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This booklet analyzes the construction of languages around the Slavophone parts of the area and their deployment for political tasks and id construction, in general after 1989. It deals views from a few disciplines corresponding to sociolinguistics, socio-political historical past and language policy.

Languages are artefacts of tradition, which means they're created by way of humans. they can be used for identification construction and upkeep, yet in principal and jap Europe they grew to become the foundation of country construction and nationwide statehood upkeep. the hot cut up of the Serbo-Croatian language within the wake of the break-up of Yugoslavia amply illustrates the hugely politicized function of languages during this sector, that is additionally domestic to lots of the world’s Slavic-speakers. This quantity provides and analyzes the construction of languages around the Slavophone parts of the realm and their deployment for political initiatives and id development, regularly after 1989. The assessment concludes with a mirrored image at the fresh upward push of Slavophone speech groups in Western Europe and Israel. The e-book brings jointly popular overseas students who supply a number of views from a few disciplines and sub-fields corresponding to sociolinguistics, socio-political heritage and language coverage, making this publication of significant curiosity to historians, sociologists, political scientists and anthropologists attracted to valuable and jap Europe and Slavic Studies.

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Extra info for The Palgrave Handbook of Slavic Languages, Identities and Borders

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Here, Jews and non-monotheists (for example, the Slavo-Scandinavian merchant guild, known as Uk Rus’, Ar ’ar-rūs), were able to dominate international trade; while the Jews enjoyed a network of trade stretching from Spain and Morocco through France, Germany, Hungary, and the Khazar and Slavic lands to China, the Rus’ concentrated on the trade between the German lands, 16 Paul Wexler the Khazar Empire, and the Caliphate in Baghdad. The Jewish Iranian merchants brought Judaism to the Khazar Empire by the early tenth century; the Khazar ruling classes became Jewish in order to maintain neutrality with the Byzantine Christians and the Muslims in Baghdad, the two other superpowers of the age, and to be able to participate in the extremely lucrative trade of the Silk Roads under Jewish Iranian hegemony.

Vol. 31. Horvath, Julia and Paul Wexler, eds. 1997. Relexification in Creole and Non-Creole Languages. Wiesbaden: Harrassowitz. Cross-border Turkic and Iranian Language Retention 25 Kahane, Henry and Renée Kahane. 1967. Greek in Southern Italy (pp. 404–38). Romance Philology. Vol. 20. Lakotka, Aljaksandr Ivanavič. 1995. Mjačèci Belarusi [Mosques of Belarus {in Belarusian}] (pp. 236–46). Tatary-musul’mane na zemliax Belarusi, Litvy i Pol’ščy. Vol. 2. Minsk: Belaruski dziaržawny pedahahičny universitèt, Kafedra historyi Belarusi; menski haradski fond kul’tury; and Belaruskae zhurtavanne Tataraw-Musul’man “Al’-Kitab”.

Slavonic and East European Review. Vol. 56. No 2. Borawski, Piotr. 1987. Tatarzy polsko-litewscy grupą etniczną czy etnograficzną? [Are the Polish-Lithuanian Tatars an Ethnic or Ethnographic Group? {in Polish}] (pp. 67–91). Acta Baltico-Slavica. Vol. 18. Boretzky, Norbert and Birgit Igla. 1994. Wörterbuch Romani-Deutsch-Englisch für den Südosteuropäischen Raum. Wiesbaden: Harrassowitz. Dieterich, Karl. 1931. Zur Kulturgeographie und Kulturgeschichte der byzantinischen Balkanländer (pp 37–57; 334–50).

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