
My mom and me, in front an old building in Cades Cove, a section of the Great Smoky Mountains National Park.
The past couple of weeks have been nuts. The injury happened a few days before we left for a vacation in Gatlinburg, Tennessee with my parents and one of my brothers and sisters-in-law. We were out-of-state from July 23 through the 29th. Ever since, I’ve been trying to catch up on research (finished an article and am currently working on replying to prospective contributors to the edited collection), teaching prep, and housework, all while dealing with the foot, which isn’t healing as quickly or as well as I had hoped.
But I wanted to take a few minutes today and blog about my voice–more specifically, my accent. I was born in Cincinnati, Ohio to parents who were part of the “Great Migration” out of Appalachian Kentucky during the 1950s; Kentucky lost thousands from its population during this time. While my parents had lost much of their Appalachian accents by the time I was born in 1973, they retained (and still retain) some of the accent, as well as regional sentence structure and colloquialisms. For example, my parents replace the short “e” sound in three-letter words (pen, get) with the short “i” sound (pin, git); thus, if my mother asks me to hand her a pen for writing or a pin for sewing, it will sound the same. Sentence structure differences include use of an indirect object that is otherwise implied (“I need to get me one of them” as opposed to “I need to get one of them”) and the use of be + -ing verbs. In the next paragraph, you’ll see me write “I shouldn’t be worrying” instead of “I shouldn’t worry.”
Finally, I’ll share my two favorite colloquialisms used by my mom and grandma, ones that I use on a regular, if not daily, basis: “It’s all over but the shoutin” and “I won’t look for ya ’til I see ya a-comin.” If you’re wondering what these phrases mean, here are brief explanations:
- It’s all over but the shoutin’: a situation has ended, though there may be some lingering effects or further “official” action taken. For example, if she were still alive, my grandma would have said this phrase upon hearing that the Congress had reached a deal on the debt ceiling. It wasn’t official yet, since the President hadn’t signed it, but it was virtually over. Thus, it was all over but the shoutin’ (i.e. the President’s signature). In case you’re wondering what this phrase references, it draws on experience in “spirit-filled” (Pentecostal) churches, where a service might be over, but churchgoers are still shouting and feeling the effects of the Holy Ghost for a while afterwards.
- Don’t look for me ’til you see me a-comin’: I think the meaning of this one is pretty obvious. It is very similar to the more common idiom “don’t count your chickens before they hatch,” though this phrase specifically references people and travel. When I would tell Grandma that I wasn’t sure when I would be home again from college, for example, she would respond with, “Well, I won’t look for ya ’til I see ya a-comin’.” This was her way of telling me I shouldn’t be worrying about disappointing her if I couldn’t visit as soon as we both hoped, because she wouldn’t get her hopes up until she knew for sure I was on my way.
I have the strongest Appalachian accent of any of my brothers and sisters; at times, I think my accent is even stronger than that of my parents. I attribute this difference to all the time I spent with my grandma. She moved in with us at the end of my junior year of high school, and she died when I was 24. I lived with her and my parents until I got married, so we lived together for nearly six years. Because her accent was quite pronounced and I spend a good deal of time with her, I picked up on it far more than my siblings, who had long been out of the house at that point; my brothers moved out when I was 8, and my sister followed when I was 11.
I also think my emotional identification with Grandma played a role in me making my voice more like hers. I don’t think this was a conscious decision on my part; the only times I have ever consciously played up my accent have been when I was either auditioning for a play that required that accent of me or when I was trying to imitate one of my relatives’ ways of speaking.
That said, when I was younger, I hated the way I sounded. It shames me greatly now to admit that, but it’s true. I was teased a lot at school for sounding like a “stupid hillbilly” and a hick, and those wounds took a long time to heal. I’ve written about this incident before, but it bears repeating: when my accent faded a little upon beginning college, my mother commented on the change. I responded by saying, “Thank God I don’t sound like a stupid hick anymore.” I can feel my face burning as I type this, because I am so ashamed of what I said and the pain I caused my mother. My insult was directed not only at my own voice, but also hers, since we shared that accent. It pains me to this day that I hurt her like that.
As I have grown older, I have come to love my accent and the Appalachian-ness of my speech. It is part of who I am, and I’m proud of my identity as an Urban Appalachian. My voice serves to tie to my past and my loved ones who have gone on, especially my grandma. My voice is inextricably tied to my identity, not only as an Appalachian, but as a scholar who works on issues surrounding Appalachia.
I will note, however, that I have noticed my Appalachian accent fading the longer I live away from other Appalachians, which makes me sad. I also know I de-emphasize the Appalachian-ness of my speech when I teach, sometimes consciously, sometimes not. I have heard enough bigoted comments from students going back almost 20 years–to my student teaching days–that I know some students automatically deduct 50 points from my IQ as soon as I open my mouth.
I have to admit that, when I’m in the classroom, I do make a concerted effort to say put instead of putt (in my usual way of speaking, those words are interchangeable), get instead of git, and going to instead of gonna. I monitor my speech in departmental and other university meetings as well. I don’t feel quite as “on guard” about my speech around some of my colleagues and classes, so I do relax a bit in those situations; still, though, it’s just not the same.
I was aware of all of this before I went on this trip with my family, but being in Appalachia, surrounded by people with accents like mine–or even more pronounced–really brought these points home to me. Once I got to Gatlinburg and started hobbling around town in my boot, talking to the hotel clerks, other visitors, shopkeepers, etc., I couldn’t get over how relieved I felt to hear people who sounded like me and mine.
The voice in my head that whispers to me to monitor my speech–the voice that I’ve gotten so used to that I barely even notice it anymore–went silent. It was as if I had slipped off a heavy coat that I didn’t even necessarily realize I was wearing; the relief was truly that palpable. I could breathe deeply for the first time in years.
I know that as a highly-educated, white woman with the markers of the middle class, I am privileged in ways many are not. But my Appalachian-ness, particularly when it comes to my speech, gives me a small reminder of what it is like to not have that kind of privilege, to live in a world where people think your inherent worth is less than theirs, simply because of who you are. Every day I live with a voice that “corrects” my speech, that whispers to me, “They’ll think you’re stupid if you say it that way.” I know those who live with less privilege than I have to listen to external voices that echo inside their heads, voices that call into question their dress, their hair, their complexion, and so many other things that I don’t have to worry about (that’s how privilege works).
This trip was a powerful reminder of the virtues of solidarity and why it can be restorative to be surrounded by those with whom you share a particular identity marker. It’s the one time, as least for me, that the voice that is not my own is silenced.
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