A Gullah Geechee Grammar

The Gullah Geechee language, also known as Gullah or Geechee, is a unique creole language spoken by African Americans in the coastal regions of South Carolina, Georgia, and Florida. Here is a brief overview of the grammar and features of Gullah Geechee:

1. Phonology:

.              Gullah Geechee pronunciation includes distinctive features such as the "r" sound being omitted    at the end of words and the "th" sound often pronounced as "d" or "t."

.              Vowels may be nasalized, meaning they have a nasal quality in certain contexts.

2. Noun Phrases:

.              Gullah Geechee nouns do not have gender or grammatical number (singular/plural).

.              Possession is often expressed using the preposition "da" (meaning "of") followed by the         possessor.

3. Verbs:

.              Verb forms in Gullah Geechee are relatively simple, with minimal inflection.

.              Verb tense and aspect are usually indicated using auxiliary verbs or adverbs. For example, "bin"   indicates past tense, "da" indicates ongoing action, and "done" indicates completed action.

.              Negation is typically expressed using the word "ain" or "nay."

4. Sentence Structure:

.              Gullah Geechee typically follows a subject-verb-object (SVO) word order.

.              Questions are often formed by using question words at the beginning of the sentence or by   using rising intonation.

.              Relative clauses are commonly formed by using the word "wha" or "wa" (meaning "that" or              "who") to introduce the clause.

5. Vocabulary:

.              Gullah Geechee vocabulary reflects its West African and English roots, with influences from                various African languages, particularly those spoken by the Gullah Geechee ancestors from               Sierra Leone, Ghana, and Nigeria.

.              It incorporates African loanwords, such as "tumbakru" (meaning "large outdoor cooking pot")     and "gumbo" (referring to a type of stew).

.              English words are often modified or used in unique ways, reflecting the language's creole    nature.

It's important to note that Gullah Geechee is primarily an oral language, and there is some variation in its grammar and vocabulary across different regions and communities. This overview provides a general understanding of the grammatical features of Gullah Geechee, but a comprehensive study of the language would delve deeper into its nuances and specific usage.

Cuba in New Africa

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The contradiction between Cuban exiles and African Americans would be due to the support for the Cuban government for the last ones; which is nevertheless supposed, since it is limited to its socialist factions, in its natural effort to monopolize that community. Even then, it resorts to the same historical (moral) transcendentalism with which socialism justifies itself; in direct contradiction with the practical nature of that community in its marginality, both historical and political. The inability to make this distinction would show the sublimated racism of this traditional, mostly white exile; but also the other of its growing black minority to overcome that, responding to the same cultural nature.

This stagnation would respond in turn to the strategy of Cuban government, to truncate the development of blacks; when at the triumph of it revolution intervenes their societies, while at the same time meddling in the American racial conflict. This is often overlooked, but it underlies the complexity of that American racial conflict; monopolized by the legitimacy of the civil rights confrontation, but under the pressure of traditional white liberalism.

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The conflict is born as part of the process of emancipation, and the projection of blacks in their own development; with a slope that seeks this development in a class sense, as part of the national bourgeoisie; and another that has its priority in civil rights, as part of the nascent American socialism, in contradiction to white workers. This goes back then to the origins of the NAACP, as part of that liberal patronage and control over blacks; which displaces the black leadership —with its own interests in a black bourgeoisie— using the political and indisputable legitimacy of W.E.B. Du Bois.

Black Cubans have a privileged position in that conflict, given our dual condition; being able to influence the conflict with effective mediation, just by understanding the reality of black Americans; of which we participate because of our own ethnic uniqueness, as well as the condition of the exile. We could highlight in this the falsity of this contradiction, limited to the political priority of the liberal (white) tradition; that in its neo-conservative function, it does not hesitate to subordinate itself to any contradiction typical of post-industrial society.

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For this we have direct access to the parallelism in the process, which with more or less virulence, is the same; since the so-called resurrection of Vesey in Carolina, which reproduces that of Aponte in Cuba, any of them effectively proved; but that fostered in both cases the military corporate development, while limiting that of blacks. The very emancipation of slavery, after the civil war, was a secondary but decisive object; that resolved at the last moment the stalemate of the war, apart from being conditioned by the Jim Crow era and prison reform.

Like many other cases, all of this is hidden in that heroic tradition to which the humanist archetype reduces us; that sustains that liberal tradition, in the same ontological error that distorts the West from its very historical root. This may be the meaning of the New Africa, concretized in the Cuban black exile, even as an historical transcendence; in which the West completes its evolution, with its preservation of this ethnic uniqueness with the integration.

New Africa —like Santa Monica de los venados, Macondo, and New Venice—would correct the ontological excess that vitiates the West; resizing the Christian dogma of the Trinity on its ontological scope, saving it from its political corruption with the magic of Hoodoo. In short, magic is nothing but the way in which the Being relates to reality, interacting with it; not only with its technological redetermination as a culture, but also in the understanding of those ontological determinations. That is after all the over-rationalization that pushed the West down the slope of its corruption, with its Idealism tradition; in that diffuse historical beginning of his, in which he bases his transcendentalism as ontology, now reversible.

The cases of Aponte and Vesey

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In 1812 and 1820 there were the insurrections of Aponte and Denmark Vesey in Cuba and the United States; which were never proven, even with modern forensic methods, but are still treated as historical facts. The strange thing is how these facts acquire historical consistency, by the mere fact of their probability; it doesn't matter if the inability to prove their historical factuality —even today— makes them even more unlikely.

This means that the transcendence of these facts would be in their moral value, which is what makes them strangers; functioning like myths in classical cosmologies, grounding (historical) reality with its dramatic representation. That makes sense, since cosmology is the hermeneutical spectrum of existential reflection; with which the Being organizes its own determinations, for its own realization as an entity, in its peculiar reality.

However, we must not ignore this other problem —also factual— of the manipulation of history; since that is determined here by the political elites, which in their specialization generate their own interests. Not that it has ever been otherwise, except for the time it explains the functional exceptionality of democracy; sure that with the relativity of everything that’s real, preserving as much as possible the balance of the individual as Being as social.

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This case is explained by the Minoan cataclysm, consisting in the lack of political institutionality by the religion; which preserving the function of its religious infrastructure, it did not however segregate a special elite. So much so that when the phenomenon is reproduced in the Roman republic, it is inevitably corrupted in the patriciate; that made politics a specialization, opening itself to corruption with the development of those special interests.

In either case, the archetype is always that of heroism, in which the Being is realized by its moral supremacy; just that as a code of customs and conventional on it, this is only another form of transcendentalism. In all cases, cosmology stands out as the ontological referent, proper to the religious function; corrupted in this specialization, by the infra/suprastructural function of politics, which affects its reflexive effectiveness.

Beyond this peculiarity, what stands out here is the manipulation of history, affecting the realization of the Being; thus subordinated to those special interests of the political class, which provides its existential reflection as an ideology. In these cases this becomes evident, first by the decharacterization of the characters of Aponte and Vesey; channeling above all the political potential of their marginality, according to the humanist ideological scheme.

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This is the specter that finds its cultural apotheosis in the French Enlightenment, since the seventeenth century; in the same sense then of the transcendentalism of the idealist tradition, as opposed to the original pragmatism. In principle, the contradiction would be fallacious, if Christianity already resolves the dilemma of the real as transcendent hand; Not only providing the cosmological transition, from teo to androcentrism, but also in that political sense. This refers to the mystery of the Trinity, as of that bivalent character, in the immanence and transcendence of Being; in that transcendence is even a condition of this immanence of Being, given in the presence of the Father in the Son.

Hidden in the conceptual density of the problem—as irrational—is the moral premise that cements the system; first justifying its policies of racial segregation and military corporatism, in a vigilante society; More seriously, it provides a founding myth by which the same order permeates the new system with its moral determination. Blacks, in adoration of the imposing statues of Vesey and Aponte, end up thanking the regime that erects them; without attending to their own foundation, in that deed of the Seminoles, entertained by the moral grace that still determines them in the emptiness of a myth.

The strange usefulness of the white black folks

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As paradoxical as reality can be —and politics as a reality—, the way to gain political leverage may be to lose it; because the grip of force would only provoke a reaction, as powerful as the grip itself, in a virtual stalemate. This is because political power is always a unidirectional dialogue, not the fantasy of Modernity as rational fairness; since that dialogue is between the ones who have the power and those who doesn’t, where power translates as political consistency.

That’s what makes a defeat of a stalemate, for those who lacks the effective power on the clash; making of their weakest the ones with more possibilities of thriving, adapting to its opposition. This is then the paradoxical but practical value of the white Black people, as the ones with actual leverage on the political struggle; because the ability to condition that political fields with their sole presence, against the odds of the strong ones.

This lesson came from history, on the outcomes of England and French monarchy as examples of this struggle; due their respective weaknesses and strength, for which the first transitioned to parliamentary, while the other was too strong for this same process. As such, it wasn’t the strength of the Northern states what gave the victory to the Union on the American Civil War; but the weakness that forced them to open to that new resource they despised, with the Emancipation of slaves.

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Then, and as such again, it’s because those white Black people that Black people may find their way to political thriving; not because any actual gain they could bring to their people, but because the havoc they create with their contradictions. This is what at the end unifies black people, not against the whites but for their own sake; which gives them that political leverage their need for their own development, but kidnaped by the white blacks in its conventionality.

These white Black people work only and naturally in their own behalf, as every political elite and even every political actor; because social classes lack consistency in its conceptual nature, besides what it derives from its individuals. It’s that individualism what prompts the contradictions among those white Black people, in their submission to conventional power; creating the chaos among the people they say to represent, who then needs to reorganize by themselves, around their practical (no moral) needs.

All this, while the powerful contradiction coming from conventional powers is diverted, to those white Black people; to keep them satisfied —and disciplined— in their artificial needs as a social elite, so disconnected of their own reality. So the peculiarity here is the behavior of those Black people, trying to make sense of their world by themselves; for which they need to first distance themselves from those white Black people as from society itself, and then from those contradictions.

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That’s peculiar, because this is what can be called an “auto poiesis” (Maturana), as a self-created systematization; resulting in a new and progressive consistency for that new world of them, around their own and real (not moral) needs. On this process, those white Black people will be like natural victims of their own weakness, for which they thrived on the white society; but as a basis for this other one, of which they can participate only in this way for they own lack of consistency, which made them useful only for the white society.

Of course they can change that nature of them, choosing a non-conventional approach to politics; and thus living the same social struggles of their people, from which they fled in their lack of consistency. But that is totally a secondary matter here, as any individuality for the transcendent organization of reality; in which functional relations systematizes everything as a simple element, looking only at its functionality.

Magic, the riddle of reality

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Magic could be how people do transactions with nature, with tangible results or not depending on the point of view; but even if that’s its immediate objective, its basic function could be more intricate in the deepness of reality determinations. At the end, reality may be a mere convention itself, of which humanity makes its own sense as objective; so it’s natural that a relationship with so bizarre and weird object is equally bizarre and weird.

Besides all that, the core value of magic could be that relationship itself rather than its objective, as proper of reality; which involve both —the human being and its objective— as a nature, in that weirdness. By the way, being proper of the subject —not the object— this objective would be then subjective; as part of that weirdness of reality, which involves all of them in its own bizarre nature.’

As complicated as this may sound, it doesn’t mean that reality doesn’t have consistency, just objectivity by its own; like a very fluid interconnectedness, in which each part creates its own determination of the whole. So everything ends here as an structure, with blurred borders between its functions, that in some cases overlaps; explaining the struggles to concert the different forms in which reality express itself, as the tough mission of science.

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As illustration, the apparent contradictions between general relativity and quantum and classic physics in  science; as anyway this weirdness could mean —weirder yet— that culture may determine reality back too. All of this creates an interaction, in which object and subject exchanges determinations in both directions; and this last being the most certain reality the subject interacts with, in a beautiful scale of states of its own consistency.

That being said, magic could be the way the human being could reflect its own existence, from reality as a nature; making sense of all that weirdness progressively, as an understanding of its ontology. That’s nothing that can be done straight (rationally) and without mistakes, like the pretentions of philosophy; that costing some millennia to humanity, is barely an instant in terms of cosmos, as reality in the development of a nature.

This doesn’t means that philosophy —and science at its center— is a mistake, but leads to mistakes in its excesses; like that specializations it prompted in philosophy itself, distorting the perception of reality with its pretentions. In all this, even if the human is the center of humanity, it’s still insignificant in the whole structure of reality; being only the crown of creation as creation is that subjective objective of human reality, with God as its first representation.

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This would mean that reality should be something deeper and more complex than its physical nature, a hypostasis; in a process of overlapping determination as super imposed states, ultimately expressed on that physical. That’s of course deeper yet, since this physical nature would be just another state of reality; which only the egocentrism —of this relationship with reality— could understand as ultimate, and not just another intermediate state.

If humanity were mature enough to don’t suicide systematically with greed for power, could understand this weird deepness; for which even death would be just a transition, in even a more rational way than the gross dualism of Idealism. But let’s be clear, humanity is not that mature and it effectively kills itself in that greed for power; which makes sense, since more or less is power what makes a possibility of life in nature, even in culture as an artificial nature; but power is then an useful property of the object, not of the subject, and less still the object itself, explaining the problems of this greed.

Morals aside, that was the problem that led to the development of philosophy, which is not a sad thing as a principle; but making those excesses of political distortions, that jus retard the other progression of knowledge and spirituality. Not that it’s avoidable, as a natural derivation of the own development of reality; leading after all to this better understanding of the physical, with all that bizarre weirdness of quantum entanglement; not only as first determinations of reality, but the whole riddle on the magic in which humanity can understand it.

After all, the only reason we know this is because we have complete the round of Pi, as the more than three millennia of physical knowledge; on which that separate reality of knowledge itself grows enough to create its own references, upon which generated its own re-determinations. The reference to Pi is as the mathematical constant that regulates the growth of (any) reality; with the limit of the three times the original body as a critical mass, from which that original body start its own redeterminations.