Social Context
Linguists maintain that there is nothing intrinsically wrong with AAVE as a variety since, like all dialects, AAVE shows consistent internal logic and is used earnestly to express thoughts and ideas. However, non-specialist attitudes towards AAVE can be negative, especially among African Americans, as it both deviates from the standard and its use is interpreted, at best, as a sign of ignorance or laziness. Perhaps because of this attitude (as well as similar attitudes outside the African American community), most speakers of AAVE are bidialectal, being able to use Standard American English to varying degrees as well as AAVE. Such linguistic adaptation in different environments is called code-switching—though Linnes (1998) argues that the situation is actually one of diglossia: each dialect, or code, is applied in different settings. Generally speaking, the degree of exclusive use of AAVE decreases with increasing socioeconomic status (although AAVE is still used by even well educated African Americans).
Ogbu (1999) argues that the use of AAVE carries racially affirmative political undertones as its use allows African Americans to assert their cultural upbringing. Nevertheless, use of AAVE also carries strong social connotations; Sweetland (2002) presents a white female speaker of AAVE who is accepted as a member into African American social groups despite her race.
Amid related research in the 1960s and 1970s—including William Labov's groundbreaking thorough grammatical study, Language in the Inner City—there was doubt as to the existence of a distinct variety of English spoken by African Americans; Williamson (1970) noted that distinctive features of African American speech were present in the speech of Southerners and Farrison (1970) argued that there were really no substantial vocabulary or grammatical differences between the speech of blacks and that of other English dialects.
Read more about this topic: African American Vernacular English
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