Spiritual, Emotional and Cultural Homelessness - Comments from Own Research on the Axiological Condition of Contemporary Man

Bezdomność zaczyna się w rodzinie. Jest to nie tylko kategoria kondycji fizycznej, dotyczy ona przede wszystkim procesów psychicznych. Może mieć również charakter emocjonalny, duchowy lub kulturowy. Bezdomność jest stanem niedostatku, jak wspomniano powyżej, jest synonimem samotności.

Сашко-lect: The translanguaged grammar of a hyper multilingual global nomad. Part 3 – Contact languages and translanguaging

This study examines the idiolect of Сашко – a hyper-multilingual global nomad whose language repertoire draws on forty languages, ten of which he speaks with native or native-like proficiency. By analyzing grammatical and lexical features typifying Сашко’s translanguaging practices (code-switches, code-borrowings, and code-mixes), as documented in the corpus of reflexive notes that span the last twenty-five years, the author designs Сашко’s translanguaged grammar. Instead of being a passive additive pluralization of separated, autonomous, and static monolects, Сашко’s grammar emerges as a deeply orchestrated, unitary, and dynamic strategy. From Сашко’s perspective, this grammar constitutes a tool to express his rebellious and defiant identity; a tool that – while aiming to combat Western mono-culturalisms, compartmented multilingualisms, and nationalisms – ultimately leads to Сашко’s linguistic and cultural homelessness. This paper – the last in a series of three articles – is dedicated to Сашко’s mixed languages and translanguaged grammar typifying Сашко-lect in its integrity.

Сашко-lect: The translanguaged grammar of a hyper multilingual global nomad. Part 2 – Methodological considerations

This study examines the idiolect of Сашко – a hyper-multilingual global nomad whose language repertoire draws on forty languages, ten of which he speaks with native or native-like proficiency. By analyzing grammatical and lexical features typifying Сашко’s translanguaging practices (code-switches, code-borrowings, and code-mixes), as documented in the corpus of reflexive notes that span the last twenty-five years, the author designs Сашко’s translanguaged grammar. Instead of being a passive additive pluralization of separated, autonomous, and static monolects, Сашко’s grammar emerges as a deeply orchestrated, unitary, and dynamic strategy. From Сашко’s perspective, this grammar constitutes a tool to express his rebellious and defiant identity; a tool that – while aiming to combat Western mono-culturalisms, compartmented multilingualisms, and nationalisms – ultimately leads to Сашко’s linguistic and cultural homelessness. This paper – the second in a series of three – is dedicated to language-contact mechanisms operating in Сашко-lect: code-switching and borrowing.

Cultural Homelessness, Social Dislocation and Psychosocial Harms: An Overview of Social Mobility in Hong Kong and Mainland China

In order to facilitate collective decision making and breed productivity, it is important to ensure societies operate in a fair and just manner. Chinese literature has a propensity of relying on sociological theories from the modern West, prompting the review essay to address theories of capital, social mobility, cultural preferences and otherwise based on leading western literature. This review essay addresses how an increase in social mobility of those from lower social origins results in cultural homelessness and social dislocation, in relations to the experiences of psychosocial harms. As per western studies, the review essay examines the extent of cultural homelessness, social dislocation and psychosocial harms faced by upwardly mobilising cohorts in Hong Kong and China. To conclude, the essay argues upwardly mobilising cohorts in Hong Kong and China are likely to experience cultural homelessness, and the corresponding cohorts in China face salient problems of social dislocation. The encounters of cultural and social dilemmas are associated with the experiences of psychosocial harms for both populations.

Сашко-lect: The translanguaged grammar of a hyper multilingual global nomad. Part 1 – Methodological considerations

This study examines the idiolect of Сашко – a hyper-multilingual global nomad whose language repertoire draws on forty languages, ten of which he speaks with native or native-like proficiency. By analyzing grammatical and lexical features typifying Сашко’s translanguaging practices (code-switches, code-borrowings, and code-mixes), as docu­mented in the corpus of reflexive notes that span the last twenty-five years, the author designs Сашко’s translanguaged grammar. Instead of being a passive additive plurali­zation of separated, autonomous, and static monolects, Сашко’s grammar emerges as a deeply orchestrated, unitary, and dynamic strategy. From Сашко’s perspective, this grammar constitutes a tool to express his rebellious and defiant identity; a tool that – while aiming to combat Western mono-culturalisms, compartmented multilingualisms, and nationalisms – ultimately leads to Сашко’s linguistic and cultural homelessness. This paper – the first in the series of three articles – is dedicated to methodological is­sues: the frameworks that are adopted in the different parts of the study, the method with which the description and analysis of Сашко’s idiolect is developed, and the corpus that underlies the empirical research of Сашко-lect.

Mass Observers’ Attitudes to Class, 1990

This chapter uses responses to Mass Observation’s 1990 directive on ‘social divisions’ to examine what the Mass Observers thought about class. It concludes that earlier accounts have overstated these (largely middle-class) writers’ comfortableness with technical, sociological class language. Rather, many were hostile to or ambivalent about using such terms, and drew on popular culture, especially humour, when talking about class. A rejection of ‘class’ and snobbishness, and an emphasis on ordinariness and authenticity, were again central to many Mass Observers’ writings about class. In their testimonies, we can also see that new ethnic diversity and new, more diverse norms of gender in post-war Britain had disrupted the old class categories. Upwardly mobile people were particularly over-represented among the Mass Observers and their writing shows that upward social mobility—which expanded in the post-war decades—could lead to a cultural ‘homelessness’ and critiques of both traditional working-class and traditional middle-class cultures.