germanic-languages

"Actually, the Swedish genealogists were so good that I found out more than I wanted to about my Swedish ancestors: one of them in the 17th century was executed for having embezzled funds from an estate for which he was the steward... As for the name Rehnquist, I am quite uncertain as to its origin. Under the Swedish patronymic system of naming, my grandfather and his brothers would have been named Anderson, since Anders was the name of their father. "Quist" in Swedish means branch, I am told. For example, "Lindquist" means lime branch or linden branch, and Palmquist means palm branch. The best I can come up with is that the "rehn" in my name refers to a small village near the farm on which my grandfather grew up. It has been said that Sweden's loss has been America's gain, and I think this is true. Swedish immigrants and their descendents have contributed a great deal to America and it is worthwhile to remember our Swedish heritage."

"A Swedish sociologist told me recently that he had approached the information desk at Stockholm Central Station to ask about train times and been asked to rephrase his question in English. The desk was manned by an English person who did not speak Swedish. There are other countries where almost everyone can be expected to speak English as a second language well enough to ask for information about a train (although this may well not be true of Syrian refugees and other immigrants). But it’s hard to imagine any other country where the information desk in the train station of the country’s capital is manned by someone who doesn’t actually speak the native language. To do so might seem an act of national self-abnegation, an enormous cultural cringe. But that would be to understand Sweden quite backward. It is a country so self-confident in some ways that the language in which Swedishness is expressed seems unimportant."

"Yiddish, the language which will ever bear witness to the violence and murder inflicted on us, bear the marks of our expulsions from land to land, the language which absorbed the wails of the fathers, the laments of the generations, the poison and bitterness of history, the language whose precious jewels are the undried, uncongealed Jewish tears."

"At the beginning of the century the vast majority of Jews were Yiddish-speaking Europeans, with Yiddish the main vehicle of secularization, modernization, revolution, and reform. By the end of the century, Yiddish was in daily use only among the so-called ultraorthodox while the growing majority of Jews in Israel spoke Hebrew and the shrinking minority of Jews in America spoke English."

"Attempting to meet European standards, Jewish writers exerted tremendous efforts to develop and enrich the Jews' internal languages of Hebrew and Yiddish, all the while combating unfavorable ideas about each. Yiddish was a living language at the time, but even its leading writers Sholem Aleichem and Y. L. Peretz dubbed it jargon (slang). Hebrew, for its part, was considered a dead tongue in need of massive revision. Both languages were invigorated by the extensive enterprise of translation and the expansion of Jewish writing to areas like politics, art, and sciences, which, with rare exception, were not previously found within either canon."

"The survival of Yiddish and its culture does not rest on our ability to find the right term for "corn flakes" or "jet lag"; but rather on our ability to find a proper place for yidishe kultur in our lives, a place among other commitments; on our ability to infuse it with our contemporary values and politics learned outside of its boundaries...I want my Yiddish involvement to be rooted in my life, in the present, want it to be infused with my contemporary politics and concerns, with the special quality of Jewish American experience. Di yidishe svive in the American environment. One world, not two. That's what will keep Yiddish alive for me."

"The language's fate would be entangled with one of the world's most brutal tragedies—millions of those Yiddish speakers were murdered by the Nazis and their collaborators in the Holocaust during the Second World War—but it also flowered almost everywhere that Jews settled, before and after the war: Yiddish newspapers and books were published in Montreal and Montevideo, Cairo and Melbourne, Paris and Cape Town (not to mention Warsaw and New York)"

"YIVO’s founding emboldened a highbrow Yiddish intellectual life that flourished between the world wars and soon used the new spelling as its hallmark. Of course, it was already too late. By 1945 the Nazis had killed the majority of the world’s Yiddish speakers. YIVO itself survived only through the efforts of Jewish prisoners, including celebrated poets who were forced by the Germans to loot YIVO’s archives for a Nazi-created “Institute for the Study of the Jewish Question.” Members of this “paper brigade” risked their lives to smuggle out cultural treasures, including documents that scholars had painstakingly collected to record and standardize Yiddish spelling."

"For the most part, the histories of Yiddish and its literature seldom give space to its production in Latin America... this anthology documents that Yiddish—or, in one of its Spanish spellings, idish also flourished in Latin America, leaving behind powerfully artistic testaments."

"Yiddish is a relaxed language, extravagantly hospitable to Hebrew, Polish, Russian, German, and French, lush with a vocabulary full of love terms, diminutives, compounds, and neologisms."

"The use of Yiddish was an expression not only of love of a language, but of pride in ourselves as a people; it was an acknowledgement of a historical and cultural yerushe, heritage, a link to generations of Jews who came before and to the political activists of Eastern Europe. Above all it was the symbol of resistance to assimilation, an insistence on remaining who we were."

"Hebrew was generally considered the province of men and became associated with the male scholarly elite, in contrast to Yiddish, which became linked with women, common folk, and daily routine."

"Ironically, in view of later events, the relationships between Germans and Jews in these borderlands were sometimes close to symbiotic. Both groups were more likely than Slavs to live in towns; they also spoke variations of the German language, since the Yiddish of the East European shtetl (literally, 'wee town', identical to the German Stàdtl) was essentially a German dialect, no further removed from High German than the language of the Transylvanian Saxons, even if in Galicia Yiddish signs were often written in Hebrew characters."

"[Yiddish is] a treasure trove for the study of language and culture in general: cultural interaction, semiotics of cultural history, and languages in contact."

"already by 1918, the Communists had created the Evsektsiia within its own structure to carry out party policy among the Jews. Regarding the values and institutions of the Jewish community as alien to Marxist ideology and to the new society that was to be based on it, the Evsektsiia took over local Jewish organizations and institutions and set out to eliminate not only the Zionist movement and Jewish religion but also the "bourgeois language" of Hebrew. Yiddish, meanwhile, was allowed to flourish, for it was deemed the language of the proletariat."

"Yiddish was a rich, living language, the chattering tongue of an urban population. It had the limitations of its origins. There were few Yiddish words for animals and birds. It had virtually no military vocabulary. Such voids were filled by borrowing from German, Polish and Russian. Yiddish was particularly good at borrowing: from Arabic, from Hebrew, from Aramaic and from anything with which it intersected. On the other hand, it contributed: English - American. Its chief virtue lay in its internal subtlety, particularly in its characterization of human types and emotions. It was the language of street wisdom, of the clever underdog, of pathos, resignation and suffering, all of which it palliated by humor, intense irony and superstition. It has been said the Yiddish is the only language never spoken by anyone in power."

"Emphasizing the seemingly more pious stories of Sholem Aleykhem and Peretz, stressing Jewish passivity over action, obedience to tradition over rebellion (and therefore upholding observance), many supporters of Yiddish and Yiddish culture have wrenched yidishkayt out of the active, political and radical context in which it flourished and thereby neutralized and depoliticized it."

"People ask me often, 'Why do you write in a dying language?' [...] I like to write ghost stories and nothing fits a ghost better than a dying language. The deader the language the more alive is the ghost. Ghosts love Yiddish and as far as I know, they all speak it. Secondly, not only do I believe in ghosts, but also in resurrection. I am sure that millions of Yiddish speaking corpses will rise from their graves one day and their first question will be: "Is there any new Yiddish book to read?" For them Yiddish will not be dead. [...] Yiddish may be a dying language but it is the only language I know well. Yiddish is my mother language and a mother is never really dead."

"Celebrated and marginalized, lionized and trivialized, Yiddish is so deeply woven into the fabric of the United States that it can sometimes be difficult to recognize how much it has transformed the world we live in today...... At the height of the language's American popularity in the 1920s, a handful of different Yiddish newspapers circulated hundreds of thousands of copies every day, and Yiddish theaters on Second Avenue, in Manhattan, seated thousands of spectators every night. Also, as the primary language of a vast immigrant community of poor laborers and their upwardly mobile children, Yiddish became a crucial part of American politics—at a moment when socialism, anarchism, and communism competed for Americans' votes with more familiar political orientations—and of American business, entertainment, cuisine, and speech. In short, America, famously a nation of immigrants, was the site of many of Yiddish's greatest triumphs—[[Isaac Bashevis Singer"

"Yiddish was the European language most directly affected by Nazi rule. Although linguistic assimilation had become the norm by the 1930s among Jews in western Europe, the Soviet Union, and the United States, it was slowed in Poland by some of the external and internal forces of exclusion and renaissance alluded to in the previous chapters. Thus, Yiddish was the main language of the ghettos, and of the majority of Jews targeted for annihilation, though most Jews also knew at least one coterritorial language."

"In an interview late in his life, Ahrne Thorne, the last editor of the Yiddish paper the Fraye Arbeter Shtime said, simply, “Yiddish is my homeland.”"

"To me the Yiddish language and the conduct of those who spoke it are identical. One can find in the Yiddish tongue and in the Yiddish spirit expressions of pious joy, lust for life, longing for the Messiah, patience and deep appreciation of human individuality. There is a quiet humor in Yiddish and a gratitude for every day of life, every crumb of success, each encounter of love. The Yiddish mentality is not haughty. It does not take victory for granted. It does not demand and command but it muddles through, sneaks by, smuggles itself amidst the powers of destruction, knowing somewhere that God's plan for Creation is still at the very beginning. [...] Yiddish has not yet said its last word. It contains treasures that have not been revealed to the eyes of the world. It was the tongue of martyrs and saints, of dreamers and Cabalists - rich in humor and in memories that mankind may never forget. In a figurative way, Yiddish is the wise and humble language of us all, the idiom of frightened and hopeful Humanity."

"This is why Afrikaans-exclusive or even Afrikaans-dominant white schools and universities represent a serious threat to race relations in South Africa. You simply cannot prepare young people for dealing with the scars of our violent past without creating optimal opportunities in the educational environment for living and learning together."

"Few languages have engendered as much controversy, with regard to both historical development and place in modern society."

"Afrikaans is a cancer that must be destroyed."

"The seeds planted by the Paarl thought leadership did not bear much fruit so long as Afrikaners were divided between colonial and republican regimes. ... In spite of many setbacks, Afrikaner leadership gradually attained their nationalist goals... They also re-segregated the white group into Afrikaans-speaking versus the rest. Afrikaans became the premier official language while English was given second-class treatment. The leadership vowed that there was to be no mixing of language, no mixing of cultures, no mixing of religions and no mixing of races."

"Unfortunately Afrikaans acquired certain historic connotations that resulted in its rejection by the black man, and these are political connotations."

"Afrikaans is a language that grew and developed from the soil of South Africa, aided by a variety of languages and cultures in our land, rooted in the search for an own identity and freedom. Its power and hope for the future has never been based on special privilege; but rather as one of the languages of South Africa which will have to meet the future shoulder to shoulder, with mutual respect and equal rights."

"And Afrikaans, this child from the soil of Africa, has already become an instrument for millions of people – yes, for more than just the Afrikaner … God's plan, however, had been the creation of another civilization with a new language from Africa … Afrikaans and this beautiful southern land are undeniably grown together."

"Afrikaans will survive and develop further in a range of dialects. That is important to me, that type of freedom. The Afrikaners don’t mean much to me."

"The recent strikes by schools against the use of Afrikaans as a medium of instruction is a sign of demonstration against schools' systematised to producing 'good industrial boys' for the powers that be... We therefore resolve to totally reject the use of Afrikaans as a medium of instruction, to fully support the students who took the stand in the rejection of this dialect [and] also to condemn the racially separated education system."

"At the heart of Afrikaner nationalist struggle was the attempt to imagine a new national community with its language enjoying parity of esteem with English in the public sphere. ... This meant that Afrikaans had to be heard in parliament, the civil service, schools, colleges and universities, and in the world of business and finance; it had to be the medium of newspapers, novels, and poems, giving expression to what was truly South African. Instead of English-speakers portraying Afrikaners in reports, novels or histories as everything they were not: unrefined, semi-literate, racist, dogmatic, and unprogressive, Afrikaners had to define and represent themselves as the true South Africans."

"The government is prepared to be as accommodating as possible as far as the use of Afrikaans at African schools is concerned. ... In the white areas of South Africa [however, including Soweto], where the government erects the buildings, grants the subsidies and pays the teachers, it is our right to decide on language policy. The same applies to schools in areas where there is no compulsory education. Why are pupils sent to schools if [the government's] language policy does not suit them?"

"Will Afrikaans survive the Afrikaner empire?"

"At present local English does not seem to have any particular social value, and thus there is no apparent reason for its speakers to wish to preserve its distinctive features. This is not true of non-standard Afrikaans, which is valued as warm, intimate, and a sign of membership of the community."

"A good local example of [the process of promoting a language] is Afrikaans: a 150 years ago, Afrikaans was generally regarded as “a mere vernacular” (in the negative sense of the word), used only in the lowest social functions, was without a writing system and had no literature. Gradually, however, it became used as an instrument in the struggle against the imperialism of the British colonial government and against the Dutch-oriented elite’s preference for Dutch (and English) in high-function contexts[.] A number of teachers and church ministers then initiated a movement directed at the development (corpus planning) and promotion (status and prestige planning) of Afrikaans. Gradually, a feeling of pride in and loyalty to Afrikaans developed, and within about 60 years Afrikaans was recognised as a language of the public domain[,] a fully-fledged standard language."

"By the 1990s Afrikaans was no longer the instrument of a chauvinistic Afrikaner nationalism. Afrikaner historians had begun to stress the multifaceted nature of our history, Afrikaans as a medium of instruction was no longer imposed on black schools and the language had been scaled back drastically on state radio and television. But [it could be celebrated that] Afrikaans, along with only three others (Hebrew, Indonesian and Hindi) were the only languages that in the course of the twentieth century made the transition from a low status, spoken language to a language used in all walks of public life, including literature, science and technology."

"…as it happens I am Afrikaans. …I actually do not think about it too much, just as I do not think about it too much that I have a liver. The current flutterings about Afrikaans, however, I find disturbing. It is not doing the image of Afrikaners, and hence also of Afrikaans, any good. …to beat one's chest in such a self-justificatory manner [a mere ten years after the end of apartheid] is bad taste morally. […] We are … being called up by certain parties to mobilise for Afrikaans, to fight for the survival of Afrikaans, and for minority rights. The problem is, however, that I do not see myself currently as part of a minority. When, in the 1970s and 1980s, as an Afrikaner, I resisted apartheid – and not in the 1990s when it became fashionable – then I felt myself part of a minority."

"If Afrikaans and Afrikanerdom went to ruin it would be an irrevoc­able catastrophe for South Africa. And it must not happen under any circumstances, for who has up to now preserved Afrikaans and Afrikanerdom? Not these people who hold symposia and talk big. The National Party brought Afrikaans and Afrikanerdom into being. ... Afrikaans is spoken in circles in which it was never spoken before. Today there is respect for Afrikaans from people who never had respect for it before. We should not complain that Afrikaans is going to ruin [due to language policy]. We should take pride and rejoice that Afrikaans is progressing with rapid strides in South Africa!"

"At school, Afrikaans was a compulsory subject that I disliked intensely; it was a harsh language, like the people who spoke it. [...] In my father’s shop, ... I found ... to my surprise, that I was beginning to enjoy the language. [The] warm straightforwardness and ... earthiness in many of these people ... was richly and idiomatically expressed in their speech. And, although I have never advanced beyond being able to speak a sort of kombuistaal, I delighted in our conversations."

"Translated from Cape Dutch: Jij kan ver mij gloo dat die plat Hollans meer gelees wor onder ons boere as die wat Sankion ver ons wil leer in zijn boekies."

"You can trust me that the plat Hollands is read more among us farmers than that which Changuion wants to teach us in his booklets."

"The language of the Cape! … As if the miserable, bastard jargon, which is the vernacular of this country, is worthy of the name of language at all. … The poverty of expression in this jargon is such, that we defy any man to express thought in it above the merest common-place … There can be no literature with such a language, for poor as it is, it is hardly a written one … Let, then, your language and your nationality go, and believe us, you need not fear for your religion."

"You neither speak Dutch, that is the pure old Holland vernacular, much less would you soil your lips with the patois of the Hottentots about us. This I am sure is no offence, if I say you express your thoughts in a way which is not recognised in your pulpits, is not read in your books of law, does not figure in your scientific folios, and far less is it recognised as a language of an enlightened people, for it does not provide a descent vocabulary for the lowest of the low, nor for the highest of the lofty … It is one which is doing you and your children incalculable harm. It cramps your thoughts. It impedes your energies. It brings the blush to every modest women's cheeks, and makes the educated recoil with disgust too often. It corrupts the morals of your children, and befouls their innocent expressions ..."

"People tell you that Afrikaans isn't a language, because it is composed of Dutch, French, Hottentot, etc. However, the manner in which the English language is patched together is wisely hidden."

"True Afrikaners, we call on you to acknowledge with us that the Afrikaans language is the mother tongue that our Dear Lord gave us; and to make a stand with us through thick and thin for our language; and not to rest before our language is generally acknowledged as the national language of our country."

"An attempt is being made by a number of jokers near Cape Town to reduce the "plat Hollands" of the street and the kitchen to a written language and perpetuate it. They are carrying their joke well. They have a newspaper, have published a history of the colony, an almanack, and to crown the joke — a grammar. ... The promoters of the Patriot (accent the last syllable) movement are laughed at and ridiculed but they stick to their joke."

"Poor in the number of its words, weak in its inflections, wanting in accuracy of meaning and incapable in expressing ideas connected with the higher spheres of thought, it will have to undergo great modification before it will be able to produce a literature worthy of the name."

"[They] who … see no possibility of maintaining, or, rather, of restoring among the mass of the old Colonists the language of Holland, would keep out English by trying to make the lingo and slang of the lowest Hottentots the language of these people – even South Africa."

"Translated from Afrikaans/Dutch: Wees getrou tot den dood aan uwe tradities, aan uw Godsdie[nst,] aan uw taal, aan uw volk."