grioo.com

[Kennedy]

Premier episode de ma thematique qui tentera d'analyser avec l'aide de nombreux exemple concret ce qui reste de la culture africaine dans la diaspora

premier exemple avec un extrait du site slavery in America
le travail du professeur Joseph E , Holloway que je me suis permis de vous ttraduire

Overview of African Place Names in the United States


http://www.slaveryinamerica.org/history/hs_es_placenames_ms.htm




Les noms de lieux dont l'origine est africaine dans L'amerique profonde sont des cles essentiels pour tracer et documenter "la migration" africaine en Amerique du nord
. En general Les Africains y compris ceux amenes ou cours de la traite on pour l'habitude de nommer tous les lieux dans lequel ils evoluent ( paysage , vallee, petite communaute). Un exemple avec Pinder Town en Caroline du Sud , un nom qui vient du Kongo "pinda".

Notons que les Blanc ont eux aussi adoptes ces noms de lieux Africains apres qu'ils aient ete utilises de maniere courante par les deux communautes noir et Blanche.
Beaucoup de Noms de lieu qui donnaient l'impression d'etre d'origine indienne, tiraient en fait leurs racine d'Afrique, les noms de lieux d'origine Indienne decrivent en general, les animaux oiseaux, plantes et arbres, Ceux d'origine Africaine quand a eux decrivent plutot la condition humaine et les relations sociales
en fait les africains plutot que decrire des objets de la nature pour nommer les villes utilisent des termes decrivant la vie courante, les emotions, les actions
exemple avec le prefix "Tshi" qui decris une experience marquante
Tshifuaka ( beaucoup de mort dans une courte periode) kolemashika (il a fait tres froid) kanyinganyinga (tristesse) bululu(amertume).

les noms de lieux a consonance Africaine dans les etats du sud des USA nous fournissent donc un temoignage vivant de la dur condition de la vie des esclaves venant d'Afrique
ils evoquent egalement les horreurs de l'eclavage

D'ailleurs en Afrqiue aussi certains noms de lieu font reference a la cicatrice qu'a laisse l'esclavage , ex avec la ville angolaise d Ambulian (ramasser) qui fait reference au travail force en d'autre terme l'esclavage

La dissemination des noms de lieux a travers le sud est aussi le testament de tout un peuple de sa culture son histoire surtout sont heritage
ces noms de lieux sont reparties a travers les cotes les rivieres les ports et les entree. ces territoires sont marques par l'influence africaine , ils donnent des indices quand au lieu ou l'on trouvait les plantations

la frequence a laquelle ces noms apparaissent doit nous rappeler au souvenir de millions d'africains et d'africains americains qui on transmis leur culture et language au nouveau monde durant et apres plus de 200 ans d'esclavage

La carte suivante illsutre la persistence des noms de lieu a consonnace bantou en Amerique, elle represente les etats du sud ou l'esclavage a predure au dela de 1830

cette carte fait echo a la presence d'une population bantou predominante et sugere que leur presence a fortement modifie le paysage et la culture du monde blanc dans lequel ils etait emprisonnes
malgre le fait que differents peuples d'afrique del'ouest on ete enmene en amerique du nord le peuple bantous a ete parmis les plus nombreux

Explorer l'impact linguistique de ces peuples a travers ces lieux peut servir de point de depart pour tracer l'heritage culturel des bantouset autre groupe cuulturel d'afrique de l'ouest

Joseph E. Holloway, Ph.D.
California State University Northridge


_________________
The pussy is free, but the crack cost money (BDP 1989)

[Kennedy]

Bantu Place Names in Mississippi
Place Name Origin Meanings
Alcolu Alakana hope for; long for; desire exceedingly
Ampezan Ampeje let him give to me
Ashepoo Ashipe let him kill
Attakulla Atuakuile let him intercede for us, speak on our behalf
Becca Beka exaggerate; go beyond the bounds
Beetaw Bita handcuffs; manacles; shackles used in slavery
Boyano Mbuy’enu your friend
Boo-Boo Mbubu imbecile; a stupid person
Booshopee Bushipi murder; killing
Bossis Botshisha be beaten down, trampled upon
Canehoy Kenahu he isn’t here
Calwasie Kaluatshi short battlefront; line formed for the chase
Caneache Kenaku he isn’t here (at this spot)
Cashua Neck Kashia river eel
Chachan Tshiatshiakana not know what to do, where to turn for help
Chebash Tshibasu chieftain’s seat (symbolic block of wood on which chief sits)
Cheeha Tshipa make a vow; curse
Chepasbe Tshipese any small portion, piece, bit broken off or taken from the whole
Chichessa Tshitshenza big doing; important events; happening
Chick Tshika guard; keep a secret (imperative)
Chinch Row Tshinji bug; insect
Chiahao Tshiahu working group, field gang; family that works together
Chiquola Tshikole strong; well; grown; mature
Chota Tshiota the clan; extended family group
Chukky Tshuki don’t answer; don’t replay; be closemouthed (imperative)
Cofitachequi Kufitshishi don’t allow to pass over; don’t let cross over to the other side, go over the boundary
Combahee Kombahu sweep here (imperative)
Cumbee Nkumbi large, wedge-shaped, slit drum beaten on both sides
Coosabo Kusabo they shake their heads, say "no"
Coosa Nkusa louse, lice
Cooterborough Nkuda turtle, terrapin; cooterpaw
Cuakles Kuakkulas to talk, converse (slang form)
Cuffee Kofi Cuffee Town; Akan day name for male child born on Friday
Cuffie Creek Kufi don’t die
Dibidue Ndubilu it is quickness, speed
Dongola Ndongola I fix, prepare, work on
Eady Town Idi they are (common form of verb to be).
Ekoma Ekoma finish up, come to an end or a conclusion
Elasie Elasha cause to pour, pour out; cause to throw
Flouricane Mvula ikenya a storm is threatening
Gall Ngala an embankment; raised walk between two flooded fields; a dam constructed in a river or steam for fishing purpose (Horse Gall, Cane Gall, Spring Gall, Dry Gall)
Gippy or Jippy Tshipi short; Tshitupa tshipi; in a short time, in a jiffy
Hoot Gap Huta drag; drag away something very heavy, such as from a cleared area (imperative)
Jalapa Shalapa remain here (imperative)
Kecklico Kekelaku ignore, demean, deliberately snub (me) (imperative)
Kissah Kisa hate; be cruel, vicious, sadistic (imperative)
Lattakoo Luataku get dressed; put on clothes (imperative)
Lobeco Lobaku steal; take by stealth; nibble away at (imperative)
Loblolly Bay Lambulula distill, extract (turpentine, liquor, etc.)
Lota Lota dream (imperative)
Malpus Island Mapusa gun wadding
Mazych Majika finished, completed
Mepkin Mapeku shoulders
Muckawee ‘ Muka wee! Get out! Get gone! Scram!
Mump Fuss Row Mumpas! Give it to me! (slang form)
Oniseca Anyishaku ! traditional Luba-Kasai greeting
Oshila Oshila set fire to, burn up for someone else
Opopome Apopome let him be blind
Palachocolas Palua tshikole when the strong one comes
Palawana Palua wanyi when mine comes
Parachucla Palua tshikula when the old one comes
Peedee Mpidi dark cloth worn during mourning, during time that all sexual relations are banned
Pinder Town Mpinda peanut; a town where enslaved Africans grew peanuts
Pockoy Island Mpoka frankness, truth, sincerity
Pooshee Mpuishe one who always completes, finishes his tasks
Quocaratchie Kuokolatshi to remove a heavy object, such as a log, from the forest
Saluca Saluka be in disorder; society all disrupted, upset, in turmoil
Sauta Saula weep, cry aloud
Shiminally Jiminayi get lost; disappear from sight (imperative)
Teckle-gizzard Tukulukaji numbness in limbs from circulation cut off by tight bindings, ropes, chains
Toogoodoo Tukuta we are satisfied, filled (with food)
Toobedoo Tub-etu our language, our "Kituba"
Tomotely Tumutele let us name him, mention his name
Tucapau Tukupau we give it to you
Tullifinny Tula mfinu pull off, pluck off undeveloped ears of corn; undeveloped peanuts in farming
Una Unua drink, drinking
Untsaiyi Utusadila serve us, be in servitude to us; wait on us
Wadboo Wa ndapu place of joking, teasing, relaxed conduct, indiscretions; African-American community
Wambaw Wambau say it
Wampee Wampe give to me
Wantoot Wan tutu place of the elder brother
Wappoo Wapu give it
Wappaoolah Wapaula lay waste, pillage, loot (imperative)
Watacoo Wataku be naked, without clothing
We Creek We! Hey, you!
Weeboo Weba chase; put to flight; make a fugitive of someone.
Weetaw Wetau ours, our very own!
Wimbee Muimbi a singer
Wosa Wosa do, make, produce, prepare (general verb for all types of work; imperative)
Yauhaney Ya uhane go that you may sell, barter
Yeka Yika talk, converse, have conversation with
Yoa Yowa be thin, emaciated, weak from hunger;
Zemps Zemba come to a halt, be immobile, paralyzed, unable to do or act for oneself

TABLE 1. Summary of Africans Imported into Charleston, S.C.
Coastal Region Total Africans
(Estimated) Percent
Senegambia 17,575 16.5
Sierra Leone 5,593 5.3
Windward Coast 15,554 14.6
Gold Coast 13,070 12.3
Bight of Benin 1,394 1.3
Bight of Biafra 1,914 1.8
Angola 34,166 32.1
Madagascar, Mozambique 473 0.4
Others (Africa, Guinea, and Unknown) 16,767 15.7
Total 106,506
Adapted with permission from "A Reconsideration of the Sources of the Slave Trade to Charleston, S.C.," an unpublished
_________________
The pussy is free, but the crack cost money (BDP 1989)

[Kennedy]

article original


Overview of African Place Names in the United States
Joseph E. Holloway, Ph.D.
California State University Northridge

African place names in the American South are essential clues for tracing and documenting African migration in continental North America. Africans, including those brought to America by the slave trade, usually gave names to all the places with which they associated, including steams, hills, small communities, alleyways, and so on. A good example of this is Pinder Town in South Carolina, which preserved the Kongo Mpinda. Whites adopted this African name after it had become commonly used by both blacks and whites.

Many place names that were once believed to be Native-American in origin are actually rooted in Africa. Native-American place names are largely designations of animals, birds, fish, soil, plants, and trees, whereas African and African-American place names deal consistently with human or social situations.

Rather than using words that describe natural objects, many Africans named their towns (today and in the past) with words describing human experience, emotion, or action. Many African place names begin with the prefix tshi-, which indicates a marked or memorable experience. Some examples of African place names created by the Bantu people, who originated in Central Africa, are Tshifuaka (the great dying, many successive deaths in a short period), Tshimbundu Tshibue (the stolen bundle of cloth), Mudiandambo (ate a small portion), Mulonda Mbuji (followed the goat), Kolemashika (it got very cold), Kanyinganyinga (sadness), and Bululu (bitterness).

African place names in southern states provide a vivid, true-to-life commentary. Many reveal the uncertainty, indignity, and backbreaking toil enslaved Africans performed, while others throw light on the horrors of the enslavement experience. A few of these names, if read closely, disclose the African-American gift for character discernment that sees through sham and is capable of enjoying a bit of sly fun-poking at the master.

Some Bantu names in Africa also refer to the scars of slavery. One example is the Angolan town of Ambuila, where the decisive Portuguese battle against the Bakongo was fought. This name refers to the verb ambula (pick up, lift up a burden for someone else), implying the forced labor of slavery.

The distribution of African place names throughout the American South is a testament to the lasting influence of a people, their cultural history, and legacy. These place names are widely distributed along coastal areas and rivers, at ports of entry, and in population centers. They mark areas of African influence and settlement, and provide clues to the location of early plantation sites. The frequency with which they appear on our maps reminds us of the millions of Africans and African Americans who transmitted their culture and languages to the New World during and after the 200-plus years of enslavement.

Bantu Place Names: An Overview

The following series of maps reveals the persistence of Bantu place names in America. The maps picture the U.S. southern states in which slavery survived as the basic institution of life after 1830, representing the Bantu place names for which there is historical and linguistic evidence. They echo the presence of large numbers of enslaved Bantu and suggest how Bantu Africans changed the landscape and culture of the white world in which they were enslaved. Although Africans from all over the costal regions of West Africa were imported into North America, the Bantu people of Central Africa were among the most numerous. Exploring the linguistic impact of these people through surviving place names can serve as a starting point for tracing the cultural legacy of the Bantu and other West African cultural groups.

These sites identify towns, slave plantations, rivers, mountains or some natural feature. Many of these sites survived over time as post office destinations, while others no longer exist. The maps show us the connections between enslaved peoples brought from Central Africa to the southern United States and help us to identify Bantu cluster areas in the South. This is important for understanding the movements of Africans after they disembarked from their points of entry into North America. Included for each state map is an overview essay that briefly discusses important information about the African place names.

These names are scattered through the South. They occur where large groups of Central Africans and their descendents lived and worked. These names come from languages that originated in the Republic of the Kongo [Zaire] and Angola in Central Africa. As you will see when you look at the maps, we find 28 in Alabama, 18 in Georgia, 31 in Florida, 14 in Mississippi, 26 in North Carolina, 104 in South Carolina, and 26 in Virginia. The fact that the largest numbers of Bantu place names are found in South Carolina suggests that more Bantu-speaking Africans were enslaved in South Carolina as a single homogenous group than any other group of Africans.
_________________
The pussy is free, but the crack cost money (BDP 1989)