As developed in previous posts, specialized literature does not agree on a definition of what Pidgin and Creole are.
Theorists divide them in terms of language complexity, others argue that it is not observable and criteria is basically historical and geographical, others will even use them interchangeably, believing it to be related to the development of a speech community.
Theory should serve to understand how the reality around us is organized. Being so, it is important to observe how Pidgin and Creole are taken by their speakers as a trait of cultural identity.
By observing these manifestations, I believe it is important to consider that languages should not be taken within themselves, actually, they cannot be. Theory that is produced about it tends to relate itself to its social conditions of production, as science is not set apart from society. The fact that Pidgin and Creole are treated as a group could have more to do with their history than their linguistic elements, as previously said. Therefore, understanding not only their origins but how contemporary speech communities relate to them brings an important discussion to the field.
Hawaiian Pidgin English.
This is a video which shows the process of legitimizing Pidgin in Hawaii.
Nigerian Pidgin English
This is an article defending Nigerian Pidgin English as a language
http://www.academicjournals.org/article/article1379497686_Balogun.pdf
This is a website containing a collection of Nigerian Pidgin English poems
http://nigerianpidginenglishpoems.blogspot.com.br/
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