Jamaican Creole Words (A lexicon)-gctid29071

[Ɔbenfo Ọbádélé]

Note: Many of the words listed here were chosen due to their being examples of Kmtyw language (Twi, Kikongo, Haunited snakes, Amharic) retention, or implied Kmtyw cultural retentions, (or simply because I liked the word ).  
 To view full list: http://privatewww.essex.ac.uk/~patri...JCwords.html#c

Some Recent Jamaican Creole Words
 By Peter L. Patrick
 
[An earlier version of this word-list appeared in the journal American Speech in Fall 1995, 70(3):227-264. The list is prepared in accordance with their style sheet for glossaries.]
 
 This is a list of about 130 words in Jamaican Creole, which are not given in the standard reference work, the Dictionary of Jamaican English (cited below as DJE; see the References section at the end of this list). They're "new" either in the sense that they were not used when the fieldwork for the DJE was done in the 1950s and early 1960s; or the form was previously listed in the DJE, but a new sense is given here; or vice versa. Some of the forms exist in English generally, but appear here with new or extended meanings -- see e.g. draw, with a sense which is not among the 89 listed in the Oxford English Dictionary (OED). A few words here were listed in the DJE but have new or fuller citations here. At the end is a short list of items which I'd like more information on before I include them as full entries (click here to jump to that list); if you can help, please contact me at patrickp@essex.ac.uk . (The list of people who helped me with this is given below, and if you do too, I'll gladly add you to it! At the end I give a list of references from which entries are drawn.)
 
 The definitions here are longer than is common in many dictionaries; my purpose was to explain the social context of the words, and to give them fuller illustration than is often the case in dictionaries. About half of the citations here are taken from tape-recordings of natural Jamaican speech made either by myself (1989-90, 1992b), by Profs. Frederic Cassidy (original field tapes 1952) or David DeCamp (ditto 1957), or by Prof. Arvilla Payne-Jackson and colleagues (1978-94). Many others were taken from the oral histories of workign-class women in Sistren (1987), which were originally tape-recorded, or from Gunst (1995), or in a few cases recollected from my own united snakesge (I learned Jamaican as a child in the early 1960s). The rest come from Jamaican literature, news media, scholarly work, or popular song.
 
 The Lexicon  
 
 A  
 
 avoid /avaid/ vt Prevent 1958 Nov DeCamp tape 4A-43, Reel 21a elderly yam-grower
 
 from rural Craig Hill, Manchester "[DeCamp:] What you do to avoid-- ahh-- being
 
 robbed and killed, when you get your money in the town? You cyaan't
 
 'vaid it. [D:] A wha you do then? Is only di govament could avaid it, we
 
 cyan't avaid it." (The speaker believes actively preventing such crimes is beyond the
 
 average person's ability.)

C

check fi /chek fi/ v phr 1: Like, approve 1987 Sistren 274: "Mi definitely no check fi
 
how him deal wid woman." 1995 Gunst 206: "C. stared hard at the [Hasidim in Brooklyn]. 'I don't check too much for white people,' he muttered." 2: Be attracted to,
 
 desire, esp between sexes, as in Bwai, him really check fi di DAWTA! 'Boy, he really
 
 likes that young woman!' (author's own united snakesge) (used in 1970s slang especially in this
 
 sense) 1977 Lloyd Lovindeer song "A Tale of Two Couples" "Oh girl, she don't check
 
 fe baldhead Johnny because the dreadie don't want to dance, dance, dance with a
 
 baldhead, ... him still check fe Liza" 1982 Pollard 30 "check to befriend the
 
 opposite sex."

criss /kris/ attrib [< crisp] 1: Fashionable, fancy, eye-catching (esp for dress or new
 
 items), as in Dem shoes de kris, ee? 'Fancy shoes, eh?' (author's own united snakesge) 1995
 
 Gunst 88 " 'Them nice-up themself for the dance,' Brambles said approvingly. Then he
 
 looked at me in my habitual khaki shorts and limp cotton shirt, damp with sweat. 'I never
 
 see an American DAUGHTER dress like you. Why you no put on somethin crisp?' "  
 
 (extension of earlier sense 'proud', itself derived from describing 'a manner of walking:
 
 conscious of one's value, beauty' [DJE KRIS, sense 2], but restricted to a person's bearing.
 
 Nowadays used to describe physical appearance of objects as well, esp items that display
 
 personal style such as shoes, jewelry, even a car, in which case it is always positive and  
 
 complimentary.) 2: Fastidious regarding appearance; haughty, disdainful, supercilious
 
 (esp frequent in combination CRISS-MISS, a gendered epithet for young women which
 
 implies STOOSH demeanor, like other terms describing social-climbing behavior which are
 
 stereotypically associated with females; cf SPEAKY-SPOKY) 1987 Sistren 132: "I didn't
 
 want anybody to touch my uniform. Is 'Criss Miss' they used to call me. I didn't play and
 
 sweat-up."

cudjoe /kojo/ v [< Fante, Twi, DJE sb sense 1 'day-name'; perh rel DJE vb B 'beat'?]
 
 Keep one's mouth closed, not tell what one knows (opposite of CHAT) 1984 Ryman 103  
 
 (reporting a 1976 interview in Prospect, St. Thomas, tape AC-DR INT-K/3, K/4) "Is a
 
 secret plant, we nuh know whe it come from, an what is in it so, but it powerful bad and
 
 man know de use of it ... (but) me a fe cudjo. De Maypole is a secret dance."

D
 
 dead-yard /dedyaad/ n [ < dead + yard, DJE 'dead man's yard after burial'] Ceremony
 
 after a person's death and burial, usually in their own family home or YARD (It involves  
 
a series of activities stretching over many days and nights [see also DINGKI-MINI, NINE- NIGHT], most of which take place out of doors at the person's family home or YARD. The
 
 entire occasion, and not just the physical location itself, may be referred to as DEADYARD,
 
 extending the DJE sense. Formerly the principal occasion for performing, teaching and
 
 learning many folklore genres.) 1992 July 18 Patrick tape JC-R4b-33 cane-cutter, 43,  
 
 man from Bath in St. Thomas "Anansi story? to talk, like just sit down and talk them?
 
 All at dead-yard and-- Yeh, dead-yard we used to keep up them thing, the Anansi story."

dibby-dibby /dibidibi/ attrib [Etymology uncertain; DJE sv divi-divi in sense 'Caesalpinia
 
 plant'] Worthless, trifling, trivial; contemptible, petty (in common use as a diminutive,
 
 pejorative, and/or insulting term, as in Da likl dibi-dibi ting-de! 'That contemptible little
 
 thing!' [author's own united snakesge]) 1989 May JBC-TV national news report, tape JT-1
 
 "Supporters of the JLP opposition political party [which had just lost an election ending 8
 
 years in office], at the opening of the new Parliament, cursed the new portfolio of
 
 ministers as constituting a 'dibi-dibi government.'" Sept 1 Daily Gleaner concert review
 
 in social column "And for those of you who think that reggae music is dying and has
 
 been completely overshadowed by slackness and dance-hall, you should have been there
 
 to experience the excellence and rapture that was Dennis Brown on Saturday morning. As
 
 one young man about 18 years old who was walking ahead of me said, as we made our
 
 way home to the strains of Bob Marley's 'One Love', said, 'A that a music. Dance-hall a
 
 dibby-dibby business. Next year mi naa waste mi money an' go listen to no DJ."
 
 draw /draa, jraa/ vt Tell, perform (one of a class of performed speech events that
 
 includes stories, riddles, jokes, and proverbs) 1992 July 18 Patrick tape JC-R4b-37  
 
 cane-cutter, 43, from Bath, St. Thomas initiating an Anansi folktale (immediately after
 
 having told a personal narrative and a nursery rhyme) "Anansi story different from
 
 duppy [story] still, you know. Me go draw one here now! Breda Anansi an Breda
 
 Takuma..." (extension of the 6 senses cited in the DJE)

duppy chocho /dopi chocho, dopi chuocho/ n Tree Morinda citrifolia; or its inedible
 
 fruit; cf. JUMBY CHO-CHO (not related to the CHOCHO vine, Sechium edule, and its larger,
 
 commonly-eaten fruit; see also DJE DUPPY sense 4, 'attrib and comb' and subsequent list
 
 for other duppy- prefixed plants, Rashford [1988, 8], and next two entries, for plants with
 
 unusual characteristics associated by Jamaicans with the spirit world) 1982 Robertson 4
 
 (quoting Louise Bennett poem 'Bush Medicine') "Duppy cho-cho will wash 'way bad
 
 luck."

duppy coconut /dopi kuoknat/ n Tree Barringtonia eurasiatica; or its inedible fruit, which
 
 resembles half-grown green coconuts

duppy rice-and-peas /dopi rais an pii/ n Tree Pithecellobium unguis-cati; or its inedible
 
 fruit, which resembles the colorful red-beans-and-rice staple dish RICE-AND-PEAS (not to
 
 be confused with either the Quisqualis indica creeper vine, also called RICE-AND-PEAS
 
 [DJES n 2] for its red, rose and white flowers, or DUPPY PEAS, the inedible wild peas of
 
 the vine Crotolaria verrucosa or C. retunited snakes)
 
 E
 
 ettu, etu /etu/ n [< Twi, DJE] Dance occurring on the occasion of an ETU funeral or
 
 wedding feast 1987 Sistren 235, woman performer, 30s, from St. James "Dancing help
 
 me to understand we culture better because ah haffi study we roots to understand di roots
 
 dances like KUMINA, BRUCKINGS, POCO and Ettu." (This ambiguity in names for dances
 
 and ritual events also holds true of the other ceremonies cited.)
 
 F
 
 fanti /fanti/ n, attrib [ < Akan Fante 'proper name of Fante language and people']  
 
 "Black Jamaicans who did not rebel and who remained in slavery" (Dalby 1971, 50);
 
 attached to name to signify slave status (Rivalry between two ethnic groups of Akan
 
 peoples on the Gold Coast of West Kmt, "the inland Ashanti, noted for their hostility
 
 towards white men, and the coastal Fante, who co-operated more readily with eureurasiaan
 
 traders", evidently survived in Jamaica, esp among the Ashanti-dominated Maroons.
 
 Maroon tradition in Moore Town preserves this in the tale of a war between the sisters
 
 Shanti Rose and Fanti Rose; the former is also said to have fought the white man and
 
 gained her freedom, unlike the latter [Dalby 1971, 49; cf. Bilby 1984].) 1989 Aug 9
 
 Patrick tape JC-U10a-46 middle-class Kingston woman, 82 (recalling her Scottish tailor
 
 grandfather and ex-slave grandmother) "Granny couldn' read, and he bein' an English
 
 man. ... But, they had a color prejudice that I didn't like so much, as a child. He had a
 
 lovely home. But Fanti Granny had other brothers and sisters, but would you believe
 
 now, ha! even dough him married to this, ex- black slave woman, none of the relatives
 
 could come t'rough di front gate. No. They had to walk to the side."

fenky-fenky /fengki-fengki/ attrib [etymology uncertain DJE 175] Few, scanty. (This
 
 quantifying sense is perhaps derived from DJE sense 2 'slight, puny', in reference to a
 
 person's physique.) 1966 Bennett 208 (poem "Gay Paree") "An me tink how fruit a
 
 ukkk / Price an pedigree so high, / Dem amount so fenky-fenky, / Me kean even feas  
 
 me y'eye." (Folk poet Louise Bennett scornfully notes the high price and small quantity
 
 of fruits available in ukkk; kean is her spelling of /kyaan/ = 'can't'.)

fill(ed) /fil, fild/ attrib [fill + past ppl -ed, variably] State of religious ecstasy that may
 
 range from peaceful spirituality to full possession (Term used to describe participants in
 
 POCOMANIA religious services; the former state is exemplified in citation below, as a
 
 woman returns from a Poco church to her disapproving husband.) 1987 Sistren 85  
 
 woman recollecting childhood incident from 1950s-1960s "When we reach home me
 
 faada say, 'Foolishness! Me no see why dem haffi do dem tings fi praise God.' Me
 
 stepmada no say notten. Dat time she deh filled, so she no answer him."

fly /flai/ v Look quickly or surreptitiously, peek, sneak a look 1987 Sistren 233: "'Him  
 
 a go married di end a di month.' 'Yuh too lie!' 'If yuh tink a lie me a tell, any evening
 
 him come round yah just fly di dashboard in di car see if yuh see di invitation dem.' " (A
 
 woman, having discovered that her lover is getting married to someone else, is advised by
 
 a friend to sneak a look in his car at the wedding invitations.)

G
 
 guinea bird /gini bod/ n [DJE 1774, obs] Kmtyw-born man or woman during and
 
 after slavery time (disdainful) (still in use in song known to Kumina groups in St.
 
 Thomas and to Maroons of Portland) 1971 Dalby 49 transcription of song by Ruth
 
 Lindsay of Moore Town "which she said was originally sung by the [A]Shanti when,
 
 trapped in the woods of Jamaica by the BAKRA (i.e. white man), they yearned to return
 
 home. [Note] the reference of the singers to themselves as guinea birds. This latter term is
 
 recorded in the [DJE] as an obsolete derogatory term to refer to Kmtyw-born negroes
 
 (with an illustrative quotation from the 18th century), whereas in Ruth Lindsay's song it
 
 clearly retains a non-derogatory sense, reflecting also the fact that as guinea-birds (i.e.
 
 domestic guinea fowl, restricted in flight) the Ashanti were unable to fly home to the
 
 Guinea Coast. [Song:] 'O mi gini bod o, O mi gini bod e-e, Mi a gini bod o, Wi byan
 
  a gini kos i. ... Wi wan go hom e-e, Wi wan go hom o, Po' wi gini bod e.' "

guinea people /gini piipl/ n Jamaicans strongly identified with Kmtyw ethnicity; hence  
 
 the Maroons (modern reference) (Contrasts with the sense of GUINEA- in other
 
 compounds, GUINEA-GRASS, GUINEA-MAN, as 'born in Kmt', 'brought from Kmt', or
 
 simply 'foreign', from which it evidently derives) 1952 Cassidy tape 6A-12, Reel 8b  
 
 street revival speaker in Highgate, St. Mary "Yu waan pie fi da myuzik ya, duo. Unu
 
 hafi kiip somet'ing far de gini piipl-dem fi biit dem music, dem hafi go kot dem mesidj!"  
 
 ['You should pay for this music. You have to contribute something to the Guinea People
 
 for playing their music [or] they will have to cut their message!'] 1992 July Patrick tape
 
 JC-R14b-40 young woman in Hanover, roadside fruit-seller of Indian extraction "The
 
 older heads maybe, like the Guinea People them. A dem me tell you say woulda tell you
 
 'bout de real Patwa. Dem black an' dem strong, dey live to old age. You find dem like all
 
 Maroon Town and so."
 
 J
 
 jenkoving /jengkoving/ n [etym unknown, DJE obs exc hist, 1739 --> 1914] Musical
 
 instrument made of a jar or gourd, played by covering and uncovering the mouth, causing
 
 the air inside to vibrate 1981 Ryman 44 "Jenkoving ... documented and described in
 
 the 18th century as a musical instrument made from an empty bottle or calabash, played
 
 by slapping the hands over the open mouth." (quotes Sloane 1707, which describes but
 
 does not name the instrument) 1984 Ryman 107 (reporting a 1983 interview, tape AC-
 
 DR INT-K/9, with a musician and folklorist who studied a May River, St. Mary, Kumina
 
 group) "a gourd jenkoving, described by Marjorie Whylie as being played by blowing
 
 across the open end of the gourd". (Citations in DJE [1739, 1914] both report the
 
 instrument as consisting of two jars over the mouths of which the player claps hands;
 
 gourd version probably older.)

junga /jonga, junga/ n [DJE rare; only in sense 'a fishing lance'] Maroon throwing or
 
 stabbing lance used for hunting wild boar 1952 Cassidy tape 7A-30, Reel 10a Maroon
 
 man of Moore Town, Portland (describing hunting and trapping wild hogs and JERKing
 
 their meat) "I draw out my junga and hit him in his side ... a junga, lance. Junga is about
 
 [2 ft.] length, an' you put a stick on it. Stick is about 3, roun' 3 yards long. You throw it.
 
 If [the boar] is very near to you, you hold it and kill it." 1981 Bilby 71-2 "Traditional
 
 Maroon spear, made of a carefully sharpened metal blade attached to a long wooden
 
 haft ... an object of pride and a symbol of Maroon identity used in Kromanti rituals".

junk /jongk/ v Cut into large pieces (The DJE entry has the sense of roughly chopping
 
 or CHUNKing [OEDC].) 1952 Cassidy tape 8A-30, Reel 11b man in Prospect, St.
 
 Thomas (telling folktale) "Anansi shouted aloud, 'Cut di rope, Muma!' ... And di mother
 
 junk di rope in two, and Tiger drop at the tree-root." (Anansi's mother, mistakenly pulling
 
 up the enemy Tiger in a basket to her tree home, is in too much haste to worry about
 
 precision.) (As used by carpenters and boat-builders, however, JUNK may also imply  
 
 'cutting wood to precise lengths', as in the careful measuring and cutting of boat parts to
 
 fine tolerances of less than an inch.) 1952 Cassidy tape 6B-13, Reel 9a boat-builder
 
 (since 1935), Port Maria in St. Mary, the son of a boat builder from Hanover "[Cassidy:]
 
 What do you mean by junking it? Cut the two ends to the exact length of
 
 boat you want."

K
 
 kananga water /kyananga waata/ n [poss < Kikongo kalunga '(Angolan) lake, sea, ocean',
 
 Laman 1936, 207; but also in senses 'proper name' and 'in the depths, right at the bottom,
 
 in the heart of the earth'. Cf. also Bettelheim (1979, 323), quoted in Ryman (1984, 84),
 
 kalunga is also the name of an underworld deity and/or the home of this God] Type
 
 of holy water used for purification in Revival ceremonies 1964 Patterson 141 male
 
 church leader, Shepherd John, cleansing a sinful woman: " 'Bring de robe an' de cananga
 
 water an' call de Water Mother'. The period of cleansing began with a purity bath.
 
 [Shepherd John] sprinkled some of the cananga water over the room, then poured the rest
 
 in the tub. Then the Water Mother came forward, helped her in the tub, and bathed her
 
 from the neck downwards."

kimbembe /kimbembe/ [perh < Kikongo ki-mbembe 'proper name; village name', Laman
 
 1936, 249; but also perh < king + BEMBE] Place or group-name that occurs in song
 
 within Anansi folktales 1952 Cassidy tape 8B-27, Reel 12a man from Morant Bay, St.
 
 Thomas (telling Anansi story) "[Anansi singing as he attempts to entice the King's lame
 
 son to walk again] King-o, King-o, Kimbembe King, King son a shuffle down,  
 
 Kimbembe King" (This may be a reduction of King-bembe-King, with BEMBE again as a
 
 rhythmic element whose original sense may now be lost. This would parallel the
 
 reanalysis of Kikongo Ki-nzambi 'godhead', name of the chief deity invoked in Kumina
 
 Country rituals, as King Zambi or Zambi Mpungu; see Ryman 1984, 84; Bilby 1994)

kumu-kumu /kumu kumu/ attrib [perh < Haunited snakes kumu 'waiting for', Abraham and Kano
 
 1949, 553; or < Kikongo kumu 'vocal expression of displeasure, repugnance'; also
 
 'disobedience, lack of respect, insubordination', Laman 1936, 334] Cowardly, diffident,
 
 tentative. 1990 Jan Patrick tape JC-U78a-36 man, 24, from Pepper, St. Elizabeth
 
 (speaking of a situation where he and co-workers at a supermarket were unable to band
 
 together to demand overtime pay) "Dey won' go to de man-dem an' put dem under
 
 pressure at once, everybody coward, dis one kumu-kumu. ... Dat mean to say, you talkin',  
 
 and you 'fraid fi go to dem, you just go-an'-draw-back business, so we just call it kumu-
 
 kumu." (See also Bilby and Fu-Kiau [1983, 75] who offer KiKongo kumu 'meter;
 
 melody; rhythm; to play a musical instrument' as an etymon for KUMINA.)

myamaid, mermaid /maiamied, mormied, mamied/ n [< mermaid, but perh also < MYAL
 
 + -maid] Mermaid, RIVER-MAID or -MUMMA; see also SEA-MAHMY (River deity with long
 
 straight hair (and often fair skin) who lives in deep springs and blue holes, can appear as
 
 a fish, and may be given feasts by Revivalists, either annually or in times of drought.  
 
Banbury [1893, in DJE 383] notes "mial songs and dances were done for [the Rubba Mama].") 1991 Aug 6 Payne-Jackson tape AD-032a-26 man, 35, herbal healer from
 
 Woodside, a community in St. Mary known for mermaid sightings and religious
 
 ceremonies "I cyan tell you somet'ing NATURAL about myamaid. ... She saw dis little
 
 brown woman, in de water. ... Pretty little white woman sit up on top of de rock,
 
 combing 'er hair, an de 'air was tall. She was very frighten because it looks like a baby,
 
 de size, but it look like a woman in de face. She run an shout out, an she 'eard when de
 
 mermaid took off in de wata. [People said] she should neva come out an tell it to de
 
 public, she should keep it to 'erself, an den de mermaid would dream 'er an give 'er
 
 somet'ing. ... It was natural about 'er seein de mermaid-- da's not a story." (The usual
 
 reflexes of ME [3r] are JC /o/, /or/, and sometimes /er/, e.g. /ton/ 'turn', and /form/ along-
 
 side /ferm/ 'fern'; but several words have yielded /aa/, sometimes with palatalization of the
 
 initial, as /fyaan/ 'fern', /saach/ 'search', and /naavis/ 'nervous'. See also DJE, lii-liii.)

S
 
 satta /sata/ vi [ < Amharic sat't'a 'give, grant, provide, accord' Leslau 1976, 59; see
 
 SATTA MASSAGANA] Stay, remain, wait, patiently and tranquilly; take no action 1979
 
 Lloyd Lovindeer recording Ride Ride Ride "No dreadie, we naw run. ... Satta, dreadie,
 
 Hang on in deh. ... Manners up yourself, satta with me, me SPAR." 1982 Pollard 36:  
 
 "satta relax; stay where you are; keep calm; stay on, stay put; rest; quiet" 1987 Sistren 178:
 
 "Sometime yuh cyaan leave, cause yuh no have noweh fi go, so yuh just haffi satta."

satta massagana /sata masagana/ v phr [ < Amharic sat't'a, see SATTA, + amasaggana
 
 'thank, be grateful, praise, glorify' Leslau 1976, 25] Give thanks (Rastafarian speech)  
 
 1969 Song by The Abyssinians "Satta Massagana" "Satta amassagana ahamlack,
 
 Ulaghize." 1991 Adams 61: "Sata: a verb, from Amharic? In Rasta patois, it means
 
 'to rejoice, to meditate, to give thanks and praise'." 1993 D. Manning, writer of "Satta
 
 Massagana," interview, Heartbeat HB-120 notes: "Satta massagana means 'Give Thanks.'"
 
 stoosh /stush/ attrib [cf DJE stoshus] Haughty, supercilious; pretentious; overly proud  
 
 (now mostly pejorative, but see earlier positive senses of STOSHUS; note that they were
 
 rural, while citations below are urban) 1989 Aug 28 Daily Gleaner letter to the Editor
 
 "In the Flair magazine of Monday July 17, GW made mention of Ziggy Marley's patois  
 
 accent and noted the difficulties that his fans were having in understanding whatever was
 
 being said by their reggae star. May I say that I also have noticed this and though I do
 
 understand what is said, I often wonder why he goes to the extreme. I do hope Ziggy
 
 does not take bad heart to this fact but will try and do something about it. We don't want
 
 him to talk 'stoosh'-- God forbid!-- or with any foreign 'okcent', but simply to speak
 
 comprehensive [sic] English-- bearing in mind that he is not doing this to impress
 
 anyone, but simply to let his fans understand." 1989 Nov 12 Patrick tape JC-U45b-14 &
 
 19 young Kingston woman, 24 "I can write perfect English, but den you cyaan' talk
 
 perfect English to Jamaicans, dey say you stoosh! [laughs] Dey say you stoosh so
 
 sometime you find yourself goin from one place to de odda, you are not stable. ...
 
 [English] sound too decent. When you curse in [English], you sound stoosh. Cyaan' curse
 
 in English, man! People will laugh after you and say, "She stoosh, eenh?" (Note
 
 symbolic value of speech, see SPEAKY-SPOKY)

stooshy /stushi/ n [ < stoosh] Person who is seen as acting STOOSH 1989 Nov 13
 
 Patrick tape JC-U44b-35 young Kingston woman, 23, raised in St. Elizabeth:  
 
 " Dem use to call me a stooshy, yes. [Patrick:] Why? Dem se
 
 me gwan like me too nice. You always neat comin to school an' all dose sort a t'ings, an'
 
 you haadly talk much to them. Dey always say I go on like me stoosh, but it don' matta
 
 to me anyhow."

Y
 
 yangkuku /yangkuku, nyangkuku/ n [ < Akan nyah - 'God's' + kuh kuma 'greatest Ashanti
 
 fetish', Dalby 1971, 41] True-born Maroon; descendant of Ashanti people (opposed to  
 
 BROUNI) 1952 Cassidy tape 7A-18, Reel 10a quot SV BROUNI ("These two terms are  
 
 defined in relation to each other, as opposites" ; see also Bilby 1983, DJE
 
 YANGKUKU APIKIBO)