By Roxy Harris
The youngsters and grandchildren of South Asian migrants to the united kingdom reside out British identities which pass mostly unrecognized as dominant voices either in and out their groups, looking to foreground and carry in position substitute positionings of them as basically Sikhs, Hindus and Muslims or Indians, Pakistanis and Bangladeshis or Panjabi, Gujarati, Hindi, and Urdu audio system. This ignores their daily low-key Britishness, albeit a Britishness with new inflections. it truly is this sensibility which marks them as Brasians.
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Extra resources for New Ethnicities and Language Use (Language and Globalization)
Secondly, as observer/participant in the classroom which occurred in the many lessons when I watched and listened and took notes, commenting briefly when occasionally invited to do so by the class teacher. Thirdly, as general observer during my regular visits to the school when I also took notes on what I regarded as significant events. 6 The Blackhill youth and the representation of self It is important to emphasise, here, that the data obtained was treated, not as naturalistic accounts of ‘reality’, but as Acts of Representation offered by the Blackhill youth in response to my extended enquiries concerning their own assessments of the nature of the patterns of language use in their lives.
G. Tusi. ‘English does not have these sort of words’. Amaljeet says that when he stopped going to the community language classes it did not bother him. Although other children who attended the classes with him seemed to learn to read and write Panjabi very well he doesn’t know why he found it so hard, ‘I just didn’t catch on to it’. However, neither his mother nor his grandmother could write Panjabi so he did not feel it was all that important and says that his grandparents did not mind, they didn’t mind me leaving Panjabi school they weren’t really worried about it I thought … I can’t get into it then what’s the worth New Ethnicities As Lived Experience 45 Amaljeet has always experienced many different aspects of Sikh religion in his everyday life but whenever he has attended the Gurdwara he has found it very difficult to read or follow the kind of Panjabi used there.
In sum, mapping the terrain of familial language use by questionnaire responses allowed the Blackhill youth to paint a broad picture without textural depth. In this general sweep, however, it is quite clear that their older relatives were people who had experienced multilingual childhoods featuring one, two, or even three languages or more, in addition to English. Thus, their familial environments were highly multilingual both in terms of the quantity of languages spoken and the depth of the multilingualism.