7 Vodou Albums Interpreted

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Title:
7 Vodou Albums Interpreted
Abbreviated Title:
Rasin Bwa Kayiman, Guede
Physical Description:
Haitian Creole lyrics, English translation and explanatory notes
Language:
Haitian Creole
English
Creator:
Benjamin Hebblethwaite and Tahiri Jean-Baptiste
Publisher:
Benjamin Hebblethwaite
Place of Publication:
Gainesville, Florida
Publication Date:

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Subjects / Keywords:
Caribbean Area, Haitian Creole, Haitian Vodou, Vodou Songs   ( lcsh )

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Source Institution:
University of Florida
Holding Location:
University of Florida
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Applicable rights reserved.
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AA00019844:00001


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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 1 Rasin Bwa Kayiman Guede /Gede Edited by Benjamin Hebblethwaite Transcribed and translated by Tahiri Jean Baptiste and Benjamin Hebblethwaite Annotated by Benjamin Hebblethwaite and Tahiri Jean Baptiste 1.Yo n ap rele yo 1a. Yo, m ap rele yo. Gede Nouvav ou, m ap rele yo. Kwa lakwa m ap rele yo. Trase fouye lakwa, m ap rele yo. Jan Simon Britis lakwa, m ap rele yo. Adj a nou rive. Yo n ap rele yo. Gede Nouvavou, n ap rele yo. Kwa Senbo! Yo n ap rele yo. Gede Nouvavou, n ap rele yo. Gede Nouvavou, n ap rele yo. Adja, nou rive. Dje mwen di kwa Senbo n ap rele yo. Ti Marasa Lakwa n ap rele yo. Kwa Lakwa n ap rele yo. Mpyon Lakwa, n ap rele yo. 1. Them, we are calling them 1a. Them, I am calling them. Gede Nouvavou 1 I am calling them. Cross of c rosses I am calling them. Trace and dig crosses, I am calling them. Jan Simon Britis cross I am calling them. Adj a 2 we have arrived. Them, we are calling them. Gede Nouvavou, we are calling them. Senbo 3 c ross! Them, we are calling them. Gede Nouvavou, we are calling them. Gede Nouvavou, we are calli ng them. Adja we have arrived. God, Senbo cross I say we are calling them. Little Twin Crosses, we are calling them. Cross cross we are calling them. Mpyon 4 Cross, we are calling them. 1 Gede Nouvavou is a spirit in the Gede family. The Gede Rite and spirits signify the continuity of life through death. 2 Adja is an old Lwa who compels the possessed Vodouists to eat glass. This tradition is fo und in Haiti and Benin. The Adja are also a people who live in western Benin and in a few areas in eastern Togo. The towns of Abomey and Porto Novo were both established by the Adja people. The Adja people intermarried with the local population giving rise to the Fon people who are today the largest ethnic group in Benin. Although the Fon are today the inheritors of Vodun, the Adja people may have been the first practitioners. There is also a town in south eastern Benin known as Adja Our ( click here ). 3 The word Senbo may or may not be related to the Fon word S gb God. In modern Fon, the term is considered poetic. Dad S gbo the Supreme Being. In Fon mythology, the creator couple Mawu (f.) and Lisa (m.) depend upon S gb or Dad S gb The expressi on S gbo Lisa is also found. Segurola and Rassinoux (2000: 406) suggest that S gbo refers to the Supreme Being and that Lisa is a distinct spiritual entity. Thus S gbo Lisa may mean Kwa Senbo may course also parallels Catholic theological views on the Cross of Christ.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 2 Sizann Lakwa, n ap rele yo. Adj a nou rive. 1b. Di ch mesye manman mwen nan won, l ape danse. Ch mesy e manman mwen nan won l ape danse. Si w renmen fanm sila, f w renmen l simity lakwa e. Lakwa devan, simity dy. Dye lakwa devan, simity dy. Si w renmen fanm sila, f w renmen l simity lakwa e. Di ch mesye lakwa yo nan won, y ape danse. Dy e o kwa Senbo! Ch mesye, lakwa yo nan won, y ape danse. Si w renmen fanm sila, f w renmen simity lakwa e. Lakwa devan simity dy! Dye lakwa devan simity dy! Si w renmen fanm sila, f w renmen simity lakwa e. Di ch mesye papa mwen av mwen, l ape danse. mmm! Ch mesye, manman mwen av mwen l ape danse. Jan m te renmen papa m pou l al nan simity lakwa e. Sizann Cross, we are calling them. Adj a, we have arrived. 1b. S ay dear men my mother is in a circle, she is dancing! Dear men my mother is in a circle, she is dancing! If you love this woman, you have to love her cemetery of the cross. 5 The cross is ahead, the cemetery is behind! God of the cross is ahead, the cem etery is behind. If you love this woman, you have to love her, cemetery of the cross Say dear men the crosses are in a circle, they a re dancing. God oh Senbo cross! Dear men the crosses are in a circle, they are dancing. If you love this woman, you have to love the cross cemetery. The cross is ahead the cemetery is behind! God the cross is ahead the cemetery is behind! If you love this woman, you have to love the cemetery of the cross Say dear men my father is with me, he is dancing. mm m! Dear men, my mother is with me she is dancing. Hey I loved my father too much for him to go to the cross cemetery. 4 Mpyon in Haitian Creole is a Mpyon Lakwa ouse Ti Pis Lakwa irreverent appellations. These names tap into the humor derision and sacrilege that the Gede lwa are known for. The expressions seem to both denigrate Gede but also the notion of the Cross and death itself This belittling attitude obviously stems from Ge 5 In the Vodou religion death is not an endpoint but a cycle in the revolution of life. As a result, love in Vodou does not end in death but contin ues into the next cycle of life.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 3 Jan m te renmen manman m tout al nan simity lakwa e. Lakwa devan simity dy. Kou pa manman devan gade kou pa m dy la. Jan m te re nmen fanmi m tout al nan simity lakwa mesye. Si n renmen fanm sila f n renmen simity lakwa e. 1c. Bawon men timoun yo. Bawon lakwa men timoun yo. Bawon Samdi men timoun yo nan simity. Vle pa vle, f lavi l chanje nan lakou lakay. 1d. Bawon o m a rele Bawon o! Bawon o m a rele Bawon o! Bawon L akwa moutre m twa mo priy a anvan m ale pou m ka pase av m yo. Bawon bitasyon moutre m twa mo priy a pou m ka pase avk m yo! 1e. Bawon o, Bawon L akwa o m prale. Kwa! Dye Bawon ale mesye L akwa Hey I loved my mother too much for her to go to the cross cemetery. The cross is ahead the cemetery is behind. blow is in front, look my blow is right behind. Man I loved my family too much for all of them to go to the cross cemetery. If you love this woman you have to love her, cemetery of the cross 6 1c. Bawon 7 here are the children. Bawon of the C ross here are the children. Bawon Samdi the children are in the cemetery. Like it or not, his life must change in the yard back home. 1d. Oh Bawon, I will call oh Bawon! Oh Bawon, I will call oh Bawon! Bawon of the C ross showed me the three prayer words 8 before I left so I can pass through the dead 9 Bawon of the ancestral land showed me the three words of prayer so I can pass through the dead 1e. Oh Bawon, oh Bawon of the C ross I am leaving. Cross! God, Bawon left, man the C ross! 6 This song reflects the cycle of life and death. The earlier stanzas reflect on memories of the dancing mother and the perspective to the period aft us that loving human beings also means confronting their mortality. Everyone is destined for the cemetery, the ultimate equalizer, and this song suggests that loving the living also requi res facing their death and our own. 7 Bawon Samdi is the head of the Gede family. He is married to Grann Brijit. Bawon Samdi and the Gede lwa show their affection to children. They are often called upon to heal sick children. 8 The number three is a recurr ent theme in Vodou songs: twa fy twa wch dife etc. The notion number three intensifies the efficacy of the prayer. 9 Here the role of Bawon as guide among t he dead is made clear.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 4 Bawon o, Bawon L akwa o m prale. Bawon o m prale. Bawon o m prale. M a kite peyi a m ale. Bawon, Loran m prale m pral kite peyi a ba yo! Bawon, bitasyon m prale m pral kite peyi a ba yo! Bawon kriminl m prale m pral kite peyi a ba yo! 1f. Pran o wi wa kondwi m ale! Pran o wi wa mennen m ale! Pran zonbi o wi wa kondwi m ale! Ng Leren w bw tafya w ap vin f tenten w anba toujou kondwi m ale djab zonbi o wi wa ki mennen m ale. 2. P ap plase ank 2a. Kwa Senbo kwa! Kwa lakwa kwa! Kwa dy k wa kwa! M p ap plase ank, anye! Kote Marimod ki te plase o? Se vre! Mezanmi pawl la ap pale, vin tande! Rele machann kilt, soutyen, slip, deyodorans [...] K man mezanmi nou pa bezwen m la? M p ap plase ank mesye. Oh Bawon, oh Bawon of the C ross I am leaving. Oh Bawon I am leaving. Oh Bawon I am leaving. Bawon, I am going to Loran 10 I will leave the country for them! Bawon, I am going to the ancestral land I will leave the country for them! Criminal Baw on I am leaving I will leave the country for them! 1f. Take oh wee wah lead me away! Take oh wee wah lead me away! Oh take zombie oh wee wah lead me away! Leren 11 men you drink liquor, still come to fool around below lead me away oh zombie spiri ts oh wee wah which take me away. 2. law wife again 2a. Senbo cross cross! Cross cross cross! Cross behind crosses cross! law wife again, oh my! Oh where is Mary Maude who was a common law wife? Oh man t he truth is being spoken, come listen! Call the panty merchant, bras, underpants, deodorant law wife again. 10 Loran is a place name (toponym). Leren is a pla ce name (toponym); note here the word is pronounced different ly from the song in 1f. 11 Leren is a place name (toponym); note here the word is pronounced differently from the song in 1f.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 5 Kote Marimod ki te plase o. Me zanmi vin w Marimod k ap tiye mpyon anhan Mezanmi vin w Marimod k ap tiye mpyon anhan! Nan bounda July se pt pt. [fart fart] 2b. Ti Nn ou di w anvi raze mwen. Si w ap raze mwen, atansyon tt nan langt mwen He hey! E sa se pa anyen, sa se p lim pan! Ti Nn ou di w anvi raze mwen. Si w ap raze me atansyon nen [tt] langt mwen. Gade chita ti Nn k ap f res douk sou douk anba langt solid o. Zo e zozo e! 3a. Kwa Senbo kwa! Kwa lakwa kwa! Kwa dy kwa kwa! Gede nan mn. Oh where is Mary Maude who was a common law wife? Oh my come see Mary Maude who is killing a pub ic louse o h boy! Oh my come see Mary Maude who is killing a pubic louse oh boy! is fart fart. 2b. Little Nn you said you want to shave me. If you are going to shave me, watch out for the head of my clitoris hey hey! Hey this is nothing this is a peacock feather Little Nn you said you want to shave me. If you are going to shave me, watch out for the head of my clitoris. Look at sitting Nn who is spring loaded fucking under a tough clitoris 12 Hey bone, hey penis! 3a. Senbo ros s cross! Cross the cross cross! Cross behind crosses cross! Gede 13 in the mountains. 12 The Gede spirits are sometimes mischievous and overtly sexual. They love to possess their horses and engage in intense pelvic thrusting. This pelvic thrusting is often directed at the ground, a post or a wall. Sometimes two Gede will possess their h orses and gallivant together pseudo sexually. During the Gede rites and during celebrations for Gede spirits, Vodouists dance suggestively and speak explicitly about sex and sexuality. This diminishes as the Vodou ceremonial calendar moves into different r ites and different celebrations for other spirits after the month of November. 13 The Gede lwa come from the Gedevi people of the Dahomian E mpire (Benin today). They are associated with death, life, healing, humor, sexuality, vulgarity, among other themes. Traces of Gede culture are present in contemporary Fon Vodon culture in Benin, but they seem to be historical traces rather than active Gede veneration. Brand (2000) gives lexical entries for Gede and Gedevi in his important Fon Vodou dictionary. His entr ies note that the Gede deity of the Vodun cult in Abomey was venerated before the arrival of the Aladoxon in the 17 th century and their allegiance with the Dako Donu. The native inhabitants of the region, the Gedevi were sold into slavery. Segurola & Ras sinoux (2000) the most important bilingual Fon French dictionary, offer no entries for Gede or Gedevi providing confirmation to the idea that the Gede cult has diminished in Dahomey /Benin but survived in Haiti with the Gedevi population and then spread

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 6 Ala on move Ge de, Gede nan mn. Kwa! Dye o kwa Senbo! Gede nan mn. Ala on move Gede, Gede nan mn. Lavi miy, miy pase byen! Gede nan mn trase fouye lakwa, Jan Simon Britis lakwa, m ap rele mpyon lakwa, ala on move Gede, Gede nan mn! Kwa! Gede nan mn, Ti M arasa Lakwa m rele Ti Bbt Lakwa m rele Stt Lakwa, ala on move Gede, Gede nan mn. 3b. M a nba Gwo Wch o! Kwa! E mwen trase fouye a m anba Gwo Wch o, ou pa w m ap navige. Dye o Kwa Senbo! Anba Gwo wch o! E mwen m Mazaka Lakwa m anba Gwo Wch o, ou pa w m ap navige. Sa ki mande pou mwen m anba Gwo Wch o. Sa k mande pou lakwa yo m anba Gwo Wch o. Se mwen Gede Nibo m anba Gwo Wch o, ou pa w m ap navige. 3c. Kwa Marasa anye o sizo M pa Marasa ank mwen pran verite langt li What a mean Gede, Gede in the mountains. Cross! God oh Senbo cross! Gede in the mountains. What a mean Gede, Gede in the mountains. Life is better, better than good Gede in the mountains trace and dig the cross, Jan Simon Britis cross, I am calling the pubic louse cross, what a mean Gede, Gede in the mountains! Cross! Gede in the mountains, Little Marasa of the Cross I am calling Little Bbt of the Cross I am calling Seven headed Lakwa, what a mean Gede, Gede in the mountains. 3b. underneath Big Rock 14 Cross! Oh hey I traced and dug I am underneath Oh God Senbo cross! Oh underneath Big Rock! Oh hey I am Mazaka of the Cross I am underneath Big Rock, Those who ask for me, oh I am underneath Big Rock. Those who ask for the crosses, oh I am underneath Big Rock. Oh it is me Gede Nibo I am underneath Big Rock, see that I am navigating. 3c. Marasa Cross oh yeah scissors I am no longer Marasa I heard the truth about her clitoris t o national recognition Note, however, the Fon expression bligd the Zngbt secret society who come out at night dressed in costume (Segurola & Rassinoux 2000: 101). In Haiti, Ft Gede tion that takes place on November 1 2. 14 Big Rock ( Gwo Wch) is a Lwa.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 7 Manman merite koko li... Manman merite ppt li... 4a. Kwa Senbo kwa! Kwa lakwa kwa! Kwa dy kwa kwa! Ala chay o, ala chay o! Ala chay o, ala chay o! he hey! Dye ala chay pou manbo a (oungan an) pote fyawfyaw! Levanjil yo di tout oungan se malfekt. Nou pr al nan tribinal la, nou pral jije av yo, ala chay o. Ala chay o, ala chay o! Ala chay o, ala chay o! Levanjil yo di tout manbo se lougawou. Nou pral nan tribinal la, nou pral jije av yo, ala chay o. 4b. Sovan m gen lanbisyon. Se vre! M pral konyen pou degouden o! Sovan m gen lanbisyon. M pral plimen pou degouden o. Sovan m gen lanbisyon. Si w pa vl kanmenm w ap pran sida o, nan tou langt ou! 4c. Si m ap taye, kite m taye! Mother deserves her vagina . Mother deserves his attentions 15 . 4a. Senbo ross cross! Cross cross 16 cross! Cross behind c rosses cross! Oh what a load, oh what a load! Oh what a load, oh what a load! hey hey! God what a load for the manbo (the oungan) to carry fyawfyaw! The Evangelicals say that all oungan are evildoers. We are going to the courthouse we are going to judge them, oh what a load. Oh what a load, oh what a load! Oh what a load, oh what a load! The Evangelists say that all oungan are evildoers. We are going to the courthouse we are going to judge them, oh what a load. 4b. I often have ambitions. It I often have ambitions. I often have ambitions. steal oh still catch aids all over your clitoris. 4c. 17 let me fuck! 15 Ppt heightened sexual proclivity Note that ppt mayi i which conveys the sense of a quick burst akin to an ejaculation. This also fits the sexual theme typical of Gede. 16 The cross represents the intersection of the living and the ancestors in Vodou. 17 This song nicely exemplifies the kind of vul gar language and raw sexual imagery associated with the Gede spirits and the Gede celeb rations more generally. A dance style that involves

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 8 Nan devan m mesye! Si m ap konyen kite m konyen [taye], depi m piti m ap konyen [taye]. M gwo koko nan bounda. Vakabon pa veye m kite m plimen [taye]. Si m ap plimen, kite m plimen. 4d. Ti tou ti tou ti tou kalanb fin manje langt ou! Ti tou ti tou ti tou gade jan l fin manje koko w! Ti tou ti tou ti tou men mpyan fi n manje langt ou! Ay andan kay la mesye gen kalanb! Nan kwen kay la mesye gen [chaje] kalanb! L w gad nan mitan kay la mesye gen kalanb! L w gade sou kabann nan mesye gen kalanb! Tout se kalanb! 5a. Kwa Senbo kwa! Kwa lakwa kwa! Kwa dy kwa kwa! Konminezon an mare, sou do m yo ye. Konminezon an mare! Men asosi grenadya zo devan bwa kochon al konyen! Sa se pa anyen, sa se plim pan! Yon bouzen ki di konsa: vl ki vl jwenn viza pou l vwayaje, alevwa pou bouzen pa gen danje, way! 5b. Ar ete bouzen yo, pinga n bat yo. Arete bouzen yo, pinga w bat yo. Man in fron t of me! I have been fucking since I was small. let me fuck. If I am fucking, let me fuck. 4d. Little hole little hole little hole smegma has eaten your clitoris! Little hole little hole little hole look how it has eaten your clitoris! Little hole little hole little hole pubic lice have eaten your clitoris! Hey inside the house there is smegma Man in the corners of the house there is smegma When you look in the middl e of the house there is smegma Man when you look on the bed there is smegma! 5a. Senbo ross cross! Cross cross cross! Cross behind crosses cross! The y are plotting behind my back. They are plotting Asosi grenadine bones in fron t of pig dicks, go fuck! This is nothing, this is the feather! A whore who said: even thieves get visas to travel, why not a whore 18 there is no danger oh my 5b. Arrest the whores, be careful not to beat them. Arrest the whores, be careful not to beat them. pelvic bumping and grinding between dance partners is widely found in nightclubs and in the streets during outdoor co ncerts in the Gede month of November in Haiti 18 The inclusion of references to prostitutes suggests that the Gede family of lwa are their protectors.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 9 Arete bouzen yo, pinga w bat yo. Se degouden y ap chche. 5c. Yon sl somy, yon sl somy, yon sl somy, n ap reveye l anba zozo. Yon sl somy, yon sl somy, yon sl somy, reveye l a nba zozo. Kalanb, w pa gen de somy se reveye l anba zozo! 5d. M te pale machann marinad la! M te pale machann marinad la! M te pale machann marinad la pou l pa mouye farin a dlo sa. Marinad la gen gou koko medanm yo. Move gou en! 6a. Gede Nibo dy lakwa a, san m ap koule, san m ap koule vre. Gede Nibo dy lakwa a, san m ap koule. Gede Nibo dy lakwa a, ago e! Papa Gede Ti Pis Lakwa ago ago e! San m ap koule vre. 6b. Gede Nibo ki kote w prale. Mazaka lakwa ki kote w ap rive. Kwa! Gede Nibo k i kote w prale. Jipit Lakwa ki kote w ap rive. Premye novanm nan ki rive, Arrest the whores, be careful not to beat them. They are just looking for fifty cents. 5c. One rest, on e rest, One rest, we are waking her up from underneath cock One rest, on e rest, One rest, we are waking her up from underneath cock. Smegma yo wake her up from underneath cock 5d. I told the marinade merchant! I told the marinade merchant! I told the marinade merchant not to saturate the flour with this water. The marinade taste s like Bad taste huh 19 6a. Gede Nibo 20 behind the cross, my blood i s flowing, my blood is really flowing. Gede Nibo behind the cross, my blood i s flowing. Gede Nibo behind the cross, hey ago! Papa Gede Little Louse of the Cross hey ago! My blood is really flowing. 6b. Ged e Nibo where are you going? Mazaka cross where are you going? Cross! Gede Nibo where are you going? Jupiter of the C ross where are you going? The first of November 21 has arrived, 19 These songs demonstrate the betiz of them dr aw from imagery related to sexual anatomy or bodily functions in order to express humor and appeal to excess. 20 Gede Nibo is an important Lwa in Vodou. He governs the graveyards and tombs of children and family members. Beauvoir (2008a:188) categorizes Ged e Nibo as a family of lwa that includes Gede Drivay Gede Fatra Gede Kriyl Gede Lensou among others.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 10 m pral danse on Gede. Se de novanm nan ki rive, m pral danse on Gede. M pral lakay Fifi, m pral danse on Gede. Gede Nibo ki kote w prale. Mazaka Lakwa ki kote w pral danse. Kwa Gede Nibo ki kote w prale. Jan Simon L akwa ki kote w ap danse. Premye novanm nan ki rive, m pral danse on Gede. Se de novanm nan ki rive, m pral nan tout Gede. M pral lakay Mago, m pral danse on bon Gede. 6c. Kwa Senbo, kwa lakwa! Kwa sou kwa, kwa d kwa Bawon nan mitan se li k papa tout kwa yo. 6d. Anmwe o vin w yo, tande on pawl o! He hey! Anmwe o vin w yo, tande yon koze o! Tifi a al lopital, l al f dilatasyon, dokt leve l mete l sou tab operasyon, [men] bistouri a chape, li chire lang t li. 7a. Ane sila a lajan trase p ap nouriti w ank. I am going to dance a Gede 22 The second of November has arrived, I am going to dance a Gede. I am going to visit Fifi, I am going to dance a Gede. Gede Nibo where are you going. Mazaka cross where are you going to dance? Cross! Gede Nibo where are you going. John Simon of the C ross where are you going to dance. The first o f November has arrived, I am going to dance a Gede. The second of November has arrived, I am going to dance a Gede. I am going to visit Margo, I am going to dance a Gede. 6c. Senbo cross, cross cross! Cross on cross, cross behind cross Bawon is in t he middle he is the father of all the crosses 23 6d. Oh help, come see, oh listen to this! Hey hey! Oh help come see them, listen to this talk! The girl went to the hospital to get a dilation the doctor lifted her and put her on the operation table, the scalpel slipped, he ripped her clitoris. 7a. This year traced money will no longer nourish you. 21 The Gede spirits are honored at the beginning of November all over Haiti. 22 Gede is also a rite in Vodou. The Gede dance originated in the Kongo an d it involves movements of the hips and the buttocks. 23 Bawon is a famil y of lwa that represent life and death. Some of the Bawon spirits include Bawon Kafou Bawon Kriminl Bawon Lakwa Bawon Lento Bawon Loran Bawon Samdi etc. (see Beauvoir 2008a: 187). He is the head of the cemeteries. The Gede spirits are his children and assistants.

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B enj amin Hebblethwaite and Tahiri Jean Baptiste University of Florida, The NEH Collaborative Grant 2014 11 Dye balanse, pa gouye la! Ane sila a lajan pikan p ap nouriti w ank. Nou p ap travay ank, nou pa nan konkirans premye janvye a, n a w sa o! 7b. Men ki kote ou kmanse swe? anba langt mwen k manse swe. Men ki kote ou kmanse swente anba langt mwen kmanse swente. Anba langt mwen [ou] m kmanse swente! 7c. Pa manyen m, pa manyen m mpyan! Pa mde m, pa pike m mpyan! Si ou psekite m mpyan! M ap tiye w si l dezan mpyan! Pa mde m, pa g rate m mpyan! Pa pike m, pa nve m mpyan! Si ou enve m mpyan! M ap tiye w [sil...] dezan mpyan! This year thorny money will no longer nourish you. We will no longer work, we are not in competition the first of J anuary, oh we will see this! 7b. Well where di d you start sweating? I start sweating below my clitoris. But where do you start to ooze? I start to ooze below my clitoris. Below my [your] clitoris I start to ooze! 7c. pu bic louse! pubic louse! If you persecute me pubic louse! pubic louse! pubic louse! pubic louse! If you irritate me pubic louse! l kill you within two years pubic louse!