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Signification is the process of using language, directly or indirectly, in a creative and clever way to verbally assault or attack an opponent. The opponent is signified on (i.e., verbally goaded) by the signifier (i.e., the speaker). Signification, or signifyin’, as it is called in African American vernacular discourse, requires that a speaker demonstrate a great deal of verbal dexterity to outwit the opponent. Other names that are synonymous or associated with signifyin’ include crackin’, cappin’, jonin’, soundin’, and playing the dozens. By playing this ritualized type of game, speakers are communicating their cultural identity. This entry explores signification as African American discourse, characteristics of signification, and “Yo Momma” as the quintessential example of signification.

Signification as African American Discourse

Signification is a form of African American discourse. African American discourse is spoken communication by people of African descent such as sermons, speeches, poetry, rap, call and response, and so forth. Molefi Asante's preferred term for African American discourse is orature, which is an all-encompassing term for the body of work produced by Africans in the United States. Nevertheless, African American discourse is grounded in a West African oral tradition that recognizes the role of the spoken word in the transmission of culture. In African and African American culture, the beliefs, values, ideals, and knowledge of a people are communicated orally through the spoken word rather than the written code. Through signifyin’, African American speakers communicate humor and wit, as well as selfhood and identity.

Nommo

An important concept in African American discourse that affects signification is nommo. Nommo is the magical or generative power of the word; it is the spiritual force behind the word. In the African worldview, the spoken word produced by the chief of the village or by the village doctor has the power to heal or effect change in the minds of the audience. The power of the word can cause the audience to emote.

This phenomenon is also true within an African American communication context. An example of this is the wielding of the power of nommo by the preacher in the traditional Black church. At the center of the Black preacher's delivery of the sermon is the presence of nommo. The classic example of the manifestation of nommo in the mind and soul of the Black audience is as follows: After leaving the church, one parishioner says to the other, “Rev sure did preach today. My soul was fed. I don't know what he said, but he sure did sound good.” This statement shows that the power of nommo is not just in what (content of sermon) is being said, but in how the sermon is communicated to the audience.

The magical power of nommo is present in signification as well as in the delivery of a sermon. The centrality of nommo in the delivery of a speaker verbally mocking or jeering an opponent is paramount. Nommo is the generative force that gives the sarcastic or scornful language its sting and is the generative force behind the scornful words that creates tension between opponents that must be relieved through ritualized verbal play but not physical violence. In the end, victory goes to the speaker who can best an opponent with nommo and word play without resorting to physical harm. Whoever throws the first blow loses the game.

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