufwene. Translated by Sheri Pargman, Salikoko Mufwene, Sabrina Billings and Michelle AuCoin. London and New York: Routledge. Translated from Des îles, des hommes, des langues: essai sur la créolisation linguistique et culturelle (1992) by L’Harmattan Publishers, Paris.

http://www.routledge-ny.com


Stefan Pfänder. 2000. Aspekt und Tempus im Frankokreol. Tübingen: Gunter Narr.

http://www.narr.de OR narr-francke@t-online.de


Kean Gibson. 2001. Comfa religion and creole language in a Caribbean community. Ithaca: Sunypress.

http://www.sunypress.edu/info/examcopy.html OR orderbook@cupserv.org
////////////////////////////////_/

Prof Armin Schwegler
Dept. of Spanish and Portuguese
University of California, Irvine
Irvine, CA 92697-5275 (U.S.A.)

aschwegl@uci.edu

949 / 854-4791 (home office; preferred number)
949 / 824-6901 (office)
949 / 824-2803 (fax)

http://www.humanities.uci.edu/spanishandportuguese/Faculty/Schwegler/schwegler.html

Manuel Veiga, Ministru di Kultura di Kabuverdi, sakudi Omni Shoreham Hotel na Washington DC, ku se diskursu na Kriolu, sobri NASON GLOBAL KABUVERDIANU: LUGAR DI KULTURA, PAPEL DI LINGUA. MÁs di 10 sentena di pesoas labanta pa da palmu di kontentamentu y rigoziju ku notÍsia sabi di valorizason di kriolu na un almosu plenáriu.

Writing Capeverdean –ALUPEC

The goal of this workshop is to offer the participants the opportunity to familiarize with ALUPEC (The United Alphabet for the writing of Capeverdean Language). By the end of the workshop, the participants will be able to use ALUPEC when reading and writing in Capeverdean,

During the workshop, the facilitators will present a brief overview of the chronological evolution of writing in Capeverdean, and the main characteristics of ALUPEC. The participants will be engaged in practicing reading and writing in Capeverdean, and the works they produce will be published in the CCI web site.

The presentation was highlighted by the explanation of ALUPEC not as a language as it may be confused with by many, but as a systematic linguistic tool to write Kriolu or the Capeverdean language.

The objective of this workshop was that by the end of the presentation all participants would be able to demonstrate their understanding of ALUPEC convention when writing their final products.

This workshop was divided in to four parts: 1) overview of the entire presentation as a workshop to learn how to write kriolu emphasizing to the participants that all the other pertinent linguistic questions would not be addressed; 2) the origin of ALUPEC, its foundation, principles and rules; 3) participants worked individually and in group with the help of the facilitators to practice writing and reading. At the end of this session participants were able to write their opinions about the workshop with the intention of evaluating ALUPEC and its function as an instrument of writing.

The workshop was very informative and summarized in a way that all participants felt that they belonged and felt comfortable in the intricate part of discovering and acknowledging the importance of this very useful tool for the writing of Capeverdean language within the framework of all island variations of this oldest Creole language in the world.

All participants believe that for Capeverdean language to become an official vehicle for education and administration there are priorities that need to take place, especially in the writing aspect of Capeverdean language. The following are some of suggestions/priorities:

  1. Develop more workshops on language (ALUPEC) at different institutions of higher learning, schools and high schools as well as social agencies in the community

  2. Lead this same experience to groups such as musicians, writers, teachers, poets, and church leaders.

  3. Support the effort of CCI (Capeverdean Creole Institute) and other groups, e.g., Common Threads, in leading the way to preserve, maintain and build unity through writing our history, music and culture in our own language.

KONSULADU DI KABU VERDI NA BOSTON
KU

CAPEVERDEAN CREOLE INSTITUTE, Inc. (CCI)

(INSTITUTU DI KRIOLU KABUVERDIANU)

ten ónra di konbidâ tudu argen interesadu na partisipâ na un dibati sobri prublemátika di vivênsia na dos mundu ki e/imigrasãu ta inpô un grandi parti di pupulasãu kabuverdianu, ku objétivu di identifikâ maneras kumó ki ta podedu konstrui un ponti entri térra di partida ku térra di xigada, di módu ki es spriênsia ta ten menus dor y ta kria mas amor.

Kuzé? Dibati sobri tópiku: “Ami entri dos mundu”

Kenha ku kenha? Moderadoris: Gunga Tavares & Manuel Da Luz Gonçalves

                                            Dibatedoris: Jorge Tolentino, Ministru di Kultura y Disportu           di Kabu Verdi, Ambrizeth Lima, João Monteiro,  Nezi Brito, Manuel Veiga
    

Partisipantis: skritoris, jornalistas, tradutoris, interpretis, prufesoris, studantis, divogadus, dotoris, dinamizadoris kultural y…tudu argen ki sta interesadu na es dinámika

Undi? Emerson College, Little Building, 2ND FLOOR, WEST 1

                                            80 Boylston Street, Downtown Boston (skina di Tremont
    
                                                   y Boylston)
    

Ki dia? Sábadu, 7 di Fevereru di 2004

Ki óra? Di 10 óra di pramanhan pa 1 óra di tardi

KONSULADU DI KABU VERDI NA BOSTON
KU
CAPEVERDEAN CREOLE INSTITUTE, INC. (CCI)
(INSTITUTU DI KRIOLU KABUVERDIANU)

sta konvensidu ma, na prusésu di rivitalizasãu, dinamizasãu, y prumusãu di identidadi kultural di un nasãu, jovens é parseru nunbru un. Pur isu mé é ki Konsuladu di Kabu Verdi na Boston y Institutu di Kriolu Kabuverdianu disidi djuntâ ku otus organizasãu ki ta trabadjâ ku kumunidadi juvenil pa rializâ un inkontru ku Ministru di Kultura y Disportu, Sr. Jorge Tolentino y ku skritor y linguista, Sr. Manuel Veiga sobri

Konbérsu ku jovens

Sobri kultura y

Identidadi


Ki dia ki é nos enkontru?

Sábadu, dia 7 di Fevereru!

Ki óra ki é nos enkontru?

Três óradi tardi, enpontu!

Na undi?

Catholic Charities Teen Center at Saint Peter’s

284 Bowdoin street, Dorchester MA 02124

Phone 617-282-4507 or 857-829-0763

Karu joven,

Es enkontru li é un grandi oportunidadi ki bu ten di papiâ ku pesoas ki podê obi-bu y leba bu mensaji pa bu guvérnu y pa bu térra.

bullet Ka bu faltâ es enkontru. Trazê un amigu, un amiga…! Ka bu dixâ na kaza bus ideia, bu sujestãu, bus priokupasãu.
bullet Partisipâ na es riuniãu ku spritu abértu, krítku y puzitivu.
bullet Pensâ ma na konstrusãu di Kabu Verdi nos tudu ten un pédra pa poi y ma es-li é mas un oportunidadi ki bu ten di kontribui na konstrusãu di nos identidadi ki é un idifísiu undi nos tudu ta guardâ nos valoris, nos krénsa, nos manera di odjâ y di sta na mundu.


Okeiiii! Nu ta sperâ-nhos!

KONSULADU DI KABU VERDI NA BOSTON
KU

CAPEVERDEAN CREOLE INSTITUTE, INC. (CCI)

(INSTITUTU DI KRIOLU KABUVERDIANU)

ten ónra di konbidâ tudu argen interesadu na prumusãu di lingua kabuverdianu pa partisipâ na un simináriu ki sta rializadu ku objétivu di kriâ mas un oportunidadi pa dizenvolviméntu di abilidadi na skrita di kabuverdianu, ku bazi na ALUPEK – alfabétu unifikadu pa skrita di kabuverdianu.

Kenha ku kenha? Orientador : Manuel Veiga, skritor y linguista

Partisipantis; skritoris, jornalistas, tradutoris, interpretis, prufesoris, studantis, divogadus, dotoris, dinamizadoris kultural y…tudu argen ki krê Alupek pa skrebê kabuverdianu.

Undi? Associação Caboverdiana de Brockton

                                                      575 N Montello St.
    
                                                          P.O. Box 1875 Brockton, MA 02303
    
                                                          phone # 508.559.0056
    

Ki dia? Dia dimingu, 8 di Fevereru di 2004

Ki óra? Di 2:00 pa 4:00 óra di tardi

ENSERRAMÉNTU

Es atividadi ta ten ónra di prizénsa di Ministru di Kultura y Disportu, Jorge Tolentino, ki ta fazê se enserraméntu.

KONSULADU DI KABU VERDI NA BOSTON Y CAPEVERDEAN CREOLE INSTITUTE, INC. (CCI) (INSTITUTU DI KRIOLU KABUVERDIANU) ta gradisê tudu partisipantis pa se pontualidadi, entuziasmu duranti trabadju y pa kontinua ta prumove nos lingua pa tudu kabu. Ta ten algun kuza di pô na bóka y modja garganta.

CALL FOR PAPERS
SPCL/SCL/ACBLPE
Curaçao, August 11-15 2004

                                         DEADLINE: FEBRUARY 15, 2004                       
    
         SPCL & SCL abstracts to be sent to: Adrienne Bruyn <a.bruyn@let.leidenuniv.nl>   
                        ACBLPE abstracts to be sent to: Tjerk Hagemeijer <tjerkh@sapo.pt>
    

The Society for Pidgin and Creole Linguistics (SPCL) and the Society of Caribbean Linguistics (SCL) and the Association of Portuguese and Spanish-based Creoles (ACBLPE) will meet in Curaçao on August 11-15, 2004. Detailed information on the logistics for the meeting, as well as registration and reservations will be available later this month. The SPCL business meeting will be held at the Curaçao conference.

Abstracts on the phonology, morphology, syntax, semantics, lexicon, social, historical
and educational aspects of language, history of the discipline or any pertinent issue
involving pidgin and creole languages (or other contact languages) are
invited. For this particular conference, papers on all aspects of the Papiamentu language are especially welcome. Abstracts will be submitted for anonymous review to a six member panel from SCPCL and SCL. ACBLPE abstracts will be reviewed by a separate panel of five members. The possible languages for SPCL and SCL papers are English and French. The possible languages for ABCLPE papers are English, French, Portuguese and Spanish.

ABSTRACT: ELECTRONIC FORMAT!! Please observe the
instructions hereafter:

  1. An abstract (including a bibliography or examples, if needed) must
    be no more than 500 words. Please note the word count at the bottom of the
    abstract.

  2. Special fonts: If your abstract uses any special fonts, you must also
    send a paper copy to the address shown below (same deadline), as special
    fonts do not transmit accurately. Indicate at the bottom of your e-mail that
    hardcopy has been mailed. You may choose to send your special fonts file via
    attachment.

  3. At the top of the abstract, put the title.

  4. Do not put your name on the attached abstract. Your name should be
    only on the abstract submittal e-mail message.

  5. A sample abstract outline is given towards the bottom of this message.

Note: If at all possible, please send the abstract as ATTACHMENT-
Microsoft Word. If that option is not available, paste it into an e-mail
message.

When sending the e-mail submission, please follow this format (use the
numbering system given below):

  1. TITLE OF ABSTRACT:
  2. NAME:
  3. ADDRESS:
  4. AFFILIATION:
  5. STATUS (faculty, student):
  6. E-MAIL ADDRESS:

DEADLINE: FEBRUARY 15, 2004


SPCL and SCL abstracts should be sent to Adrienne Bruyn a.bruyn@let.leidenuniv.nl
if unable to send an abstract in electronic format, mail it to:
Adrienne Bruyn
Pieter Pauwstraat 18-1
NL - 1017 ZK AMSTERDAM, the Netherlands

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if unable to send an abstract in electronic format, mail it to:
Tjerk Hagemeijer
Avenida do Brasil, 27, 4-B
2735-670 São Marcos
Portugal
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SAMPLE ABSTRACT OUTLINE
Many abstracts are rejected because they omit crucial information rather
than because of errors in what they include. A suggested outline for
abstracts is as follows:

  1. Choose a title that clearly indicates the topic of the paper and is no
    more than one line long.

  2. State the problem or research question raised by prior work, with
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  3. State the main point or argument of the proposed presentation.

  4. Cite sufficient data, and explain why and how they support the main
    point or argument. When examples are in languages or varieties other than
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    of the examples which are critical to the argument. Explain abbreviations
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  5. If your paper presents the results of experiments, but collection of
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  6. State the relevance of your ideas to past work or to the future
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////////////////////////////////_/

Marlyse Baptista
SPCL Executive Secretary / Treasurer
Linguistics Program / English Department
317 Park Hall
University of Georgia
Athens, GA 30602
Phone: (706) 542-2143
Email: baptista@uga.edu

Contact Information
Postal address
P. 0. BOX 255432 Dorchester, MA 02125
Electronic mail
Webmaster: mgoncalv@rcn.comor
lelagoncalves@yahoo.com.br

Special Education
IEP Forms and Notices - Cape Verde Kriolu
NOTES:
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More information regarding PDF documents is found on this page

Cape Verde Kriolu Translation Glossary
Form Name Form Code MS Word PDF
IEP Forms
Special Education Eligibility Determination ED 1 Special Education Eligibility Determination Special Education Eligibility Determination
Administrative Data Sheet ADM 1 Administrative Data Sheet Administrative Data Sheet
Extended Evaluation Form EE 1-EE 2 Extended Evaluation Form Extended Evaluation Form
Individualized Education Program IEP 1-IEP 8 Individualized Education Program Individualized Education Program
Progress Report PR 1 Progress Report Progress Report
Individualized Education Program Amendment IEP A1-IEP A2 Individualized Education Program Amendment Individualized Education Program Amendment
Team Determination of Educational Placement PL 1 Team Determination of Type of Placemen Team Determination of Type of Placemen
IEP Notices
Notice of Proposed School District Action N 1 Notice of Proposed School District Action Notice of Proposed School District Action
Evaluation Consent Form N 1A Evaluation Consent Form Evaluation Consent Form
Notice of School District Refusal to Act N 2 Notice of School District Refusal to Act Notice of School District Refusal to Act
Meeting Invitation N 3 Meeting Invitation Meeting Invitation
Attendance Sheet N 3A Attendance Sheet Attendance Sheet
Chapter 688 Form
Chapter 688 Student Referral Form CH 1 Chapter 688 Student Referral Form Chapter 688 Student Referral Form
Table of Contents

ROBERT FRENCH

A Perspective on Cape Verdean crioulo*

.

I’am truly honored to be asked to speak at this occasion. Since I am not myself Cape Verdean, what can I say about Cape Verdean language and culture?

Well, I can provide another perspective: a viewpoint from the discipline of anthropology – the study of different cultures and societies – and from that of linguistics – the study of languages.

What I want to talk about is something we largely take for granted – a omplex art that we learn in indirect ways. I’m talking about talking, and language – the rules, the structure, that underlie talking. Speech is out there, accessible; the rules of language that guide speech are not so obvious.

I will also be talking about culture, language being an expression of culture.

By culture, l don’t mean that which is acquired at the university or in a museum, but that which resides in the midst of people – that is, people’5 culture or popular culture.

Crioulo language carries within it the history of the Cape Verdean people. The word “creole” names not just the language of Cape .verdeans; it signif:ies a kind of language grouping. When two or more groups of people come into contact, they may develop a trade language, called a pidgin, in their dealings with one another. Native to no people, this trade language has a limited vocabulary and a simplified grammatical structure. When, a contact language becomes the native language of a group, when children learn it as their first language, it becomes more stabilized, more developed in vocabulary and grammar. This new, full-blown language is called a “creole.”

*1 am greatly indebted to Ronald Barboza, Mary Darros, Jack Custodio, and Marilyn Halter for their helpful comments on a draft of this talk.

,

2

With the colonial domination by Western Europe of

much of the rest of the world, many such creoles

were developed: English-

based creoles as in Haiti as well as Portuguese-based creoles as in Cape Verde – depending on which European power was there doing the colonizing. I had the opportunity to study firsthand the English-based creole of Belize (formerly British Honduras) in Central America.

During the centuries of slavery, many people from West Africa were brought to the Cape Verde Islands to work the land. The small Portuguese population intermingled with the slaves to produce the rich and distinctive Cape Verdean cuItural heritage. In the mixing of Africa cultural elements and the influences of Catholicism and Western civilization, it is not always possible to tell whether the African or the European influence is greater. Rather, the intermixture is so complete that it makes more sense to speak of the evolution of a distinct and separate culture with its own expressive instrument: crioulo. “Cabo Verde is Cape Verde.” The Cape Verdean author Manuel Ferreira, in his book-length examination of the question of Cape Verdean identity, summed up his conclusion in a short formula: “After all: Africa? Europe? (equal) Cape Verde."

Cape Verdean crioulo was and still is commonly regarded as “only a dialect,” or local variety of Portuguese, or a “rudimentary form of Portuguese.” Interestingly, archaic Portuguese words not appearing in modern Portuguese have been retained in crioulo – in the same way that Jamaican and Belize Creole contain remnants of old Elizabethan English that are no longer used today by English speakers. But while most of its words have their roots in Portuguese, crioulo is a separate, full-fledged language in its own right. The term “broken Portuguese” is based on the lack of awareness that crioulo in fact has a structure, a system of grammar distinct from that of Portuguese.

While, traditionally crioulo has been compared unfavorably to Portuguese, crioulo has at the same time been seen as the language more suitable

3

for expressing intimacy and feelings,- as more expressive of the “soul” of the people. Old records show that crioulo was spoken in Cape Verde by everybody at all ,levels of society. Crioulo was the language for joking, singing, story- telling, or lovemaking. There is a saying, “you can seduce in Portuguese, but you can only fall in love in crioulo.”

Language is more than a list of words strung together by a set of grammatical rules. I t is a living, ever changing thing that occurs in and there by reflec ts a specific situation. To learn a language, you have to know not only the rules of how to speak correctly, but also the rules of how to speak appropriately in a gi ven situation.

This being said, there is not just a distinctive crioulo language, but also a Cape Verdean attitude toward language reflected in culturally-defined ways of speaking. Among Cape Verdeans, speaking involves much more than the exchange of information. The creative, expressive, and social functions of language are emphasized and highly developed. The skillful use of language is seen and enjoyed as an art, and the good speaker is respected and appreciated for his/her speaking ability.

.

Cape Verdean attitudes toward speech may be highlighted by contrast with another group. Look, for example, at the occasion and purpose of game-playing among white middle-class Americans and in the Cape Verdean community. In their study of a white community in this country, the sociologists Lynd and Lynd noted how people played cards – bridge – as a “safe” alternative to social talking:

Social talking presents far more risks to a hostess… There is no tradition of facile (easy) talk for its own sake, for cleverness in such things tends to be confusing, and therefore annoying.

Where the role of bridge here is to avoid the risks of social talking, among Cape Verdeans, on the other hand, verbal sparring is very much a part of the competitive amusement, the sheer enjoyment, of game-playing.

4

Or consider the occasion of a funeral

– specifically, the Cape Verdean

nodjadu. Here I quote from the dissertation of a

white American anthropologist,

Dierdre Machado: ;

This was the first time I heard the

guiza a kind of (chanting or weeping)

that

is traditional in the Islands; one of the mourners, normally a woman closely related to the deceased, weeps in a sing-song fashion as she relates his good deeds, the others providing a tearful chorus. At the very moment that they seemed lost in their grief, (the wife) and her mother were improvising a dirge about (the deceased) in the most expressive, yet structured, display of grief I had ever witnessed. I could not help but reflect upon my own cultural experience in which grief is a private emotion, its open expression considered somehow anti-social, formless….

Amilcar Cabral, the great leader in the successful struggle for the independence of Cape Verde and Guinea-Bissau, recognized the African oral traditions as well as the written ones as a source of art. No doubt, he was influenced by his father, who was a strong defender of Cape Verdean folklore and popular culture.

With respect to oral traditions, the art resides not just in the transcribed textd on a page. It is embodied in the very act of speaking. The vivid rtelling of a folktale or anecdote, the apt use of a proverbial saying to make a point, the joking amongfriends that says so much more than is actually said, the improvised songs at festive occasions – all these constitute artistic use of language. Older Cape Verdeans will remember Julio Rachek as a talented storyteller and verbal artist.

A distinctive Cape Verdean art form from the oral tradition is the morna-- described by Dr. Nornan Araujo as “at once a poem, song, and dance” --, expressing the hardships and hopes of Cape Verdeans.

It may be mentioned that the “cultural vitality” that produced this rich and varied oral tradition also gave rise to an original and noteworthy literature that is undeniable Cape Verdean. In spite of the dominant prestige of the

. 5 Portugse language, some Cape Verdean writers

(like Pedro Monteiro Cardoso, Eugenio Tavares,

and Sergio Frusoni) have boldly

and proudly used crioulo as their medium in their

mission to describe Cape Verdean life.

Let me mention another positive function of Cape

Verdean crioulo… The

language served to unify Cape Verdeans and the peoples of Guinea-Bissau.

where it is widely spoken, though with more words from African languages.

Amilcar Cabral spoke of culture as "simultaneously the fruit of a people’s history and a determinant of history” – that is, as the cause and result of history. In this context,it may be said that crioulo helped to identify and solidify the peoples of Cape Verde and Guinea-Bissau in their common struggle for independence against Portuguese domination. That is, the historical conditions of Portuguese colonialism gave Cape Verdeans and the peoples of Guinea-Bissau a single language with which to mount a political campaign to overthrow those very colonial conditions. Borne out of the centuries of colonialism,crioulo then became an instrument of national liberation.

Crioulo, as the language of Cape Verdeans, has contributed much toward a definition of national culture in the Cape Verdean Islands, and more generally has helped sustain a sense of shared cultural identity among Cape Verdeans in

other parts of the world.

Since independence in 1975. the Republic of Cape Verde has embarked on an ambitious, long-term program to reclaim its land, devastated by 500 years of

abuse and neglect under colonial rule. Indeed, this small country, with few resources and many pressing immediate needs, is seen and respected as one of the best models of a liberated thrid world country working to build back its natural resources.

In analogous way, The Cape Verdean Culture is a rich human resource worthy of serious attention and preservation in its diverse form. Certainly, crioulo and the accompanying Cape Verdean oral literary tradition deserve

6

recognition and recovery through publication. A team of scholars at Boston University are currently compiling a crioulo dictionary and a grammar.There is also an urgent need to record traditional artists while they are still singing and reciting.

In a similar way, Ron Barboza’s photographs are an important pictorical record of Cape Verdean culture, reflecting the realities of past historical experience as they come down through the present. Lucille Ramos’ concern with tracing family histories – including how a people and their culture survive - emmigration – is an invaluable act of preserving culture.

Reflecting on and recording culture is not just a backward glance at the past. Reflection involves not uncritical acceptance of the past, but real assessment. The challenge, as Amilcar Cabral saw it, is to make effective use of cultural strengths and remove weaknesses or transform them into strengths. In this way, study of crioulo and Cape Verdean culture in general should be seen in the context of the evolution of Cape Verdean national culture and more generally the evolving cultural identi ty of Cape Verdean peoples everywhere.

LECTURE PRESENTED AT THE LADY OF ASSUMPTION CHURCH’S HALL IN NEW BEDFORD, 1984

The sociolinguistic situation in the Cape Verde islands
The following are answers provided by Marlyse Baptista (baptista@arches.uga.edu) to the World Languages Report questionnaire issued by the UNESCO. Since the UNESCO showed a peculiar lack of interest in the replies offered to their own questionnaire, we decided to instead display Marlyse’s first-hand data on the CA web site, hoping that they may provide insight into the sociolinguistic situation in the Cape Verdes.

Glotonym or name of language on which you are providing data:
Capeverdean Creole
Autoglotonym (name given to language by native speakers):
Kriolu
Heteroglotonym (name given by the non-native community to the language:
Capeverdean Creole
What language group does the language belong to?
Family: Indo-European
Group: Creole
Subgroup: Atlantic Creole
What type of language is it?
Creole

Does this language have other varieties? If so, what are these?
There are several dialectal varieties of Capeverdean which can be roughly divided between the varieties spoken in the Leeward islands and those spoken in the Windward islands.
Does the language exist in a written form?
Yes, there are a number of literary works written in Kriolu, including poetry and the novel Oju d’Agua (1987) written by Manuel Veiga.
Is there standardization of the language?
While the standardization of the written form is currently being attempted, there is no standardization of the language per se yet.
Do you consider yourself a member of this linguistic community? If so, why?
Yes, I consider myself a member of this linguistic community, because both my parents are Capeverdean (from the island of Brava), as well as my family members up to 5 generations (these are the findings of my genealogical tree). As a result, although I was brought up abroad (in France), I was raised with the Capeverdean language at home.
Where is this language spoken? What are its geographical boundaries?
Although its geographical boundaries do fluctuate according to immigration patterns, besides the achipelago of Cape Verde islands (off the coast of Senegal), the language is also spoken by the diaspora in Portugal (primarily the Lisbon area), in Holland (primarily Rotterdam), France (primarily Paris), and the United States (primarily in New England and California).
Have these geographical boundaries changed over the years? If so, how have they altered?
As already stated, the geographical boundaries do fluctuate, mostly due to political and economical factors. For instance, shortly after the independence from Portugal in the 70’s, Portugal experienced a large influx of Capeverdean immigrants. As for the United States, the patterns of immigration to California rather than to the New England area have been recently observed. It used to be that New England was the first locus of Capeverdean immigration.
What is the physical terrain of this area like?
Although of a volcanic nature (which would lead us to predict the existence of rich soils), the islands of Cape Verde are arid and somewhat desertic in their appearance due to a significant lack of rain. The island of Brava is one of the rare exceptions, as it is endowed with a relatively luxurious vegetation.
Are any other languages spoken within the same territory? If so, what are these?
Portuguese is also spoken (although only by a minority of Capeverdeans in the archipelago) and is to this day the only official language of Cape Verde.
Could you enclose a sketch or indicate the area in which this language is spoken?
Both Portuguese and Capeverdean Creole are spoken throughout the archipelago but in different settings and by people of different socio-economic backgrounds.
What State(s)/country do/es the territory/ies where the language is spoken belong to?
Cape Verde used to be a Portuguese colony until July 1975, the date of its independence from Portugal.
What is the total number of inhabitants (whether or not they speak the language) of this territory?
450 000
How many of the inhabitants understand, speak, read or write this language?
While all members of the population speak and understand Capeverdean Creole, it is difficult to evaluate how many read or write in Capeverdean, due to the lack of a legitimate orthography until recent times. In 1994, a script called “The ALUPEC” was created. It got accepted by the Capeverdean government in the Summer of 1998. Hence, we should be able to quantify those who read and write in Capeverdean in the near future.
How many speakers are monolingual?
Although we lack figures, we agree that the overwhelming majority of the population in the archipelago is monolingual. This state of affairs might change as measures are being currently taken to make the teaching of Portuguese more efficient in school, hence lowering the students’ dropout rate.
How many of the speakers are bilingual? What other language(s) do they speak?
Only a minority (the educated elite) is bilingual and speaks both Capeverdean and Portuguese in the islands.
How many of the speakers are multilingual? What other languages do they speak?
Even fewer are multilingual and generally speaking, the third language in line is French.
Are speakers of this language dispersed throughout the territory, or are they concentrated in specific population centers?
They are dispersed throughout the territory.
How has the number of speakers of this language evolved over time?
It has developed with the increase of the population on the islands and the recent attempts to legitimize the language on the islands and abroad (i.e. The creation of the ALUPEC in Praia (the capital) and the foundation in 1995 of the Capeverdean Creole Institute, a Boston-based organization).
Is the language passed down from generation to generation? If not, why not? What language is replacing it?
In the archipelago itself, given that the majority of the population is monolingual, the natural tendency is to pass on the language down to the next generation. In the diaspora however, and particularly in the United States, I have observed that in younger generations, English seems to prevail and replace Capeverdean Creole.
Could you indicate how often the members of each generation use the language with other generations (old people with old people, young people with old people, etc) in their informal contacts (in the street, at home, in leisure time,…).
In informal contacts, Capeverdean Creole undoubtedly prevails, irrespective of gender, age, generation or context.
Do speakers of other languages speak this language? In what circumstances?
I have observed a number of French native speakers having recourse to Capeverdean Creole to talk to the layman.
Is there any historical, political or economic factor which has affected the situation of this linguistic community?
Yes, as mentioned earlier, in terms of historical and political factors, independence from Portugal in 1975 triggered a flux of immigrants into Portugal, encouraged by the end of the Portuguese dictatorship. Economically, the whaling industry (earlier) and cranberry bogs (later) attracted Capeverdeans to the New England area. Maritime activities are also in part responsible for the strong concentration of Capeverdeans in Rotterdam (Holland).
Has any other factor directly influenced the growth or threatened the future of the language (migration, temporary labour, deportations, wars…)?
As mentioned earlier, migration is in some areas responsible for the non-maintenance of Kriolu, as the language is not always passed down to the next generation. However, orthographic reforms and language policy may secure the survival of the language in the future.
Is the language currently threatened? If so, what is the cause?
Migration may be its biggest threat. >LI>Is the community which speaks this language in danger? If so, what is the cause?
No, the community itself does not seem in danger.
Is there any internal migration? Is there any external migration? If so, what is the cause?
The primary pattern of internal migration is probably towards Praia (the capital) in Santiago. As for external migration, the primary destinations are Portugal, Senegal, the United-States, Holland and France. The reason for the migration patterns is economical.
What is the main economic activity of this community?
Agriculture and tourism for the community in Cape Verde.
What is the influence of religion on this community?
Catholicism has a great influence.
Does the language have any official status (official, joint-official language, acceptance…)?
No, the language is not official yet. To this day, Portuguese is the only official language of the islands. There are however efforts being made to endow Kriolu with a joint-official status. In terms of acceptance of the language, a survey I conducted on the islands in the Summer of 1997 showed that the overwhelming majority of the people interviewed not only accepted the language but also favored its officialization by the side of Portuguese.
Is the language used in contact with the administration? Indicate whether its use in the administration is in spoken and/or written form.
No, as a general rule, the language is preferably not used in contact with the administration, neither orally, nor in the written form.
Is this language used in education (whether as the teaching medium or as a subject of study)? Indicate whether there is spoken and/or written use of the language in elementary and higher education.
In Cape Verde, there are in some schools in Praia a couple of pioneering courses where Kriolu is used as a teaching medium and to some extent as a subject of study. There are none in higher education that I know of. Abroad, and particularly in Massachusetts, the educational laws on bilingual education has enabled Capeverdean children to be taught subject matters in Kriolu before they are mainstreamed in the English classes. The newly officialized orthographic system should allow for a more systematic use of Kriolu at the written level.
Is the language used in the media (radio, newspapers and television…)?
The language is indeed used on the radio and television both in Cape Verde and in the United-States (with the local TV channel Cabo Video).
Is the language used in religious services and ceremonies? Indicate whether there is spoken or written use of the language in religious services and ceremonies.
As a general rule, Kriolu is not used in religious services and ceremonies in Cape verde, neither orally, not in the written form. Portuguese is used instead.
Is the language used in business and labour relations? Indicate whether the use is spoken and/or written.
Yes, the language is used in business and labour relations but exclusively orally.
Are there any other areas in which this language is used in its written form?
Yes, Kriolu is used in the written form in literary circles for prose and poetry. It has been the vehicle of a very productive literary tradition, one of the richest in any Creole society. This point will be addressed again in question (37).
Is there any organisation or body responsible for linguistic policy and planning with respect to this language? What kind of activities does this perform?
The ministry of education in Cape Verde is responsible for linguistic policy and planning. It started the pioneering courses taught in Kriolu mentioned in question (30).
Is there any kind of cultural or linguistic organisation or body which promotes the knowledge and/or use of the language? What kind of activities does this perform?
The most prominent organisation of this kind is the Capeverdean Creole Institute which I co-founded with six other members in 1995. Our activities are numerous: we provide classes in Kriolu for those interested in learning it, we organised a number of cultural events and have been in charge of workshops training people to read and write in the new orthographic system, the ALUPEC. Our members have participated to numerous conferences where the status and structure of the language were discussed. We organised this month (December 1998) seminars and a major symposium focusing on the ALUPEC. As grant writing is also one of our activities, this last event was partly funded by a grant from the Massachusetts Foundation for the Humanities.
Does the language have a literary tradition? If so, please give some information about this literary tradition.
Yes, as mentioned earlier, Kriolu has one of the richest literary traditions in any given Creole society. Innumerable poetry and prosodic works have been written in the language. The tradition goes as far back as the 19th century and culminated with the writing of the first novel Oju d’Agua by Manuel Veiga in 1987.
What is the attitude of the majority of the members of this community towards the knowledge and use of this language?
As mentioned earlier, the survey I conducted in the islands in 1997 revealed an overwhelmingly positive attitude on the part of the community members.
What is the attitude of the majority of the members of the neighbouring communities towards the knowledge and use of the language?
Cape Verde being an archipelago, the question may not apply.
Please add any other details regarding the situation of the language which you consider of interest. At the same time, we would be grateful if you send us any statistics, reports, assignment or research which might help us to understand the situation of this language. It would also be very helpful if you could provide references of the sources consulted and the addresses of any individuals or bodies that may be able to offer further data about this language.
You may contact Manuel da Luz Goncalves (mgoncalv@massed.net) or Manuel Veiga (vesma@mail.cvtelecom.cv).

Board of Directors

(page under development - not all board members included)

Marlyse BaptistaMarlyse Baptista is one of the founding members of Capeverdean Creole Institute and was its Secretary from November 1996 to July 1998. She is currently one of the Institute’s board members at-large. Her field of study is linguistics and she specializes in the syntax and morphology of creole languages. Her doctoral thesis was on the morphosyntax of Capeverdean Creole and was written in a comparative framework contrasting linguistic features of Capeverdean with a number of other languages including Haitian, Guinea-Bissau Creole, French, Italian, Icelandic and Japanese. She has published articles on Capeverdean Creole in a number of conference proceedings, the Harvard working papers in linguistics, the encyclopaedia Afropaedia (to appear) and the Journal Cimboa. She graduated from Harvard in 1997 and is currently an Assistant Professor at the University of Georgia in Athens.

Georgette GonsalvesGeorgette E. Goncalves, Ed.D., head of the Bilingual Education Office of the Boston Public School System, is a longtime activist in the field of Bilingual Education, mainly in the Boston, Massachusetts area. Born in Rhode Island of Capeverdean parents, she was educated at Boston University, receiving both a Master’s and a Doctorate degree in the field of bilingual education. Her academic interest centers on the role of creoles in education. Her professional work involves teaching university courses in the USA and in Portugal, consulting with school districts, and advocating for the education rights of linguistic minorities.

Linda CaswellLinda Caswell is a doctoral student in the Language and Literacy Program at the Harvard Graduate School of Education. She has experience as an international development worker in West Africa and as a literacy instructor in the U.S. Since 1994, she has been working with Capeverdean teachers in the Boston Public School System on developing literacy materials in Capeverdean Creole. In her research, she explores ways in which two languages can best be used in bilingual instruction to promote students’ overall leaarning. For example, her most recent work focused on the bilingual classroom talk of one Capeverdean/English bilingual teacher and the possible implications of the teacher’s talk in each language for her students’ literacy development. (See the summer 1998 issue of Cimboa for her most recent article, co-authored with Isabel Pina-Britt). She is an ardent believer in multilingualism and strongly supports the use of native languages in education.


Manuel da Luz GonçalvesManuel Da Luz Gonçalves is an educator, professor, counselor, community advocate and a poet. As the president of the Capeverdean Creole Institute, Mr. Gonçalves has lectured on Capeverdean culture and language both nationally and internationally. Manuel Da Luz Gonçalves has taught Kriolu at Boston University, Rhode Island College, and at the Dorchester Center for Adult Education to Boston scholars, residents and business professionals in the area. His contributions towards the enhancement and knowledge of the Capeverdean culture are largely due to his commitment and involvement in the community. Mr. Gonçalves is presently working on a publication of a Capeverdean Kriolu / English glossary and a textbook of Kriolu lessons. Kriolu is his “subject”. At the Capeverdean Celebration at the Smithsonian Institution’s 29th Annual Festival of American Folklife in Washington, D.C. in 1995, Mr. Gonçalves played an important role as a consultant, interpreter, presenter, translator and an organizer. The success of this festival was partially due to his involvement to promote the language and culture.

Gina SanchezGina Sanchez is a doctoral candidate in Anthropology at the University of Texas at Austin. She received her Master’s degree in Latin American Studies from the UCLA. Currently, she is conducting research among the Cape Verdean community of Boston, Massachusetts. Her research interests include race and ethnicity, identity, migration, gender studies and the African Diaspora. She was born and raised in Taunton, Massachusetts and is of Cape Verdean and Puerto Rican descent. In 1995, she was a Graduate Student Fellow at the Smithsonian Institution, working as a staff member in the Narrative Stage at the 29th Annual Festival of American Folklife in Washington, D.C. She has participated in numerous conferences in the US and abroad where she has presented her research on Cape Verdean history, culture and identity. She has published articles in Cimboa and Transforming Anthropology, the journal for the Association of Black Anthropologists.

“Advocating for the Cape Verdean Language
Around the World”

Membership Application

The Capeverdean Creole Institute, Inc. (CCI) is a non-profit organization dedicated to the goal of lawfully promoting the Capeverdean language. Promotion of the Capeverdean language shall include but not be limited to active support for the recognition of Capeverdean Creole as an official language in Cape Verde, the implementation of a standardized orthography (ALUPEC), and curriculum development in Capeverdean Creole bilingual programs. The activities of the Capeverdean Creole Institute shall include but not be limited to offering Capeverdean Creole courses at all levels to community members and others interested in the language and culture of Cape Verde, providing translation and interpreting services, maintaining a library of native literature, poetry, and publications written in and about Capeverdean Creole, providing cultural resources and language consultancies to interested organizations, and promoting research on Capeverdean Creole.

If you wish to become a member (including being placed on our mailing list), please fill out the form below:

I would like to become a member ____ Please find enclosed my check for $20 US (One-year membership).

(Type or print)

Name:______________________________________________________________________

Mailing address:____________________________________________________________

Telephone:_________________________________________

Fax:_____________________________________________

E-Mail:___________________________________________

Affiliation:_______________________________________________________________

Please return this form with your check made payable to CCI to:

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c/o Manuel da Luz Goncalves
mgoncalv@rcn.com
18 Longmeadow Street

Boston, Ma 02119




Debe fladu Kriolu ó Kabuverdianu?
Tudu dos… Ka ten nada ki ta fla ma ka debedu fladu Kriolu. Kriolu ta signifika lingua di Kabuverdi ó Kabuverdianu, el ta signifika kultura di Kabuverdi y povu di Kabuverdi. Linguistikamenti, Kriolu di Kabuverdi ó Kabuverdianu ta pertense Familia di Linguas Kriolu. Na varianti di Sanvisenti é Kriol, na di Santiagu é Kiriolu ó Kriolu y na otus ilha é Kriolu

2 Kriolu é lingua ó dialétu?
Kriolu é lingua di Kabuverdi. Kuzé k’é lingua? Lingua é un fórma di kumunikason entri pesoas na undi es tudu ta ntende kunpanheru. Dialétu é un varianti di lingua, i. e. e’ un manera diferenti di papia kel mesmu lingua ma ki tudu algen ta ntende kunpanheru. Kriolu ten dialétu? Sin, el ten dialétu ó varianti. Izénplu: varianti di Santiagu, Djarfogu, Djabraba, Sanvisenti, Santanton, Sanikulau, Bobista, Dje d’Sal y Djer Mai.

3 Kantu Kriolu ki ten na Kabuverdi?
Ten un lingua na Kabuverdi k’é Kriolu. Rikéza di es lingua é se variantis através di se puezia, mórna, koladera, batuku, funaná y otus…

4 Kuzé k’é ALUPEC?
E’ un sigla na Purtuges ki ta signifika Alfabétu Unifikadu pa Skrita di Kriolu ó Kabuverdianu. Es alfabétu é fundadu na etimulujia y fonolujia. E’ baziadu na alfabétu latinu y é formadu pa 23 létra y kuatu dígrafu na es órdi li:

A B S D E F G H I J DJ L LH M N NH N 0 P K R T U V X TX Z

5 Pamódi ki ta uzadu “K” kapa na es novu alfabétu?
“K” (kapa) é ka ninhun “Adamastor” ó nho lobu. El ta uzadu na es alfabétu pamódi dja nu fla ma es alfabétu é fonétiku-fonolójiku y el ta raprizenta son di “c” (casa), di “q” (quintal) y di “k” (kitchen). Asi, létra “c” ka ten raprizentason na es alfabétu anonser si é nómi própi di pesoas sima"Carlos", “Carla” y asin pur dianti. Kel valor di létra “c” (purtuges) ta toma valor di"s" “cebola” ta fika sabóla, y valor di “k” (casa) ta fika kaza.

6 Kalé diferensa entri lingua y dialétu?
Lingua é un fórma di kumunikason formal y informal di un grupu linguistiku. Dialétu é un varianti di papia ó skrbe es mesmu lingua.

7 Bu pode fla "el ta papia badiu ó el ta papia sanpadjudu?
Bu pode fla ma más midjor ta serba: el ta papia(fala) varianti di Santiagu, el ta fala varianti di Sanvisenti.

8 Pamódi badiu ó sanpadjudu?
Badiu - nómi ki ta dadu tudu algen ki nansi na Santiagu. Antigamenti, kes gentis ki ta trabadjaba na kanpu di interior di Santiagu na kes terrenu “baldiu”, brabu, sen donu,pa “eufonia”, sugundu Napoleăo Fernandes, ta tratada kuma badiu ó batateru; un pesoa sen okupason ki ta sta só na bai li bai la (vadiajen). Badiu di pé ratxadu = k’é prápi di Santiagu na se orijen.

Sanpadjudu - sugundu Napoleăo Fernandes - palavra orijinal di Purtuges “săo” y di Giné “badjud” = rapariga. Tudu gentis ki nase na kes otus ilha trandu Santiagu. Otu verson é ki pesoas ta baba di otus ilha pa Santiagu djuda na ténpu di diministrason kulonial di Santiagu. Anton, gentis di Santiagu (badiu) ta perguntaba: es é kenha?/ “quem săo”? Raspósta: “Săo para ajudar” = San-pa-djuda. Di li ki parse palavra sanpadjudu, sanpadjuda.

9 Ki familia di lingua ki Kriolu ta pertense?
Kriolu ta pertense familia di lingua kriolu. Kriolu di Kabuverdi ta pertense grupu ki ta txumadu kriolu di bazi purtuges. Izénplu: giniensi ó kriolu di Giné-Bisau, forru ó kriolu di Santumé y Prinspi y otus.

10 Kuzé k’é létra na múzika?
Létra é konpozison di skrita na Kriolu ki ta ba (kunpanha) ku konpozison di múzika. Izénplu: mórna “sodadi” ki sta papiadu d’el txeu y kazu sta na tribunal, izatamenti pamó direitu di otor.

11 Kantu lingua ki ten na familia di lingua Kriolu?
Ten más di 300 lingua na familia di linguas kriolu na mundu.

12 Varianti ku dialétu é kelmé?
Sin. Linguistikamenti, oji, studiozus ta prifiri fla varianti. Dialétu ten un konotason kulonial txeu bes.

13 Kuzé k’é Papiamentu?
Papiamentu é un lingua di familia di linguas kriolu di ilhas di Kurasau y Aruba. E’ un lingua ki dja sta na se fazi adiantadu na tudu dimenson kultural di Kurasau y Aruba. E’ ta uzadu na skóla, repartisons públiku, Greja, meius di kumunikason sosial, tudu kau. El ten txeu similhansa ku Kriolu di Kabuverdi.

14 Pamódi ki lingua nativu ó matérnu é inpurtanti na idukason di kriansa?
Lingua matérnu é inpurtanti pa idukason di kriansa pamódi:

Tudu kriansa di mundu ten direitu di idukadu na se prumer lingua. Na Kabuverdi ta violadu es direitu ki ta traze konsekuensias gravi pa kriansa.
Kriansa dja ten formadu na se kabésa non só strutura di se lingua ma tanbe tudu informason pertinenti di se mundu izistensial (psikulójiku, kognitivu, afetivu)…
E’ ta ;liberta kriansa di alienason kultural
Kriansa ta dikiri un sugundu lingua ku supórti di se lingua matérnu.
15 Pamódi ki Kriolu é ka lingua tanbe ofisial di Kabuverdi?
Inflismenti é un disizon pulítiku. Ta ben un dia, sédu ó tardi, ki Kriolu ta toma se lugar di lingua di Nason djuntamenti ku Purtuges. Linguistikamenti, Kriolu ten tudu kondison di ser lingua ofisial. Aristides Lima, prizidenti di Asenblea Nasional di Kabuverdi ta fla (na okazion di fórun sobri kaminhus di valorizason di lingua kabuverdianu - papel di Asenblea Nasional - 3-4 di Julhu di 2002) ki “puder pulítiku ten ki faze gósin li, ku urjensia, mutu más kuza ki dja el fazeba antis. Se tarefa é di rakunhise kel lingua más papiadu pa kumunidadi kabuverdianu y da-l un statutu di igual dignidadi ku kel di Purtuges. Se tarefa é rakunhise na kada un di nos kel direitu di nxinadu na lingua kabuverdianu djuntamenti ku direitu di nxinadu na Purtuges; pa rakunhise direitus di uzu di Kriolu na korrespondensias y dokumentus ofisial, y, inda direitu ki Kriolu ten di un prizensa ikitativu na meius di kumunikason sosial di Stadu. Es li é ka ninhun favor. E’ só sakuta kel inperativu di direitu umanu pa lingua y rakunhise kel direitu di igualdadi di kes dos lingua ki ta karaktiriza nos kultura”.

Writings in Cape Verdean and About the Capeverdean Language

(By title)

                                 Compiled by Manuel DaLuz Goncalves                             5/94
    

Adon y Éva y Otus Puemas(2000), Kabuverdi, Euricles Rodrigues

ALUPEC, (1994) PRAIA, C.V.

AMDJERS. (1997)… Sukre D’sal . SAO VICENTE.

Barkinu di Ómi Grandi(2001)TitleVII, Emerson School, Boston, USA

CABOVERDEANAS (1915)PEDRO CARDOSO.

Cabo Verde, Cointribicao para o Estudo do Dialecto Falado no seu Arquipelago(1961), Lisboa,Maria Dulce de Oliveira Almada

CABO VERDE(1970).

RENASCENCA DE UMA CIVILIZAÇAO NO

ATLANTICO MEDIO, LUIS RAMANO.

CADERNOS LUSO-CABOVERDEANOS. (1941). PEDRO CARDOSO, Praia, Cape Verde

CANTIGAS DE TRABALHO. (1980),OSVALDO OSORIO.

CANTO A CABO VERDE. (198810),DAVID HOPFFER ALMADA.

Cape Verde, language, literature & music(2002), Center for Portuguese Studies and Culture, University of Massachusetts Dartmouth

Cape Verdean American Coloring Book(1995), Newbedford, MA USA, Ronald Barboza

CAPE VERDEAN ETHNICITY. (1987),WALTRAUD B. COLI. (R.I.)

Cape Verde Islands(2001), Footsteps/African American History, USA,Cobblestone Publication

Cape Verde Islands, The Bradt Travel Guide(1998), UK & USA, Aisling Irwin, Colum Wilson

Cimboa, Revista Kabuverdianu di Literatura, Arti y Studu,# 7, 1999, Boston, MA USA

CLARDIADE- REVISTA DE ARTE E LETRAS,1086

CONTRAVENTO. (1982), LUIS ROMANO.

Countdown to Kindergarten(2000)Preparason pa Jardin Infantil, Boston, Boston City Hall, Thomas M. Menino, Mayor

CRIOULOS. (1967),ACADEMIA INTERNACIONAL DE CULTURA

PORTUGESA. LISBOA.

DESCARADO. (1979),DONALDO MACEDO. USA.

Dicioário Prático Portugues Caboverdiano (varianti di Santiagu)-Disionari Purtues-Berdianu, kiriolu di Santiagu, Verbalis, Lisboa (2002), Mafalda Mendes, Nicolas Quint, Fatima Ragageles, Aires Semedo

DISKRISON STRUTURAL DI LINGUA KABU VERDIANU. (1986),

MANUEL VEIGA. PRAIA, CV.

DISIONÁRIU KABUVERDIANU. (1994). JOAO PIRES, JONH

HUTCHISON, MANUEL GONCALVES. BOSTON, USA.

DUAS LINGUAS, DOIS AMIGOS.(1986), LUIS RANDELL.

Ê Mi Que Lha-r-Fogo(1941) Praia, Kabuverdi, Pedro Cardoso

Estória, Estória… nell’ Arcipelago delle Meraviglie(CIES), 1982, Celina Pereira & Leao Lopes

Escada de Luz, poesia, ICL,(1989), Portugal, T. V. Da Silva

Festival of American Folklife(1995), Smithsonian Institution, The Cape Verdean Connection

FINASONS DI NHA NASIA GOMI. (1985), TV. DASILVA.

FOLCVLORE CABOVERDENO. (1933)'PEDRO CARDOSO.

FOLKLORE FROM C.V. ISLANDS. (1923)'ELSIE CLEWS PRSONS.

USA. (IN 3 LANGUAGES )

Forsa di Amor(1998),Kabuverdi,T. V. da Silva

GARANDESA DI NO TCHON. (1974). F. CONDUTO DE PINA’

GUINEABISSAU.

GRAMATICA E DICIONARIO DA LINGUA DA GUINE-BISSAU’

LUIGI SCANTAMBULO.

Grammaire de la langue Cap-verdienne, L’Harmattan 2000, Nicolas Quint

GRITIAREI, BERRAREI, MATAREI. (1923(.OVIDIO MATINS.

GRITO.(1987).VIRIATO GONCALVES. BOSTON USA.

HISTORICAL DICTIONARY OF THE REPUBLIC OF CAPE VERDE’

1981). RICHARD LOBBAN AND M. HALTER. USA.

HORA DI BAI, VOL.1 (1973). P.JOSE MARIA DE SOUSA.

HORA DI BAI, VOL.2 (1973). P.JOSE. MARIA DE SOUSA.

KARDISANTUS. (1987). TOME VARELA DA SILVSA.

Konfison na Finata(2003)Kabuverdi, Kaká Barboza

Konparason di Konbérsu(1997),ICL, Kabuverdi, T. V. Da Silva

Kultura, Revista de Estudos Caboverdianos, Cabo Verde, Setembro 2001

Kultura, Revista de Estudos Caboverdianos, Cabo Verde, Julho 1998

KUMONHON DI AFRIKA. ONTI. OSI, MANHAN. (1986). T.V. DASILVA.

KUNBA. (1993). BADIU BRANCO.

Kunprimentu Voluntáriu di Planu Lau 1992, Skólas Públiku di Boston, Boston, MA USA

KURIKULU DI LINGUA KABUVERDIANU. (1983). BOSTON PUBLIC SHOOLS, USA

KUZA MA KUZA. (1988). J.PIRES, U. GONCALVES, J.HUTCHISON’

BOSTON, USA.

LA LANGUE PORTUGAISE EN AFRIQRE. {(ND). UNIVERSITY DE

HAUTE BRETAGNE.

LANGUAGE CREOLE SITUATIONS. (1994). M. MORGAN.

LAGRIMAS DE DJABRABA. (1978). RODRIGOPERES. TAUTON,

MA,USA.

LA LANGUE DES ILES. (1992). MANUEL VEIGA.PRAIA, CV.

Le créole du Cap-Vert, Karthala,Paris- IPC, Praia(2000), Manuel Veiga

L’ECRITURE CREOLE DE TOME VARELA. (1ND). B. MAGNIER.

MANERA PA TENTA KABA KU MATA KABESA NA KOMUNIDADE

KABUVERDIANU. (1989). ANA GOMES. BOSTON, USA.

Módi Ki Bu Ta Konprende Sistema di Avaliason Konprensivu di Massachusetts, 1999. MCASDipartamentu di Idukason di Massachusetts

MORNAS, CANTIGAS QUE POVO TA CANTA. (1982). BENVINDO

LEITAO.

MORNAS CANTIGAS CRIOULAS. (1932). EUGENIO TAVARES,

BRAVA,CV.

        MORNAS E CONTRA-TEMPOS. (COLADERAS). (1937). JOTAMONT,
    

MINDELO, CV.

       56 MORNAS DE CABOVERDE. (1988). JOTAMONT,. MINDELO, CV.
    

MUSICA CABOVERDEANA (MORNAS DE BELEZA.) JOTAMONT.

MINDELO, CV.

MUSICA CABOVERDEANA. (1987). MONTEIRO (JOTAMONT).

MORNAS CANCOES. (1984). ANO NOVO.

         MUDJER: DJUDA  PARA ABUZU. (ND). DORCHERTER WOMEN'S
    

COMMITTEE, USA.

Na Altar di Nha Petu(1997),Kabuverdi, T. V. Da Silva

NA BÓKA NOTI. (1987). TOME VARELA DA SILVA. PRAIA, CV. NA

Na Kaminhu…(2000), Praia, T. V. da Silva

Na KANTAR DI SOL. (1991). EUCLIDES RODRIGUES.

Nos tudu é Puéta(2000), Brockton High School, Advisor Mr. J. drade

Nportánsa Stóriku di “Cidade Velha” (Ilha di Santiagu -Kauberdi), 2004, Daniel A. Pereira

NHA BIBINHA KABRAL-BIDA Y OBRA.(19881). T.V. DASILVA.

PRAIA, CV.

NHA GIDA MENDI. (1980. T.V. DASILVA. PRAIA, CV.

NATAL Y KONTUS. (1988). T.V. DA SILVA, PRAIA, CV.

NEGRUME (LZIMPARIN). (1973). LUIS ROMANO. MINDELO, CV.

NINHO DE SAUDADE. (1992). ARTUR VIEIRA. RIO DE JANEIRO,

BRAZIL.

NOTI. (1964). KA0BERDIANO DANBARA. PRAIA, CV.

NO REINO DE CALIBAN. (1975). MANUEL FERREIRA.

O CABO-VERDIANO EM 45 LIÇÕES (2003) Manuel Veiga

O CRIOULO DA ILHA DES S. NICOLAU DE CABO VERDE. (1987).

O DIALECTO CRIOULO DE CABO VERDE. (1984). BALTAZAR LOPES

DA SILVA. MINDELO. CV.

O DIALECTO CRIOULO DO ARQUPELAGO DE CABO VERDE.

(1969).

ARMANDO NAPOLEAO FERNANDES.

O CRIOULO DE CABO VERDE- SURTO E EXPANSAO. (1982).

ANTONIO CARREIRA. LISBOA.

O CRIOULO DE CABO VERDE

INTRODUCAO A GRAMATICA - MANUEL VEIGA

Ogniuomo, Quaderni Capoverdiani(1974), Torino, Italia

OJU D’AGU. (1987). MANUEL VEIGA. PRAIA CV

O MISTERIO DE CRISTO AO LONGO DO ANO./ PASAJI DI EVANJELHU

KONTADU NA KRIOLU DI DJARFOGU. (ND).

PADAS DE SCRITURA SAGRADA NA CRIOLO DE DJA-BRAVA. (ND)

SOCIEDADE BIBLICA NACIONAL DA ESCOCIA. EDIMBURGO.

PA NU PAPIA KRIOLU. (2002). MANUEL D. GONCALVES and Lelia Lomba de Andrade BOSTON

USA.

PAPIA- REVISTA DE CRIOULOS DE BASE IBERICA. UNIVERSIDADE

FEDERAL DO BRAZIL.

Perkurse de Sul d’Ilha, Praia,1999, Eutrópio Lima da Cruz

Poesia, Contos, Teatro, Documentos (1996) ICL, Kabuverdi, Eugenio Tavares

Pontu & Virgula, revista de intercambio cultural(1984), Kabuverdi(Madison Park High School)

PREPARACAN PA LEITURA. (1979). BENVINDO LEITAO E OUTROS.

FALL RIVER, USA.

Profecia Poética(poesia), 1990,Kabuverdi, José Antonio G. Lopes

PROJECTO EXPERIMENTAL -ALFABETIZACAO BILINGUE. (ND)

MINISTERIO DE EDUCAÇAO DE CABO VERDE. PRAIA, CV.

REINVENTAR A EDUCAÇAO NA GUINÉ-BISSAU.(ND). PAULO

FRRIRE, BRAZIL.

SAUDADE PERDIDA. (1993). EUGENIO LOPES.

Sinderela di Kabuverdi, Title VII, 2000, Emerson School, Boston MA USA

Skólas Públiku di Boston, Manual di Regulamentu pa Pais & Alunus, 2000-2001, Boston, MA USA

SPINGARDAS DI MAI CARRAR. (1983). B. BRECHET NA

KAUBERDIANU - HORACIO SANTOS. PRAIA, CV.

SEN MANCONCA. (1981). ARIKI TUGA

SON DI NOS ERANSA. (1984). KAKA BARBOSA. PRAIA, CV.

Son di ViraSon(1996),Praia, Kabuverdi, Kaká Barboza

Tenporal Sta Ben: Un stória di nho lobu, Mason School, Boston MA USA

        TENPU DI TENPU. (1992). TOME VARELA DA SILVE. PRAIA, CV.
    

The Syntax of Cape Verdean Creole: The Sotavento
Varieties by Marlyse baptista (2002).

THE CREOLE DIALECT OF THE ISLAND OF BRAVA. (ND).

Tchuba Ka Ben poemas(USA) Ymez

Ti Lobu ku Xibinhu(2001),Title VII Project B.U.I.L.D.Emerson School, Boston Ma USA

THE POLICTICS OF AN EMANCIPATORY LITERACY. (1979).

DONALDO MACEDO, BOSTON, USA.

THE POLITICS OF EDUCATION. (1985). PAULO FREIRE.

SO.HADLY, USA.

Un Bes Tinha Nho Lobu ku Tubinhu(varianti di Djarfogu), organizador y kordenador Humberto Lima, INIC, Praia, 2000

Un Bes Tinha Nhu Lobu ku Xibinhu(varianti di Santiagu), organizador y kordenador Humberto Lima, INIC, Praia, 2000

VANGELE CONTOD D’NOS MODA. (1979). SERGIO FRUSONI.

MINDELO, CV.

VARIATION AND CHANGE IN THE VERBAL SYSTEM OF CAPE.

VERDEAN

CREOLE. (1985). IZIONE SILVA.

GEORGETOWN UNIVERSITY, WASH, DC, USA.

(TO BE CONTINUED)