Polska sieć komunikacyjna i jej główne osie

An inalienable property of the linguistic reality is the multi-language nature of the world and the multi-variation character of the ethnic-national communication space. As regards Polish pace, one can distinguish a series of axes around which the processes of long lasting concentrate. The author discusses the following five axes: (1) idiolectal (individual languages), (2) one determined by the dichotomy: spoken language – written language (contemporarily it assumes the form: spoken language – media language – written language), (3) one connected with the opposition: dialects – literary language (today in the form: dialects – mixed languages – general language), (4) functional variations (their ‘canonical’ series: colloquial language – scientific language – journalistic language – language of the administration – religious language – artistic language), and (5) one of three styles (high – medium – low).

The Linguistic Coping Strategies of Three Netherlanders in England

Thousands of migrants left the Low Countries in the second half of the sixteenth century for religious, political, or economic reasons. They faced many difficulties as they attempted to rebuild their lives abroad, including linguistic obstacles. Many of them moved to England, but proficiency in English was rare among the Netherlandish community. Nevertheless, as this article argues, the language differences did not only pose problems, they also offered opportunities, especially to members of the higher echelons of the Dutch diasporic community. The inhabitants of the Low Countries were widely reputed to have excellent knowledge of languages, and for good reason. This article concentrates on the linguistic strategies of three multilingual individuals who moved across the North Sea: the nobleman Jan van der Noot, the painter Lucas d’Heere, and the merchant Johannes Radermacher. It studies the ways in which they used their proficiency in multiple languages as starting capital to build new social and professional lives for themselves. For example, they used their linguistic skills to appeal to the local aristocracy in order to ensure patronage, to expand social and professional networks by frequenting particular religious language communities, and to offer language instruction. This article therefore contributes to our understanding of linguistic encounters in the everyday lives and struggles of migrants in the sixteenth century.

THEOLOGY AND ECONOMY IN THE POPOL WUJ AND THEOLOGIA INDORUM

Drawing on modern ethnography, scholars often characterize ancient Maya religion as “covenants” involving human beings generating merit through ritual activity in order to repay a primordial debt to the gods. However, models based on modern ethnography alone would not allow us to recognize the impact on Maya religions of those Christian discourses of debt and merit that accompanied sixteenth-century colonization. This article attempts to historicize our understanding of indigenous Mesoamerican theologies by examining how early Colonial indigenous language texts describe moral and ritual obligations to the gods in terms of their societies’ economies. The specific case study here compares two contemporaneous sixteenth-century K'iche' Maya texts: the Popol Wuj by traditionalist K'iche' elites and the Theologia Indorum by the Dominican friar Domingo de Vico. Comparison of these texts’ use of exchange-related lexicon illustrates that the traditionalist theological discourse of the Popol Wuj, which emphasizes reciprocal obligations between different beings within an ontological hierarchy, came to exist alongside Christian K'iche' discourses with a more mercantile religious language of spiritual debt payment. It is argued that these results have potential implications for our assessment of ethnohistorical sources on indigenous theology from elsewhere throughout Mesoamerica as well.

Elderhood in Protestant Religious Contexts: Stepping Stones in Religious Language

Elderhood is an emerging concept for making meaning in older age, often contextualized in spiritual but not religious traditions. But what kinds of frameworks for elderhood are woven into protestant religious contexts? This paper explores 943 texts written by Finnish older adults in study groups organized by a pensioners’ organization. A key finding is that religious language – known through religious songs and prayers learned by heart at school – offers a medium to explore and express their elderhood. The writers creatively use the rhythm and wordings of these textual patterns to position themselves as a group of older persons with a special contribution to make to society. These results will aid examining elderhood and its potential in various contexts where the concept might not be explicitly used. This examination potentially leads to new ways to support experiences of elderhood and thus to offer an alternative view to countering ageism.