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77-564: Silesian , occasionally called Upper Silesian , is an ethnolect of the Lechitic group spoken by part of people in Upper Silesia . Its vocabulary was significantly influenced by Central German due to the existence of numerous Silesian German speakers in the area prior to World War II and after. The first mentions of Silesian as a distinct lect date back to the 16th century , and the first literature with Silesian characteristics to

154-400: A bill recognizing it as such, however, the bill was vetoed by President Andrzej Duda on 29 May 2024. Silesian speakers currently live in the region of Upper Silesia , which is split between southwestern Poland and the northeastern Czech Republic . At present Silesian is commonly spoken in the area between the historical border of Silesia on the east and a line from Syców to Prudnik on

231-441: A vowel shift that resembles both Italian and Canadian pronunciations. Ethnolects can also serve a communicative purpose in the intergenerational context. Common in new migrant families of non-english language background, ethnolects can be used by the younger generation to communicate with their elders. This usage of ethnolects may be concurrent or in replacement of the community language. Speakers have been found to believe that

308-565: A continuum of styles that could be mixed across variants. Some may employ a few or none of the features in an ethnolect while others may use many. Therefore, it is difficult to draw the line between speakers and non-speakers of an ethnolect. Although qualifications and modifiers are established in definitions to enhance the fluidity of the concept, it is still unable to fully resolve the problem as variation exists in complex and intricate patterns that are unlikely to be fully accounted for in brief definitions. Speakers of ethnolects tend to be aware of

385-472: A dialect of Polish" (" Das Schlesische ... kann somit ... ohne Zweifel als Dialekt des Polnischen beschrieben werden "). In Czechia, disagreement exists concerning the Lach dialects which rose to prominence thanks to Óndra Łysohorsky and his translator Ewald Osers . While some have considered it a separate language, most now view Lach as a dialect of Czech. There have been a number of attempts at codifying

462-480: A feminine participle from two different verbs. To sum up, both modern and ancient scholars have proposed several different translations for epiousion . Even Jerome , the most important translator of the Bible to Latin, translated this same word in the same context in two different ways. Today there is no consensus on the exact meaning. What follows is a review of the alternative translations: Daily has long been

539-440: A few examples of ethnolects, with several linguistic features they display highlighted. These distinguished linguistic features are present in areas such as phonetics, grammar, syntax and lexicon. They are usually brought about by influence of another language - the mother tongue of its speakers. Chicano English , or Mexican-American English, refers to the ethnolect spoken primarily by Mexican Americans. Chicano English developed as

616-420: A language. Jan Miodek and Dorota Simonides , both of Silesian origin, prefer to see the preservation of the entire range of Silesian dialects rather than standardization . The German linguist Reinhold Olesch was greatly interested in the "Polish vernaculars" of Upper Silesia and other Slavic varieties such as Kashubian and Polabian . The United States Immigration Commission in 1911 classified it as one of

693-466: A linguistic phenomenon, crossing has social implications, and community members are generally aware of the sanctions against crossing. Ethnolects may also be rejected by its speakers. This linguistic choice is apparent in ethnic hypercorrection . Ethnic hypercorrection is a subclass of linguistic hypercorrection, and refers to the over-application of certain linguistic markers common in the variety of another group. Speakers belonging to an ethnicity, often

770-495: A minority group, hypercorrect to draw distance between themselves and their ethnic groups. Often, speakers hypercorrect due to the social prestige associated with the different language varieties. For example, second and third generation Italian and Jewish immigrants in New York were found to have stronger vowel sounds that are distinctive of the New York accent in their speech. (link 19) The vowels they spoke were opposite of what

847-652: A my ôdpuszczōmy naszym winnikōm. A niy wōdź nŏs na pokuszyniy, nale zbŏw nŏs ôde złygo. Amyn. Ojcze nasz, któryś jest w niebie, święć się imię Twoje, przyjdź królestwo Twoje, bądź wola Twoja jako w niebie tak i na ziemi. Chleba naszego powszedniego daj nam dzisiaj. I odpuść nam nasze winy, jako i my odpuszczamy naszym winowajcom. I nie wódź nas na pokuszenie, ale nas zbaw od złego. Amen. Otče náš, jenž jsi na nebesích, posvěť se jméno Tvé Přijď království Tvé. Buď vůle Tvá, jako v nebi, tak i na zemi. Chléb náš vezdejší dej nám dnes A odpusť nám naše viny, jako i my odpouštíme naším viníkům

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924-474: A neuveď nás v pokušení, ale zbav nás od zlého. Amen. Our Father who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done, on earth, as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen. Silesian has many dialects: Opinions are divided among linguists regarding whether Silesian

1001-606: A particular ethnic group works to either affiliate or distance themselves from a particular ethnic group. Establishing an ethnic identity through language is not necessarily singular. Studies have found speakers who have melded linguistic features of separate communities together in order to create a mixed ethnic identity. African Americans in rural western North Carolina have been found to adopt both local pronunciation and AAVE vocabulary in their speech. Second-generation Italian Canadians in Toronto have been recorded to participate in

1078-495: A particular ethnic group. Ethnolect varieties can be further subdivided into two types. One type is characteristic of a specific group, where a majority language currently used by speakers is influenced in terms of lexicon , grammar , phonology and prosody by a minority language associated with their ethnic group but is no longer in active use. Examples include Jewish American English, previous German Australian English and African American Vernacular English . The other type,

1155-422: A polysemantic word ousia even though that does not follow the standard Greek form of building compound words. Usually the iota at the end of epi would be dropped in a compound whose second word starts with a vowel (compare, e. g., eponym vs epigraph ). This is not an absolute rule, however: Jean Carmignac has collected 26 compound words that violate it. Alternatively, the word may be analyzed as

1232-518: A re-examination found the word elaiou (oil), not epiousi (the original transcriber, A. H. Sayce , was apparently known to be a poor transcriber). In addition, the document was reassessed to date from the first or second century CE, not the 5th century. Therefore, the use of epiousion seems indeed to occur nowhere else in ancient Greek literature besides Matthew, Luke, and Didache . Epiousei , used in Acts 7:26 and elsewhere to refer to

1309-499: A result of immigration into the United States in the 20th century. Some features of Chicano English include: African American Vernacular English (AAVE) is one of the most researched and salient ethnic varieties of English. It generally refers to the ethnolect primarily spoken by working or middle-class African-Americans in more informal conversations. Some prevalent features of AAVE include: Greek Australian English refers to

1386-559: A shared ethnicity. In the ethnolect approach, distinctions are drawn to categorize certain languages spoken as ethnolects (i.e. ethnic varieties) while others are considered as a repertoire of linguistic features associated with the ethnic group that are employed in ethnic variation. Epiousios Epiousion ( ἐπιούσιον ) is a Koine Greek adjective used in the Lord's Prayer verse " Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον " ('Give us today our epiousion bread'). Because

1463-438: A shared understanding and belonging with culture or language, as well as affirmation from existing members of the existing ethnic group. The factors that determine ethnic identity are ambiguous. The final problem lies in the conceptualisation of a given group's language as a separate ethnic variety like AAVE and Chicano English, or merely as ethnic variation from an abstract norm such as the phonological variation among people of

1540-490: A social dimension of language usage. The way in which ethnic groups interact with one another shapes their usage of language. Ethnolects are characterized by salient features that distinguish them as different from the standard variety of the language spoken by native speakers of the particular language. These features can either be related to the ethnolect's lexical , syntactic , phonetic or prosodic features. Such linguistic difference may be important as social markers for

1617-596: A temporal sense, this word is a pedagogical repetition of "this day," to confirm us in trust "without reservation." Taken in the qualitative sense, it signifies what is necessary for life, and more broadly every good thing sufficient for subsistence. Taken literally ( epi-ousios : " super-essential "), it refers directly to the Bread of Life , the Body of Christ , the "medicine of immortality," without which we have no life within us. Finally in this connection, its heavenly meaning

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1694-636: Is daily , although most scholars today reject this in part because all other New Testament passages with the translation "daily" include the word hemera ( ἡμέρᾱ , 'day'). The Catechism of the Catholic Church holds that there are several ways of understanding epiousion (which the Catechism calls epiousios ), including the traditional 'daily', but most literally as 'supersubstantial' or 'superessential', based on its morphological components. Alternative theories are that—aside from

1771-645: Is a distinct language, a dialect of Polish, or, in the case of Lach , a variety of Czech. The issue can be contentious, because some Silesians consider themselves to be a distinct nationality within Poland. When Czechs, Poles, and Germans each made claims to substantial parts of Silesia as constituting an integral part of their respective nation-states in the 19th and 20th centuries, the language of Slavic-speaking Silesians became politicized. Some, like Óndra Łysohorsky (a poet and author in Czechoslovakia ), saw

1848-540: Is a masculinised version of epiousa . Today, most scholars reject the translation of epiousion as meaning daily . The word daily only has a weak connection to any proposed etymologies for epiousion . Moreover, all other instances of "daily" in the English New Testament translate hemera ( ἡμέρα , "day"), which does not appear in this usage. Because there are several other Greek words based on hemera that mean daily , no reason

1925-550: Is ahistoric because he thinks that the ritual only developed some time after the Gospel was written and that the author of Matthew does not seem to have any knowledge of or interest in the Eucharist. Craig Blomberg , also a Protestant New Testament scholar, agrees that these "concepts had yet to be introduced when Jesus gave his original prayer and therefore could not have been part of his original meaning." Another interpretation

2002-609: Is apparent to use such an obscure word as epiousion . The daily translation also makes the term redundant, with "this day" already making clear the bread is for the current day. In the Vulgate Jerome translated epiousion in Matthew 6:11 as supersubstantial (Latin: supersubstantialem ), coining a new word not before seen in Latin. This came from the analysis of the prefix epi- as super and ousia in

2079-613: Is called a multiethnolect , because several minority groups use it collectively to express their minority status and/or as a reaction to that status to upgrade it. In some cases, members of the dominant (ethnic) group, especially young people, share it with the ethnic minorities in a 'language crossing' situation to express a new kind of group identity. Examples include Kiezdeutsch , Multicultural London English and Singapore English . Using ethnolects allow speakers to define their social position, and helps them construct their identity. Subscribing to language features commonly associated with

2156-462: Is constructed not just on the basis of descent but also on the basis of symbolic practices, including language. Viewing ethnic identity as an inheritance that cannot be changed may pose problems. In addition, an increasing number of individuals consider themselves as part of two or more ethnic groups. It is thus difficult to define one's ethnicity by their parentage or physical features. Ethnic identification also generally involves self-identification of

2233-978: Is evident: "this day" is the Day of the Lord , the day of the feast of the kingdom, anticipated in the Eucharist that is already the foretaste of the kingdom to come. For this reason it is fitting for the Eucharistic liturgy to be celebrated each day. In the Eastern Orthodox Church, "supersubstantial" is thought to be a more accurate translation. Here is how Father Thomas Hopko of Saint Vladimir's Seminary in New York explains it: epiousios [...] [is] an absolutely unique word. Etymologically [...], epi- means "on top of" and -ousios means "substance" or "being". So it means suprasubstantial bread. Suprasubstantial bread: more-than-necessary bread. In

2310-663: Is in this alphabet as is some of the Silesian Misplaced Pages , although some of it is in Steuer's alphabet. It is used in a few books, including the Silesian alphabet book . One of the first alphabets created specifically for Silesian was Steuer's Silesian alphabet , created in the Interwar period and used by Feliks Steuer for his poems in Silesian. The alphabet consists of 30 graphemes and eight digraphs : Based on

2387-657: Is mentioned led to the practice of giving the laity only the bread and not the wine of the Eucharist. This verse was cited in arguments against the Utraquists . The translation was reconsidered with the Protestant Reformation . Martin Luther originally kept supersubstantial but switched to daily by 1528. Those rejecting this translation include some Roman Catholic Biblical scholars, such as Raymond E. Brown , Jean Carmignac , and Nicholas Ayo. There

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2464-453: Is no known source word from Aramaic or Hebrew, the native languages of Jesus, that translates into the Greek word epiousion . In fact, there is no word in either of these languages that easily translates as supersubstantial , a unique translation for a unique Greek word. M. Eugene Boring, a Protestant theologian at Texas Christian University , claims that the connection with the Eucharist

2541-541: Is not predictable, which then confounds the notion of code-switching. Some speakers who are not part of a particular ethnic group may also make use of elements of the group's ethnolect, which can include behaviours like crossing or passing when people imitate an ethnic stereotype or assimilate to an ethnic group's behaviour to be included. This can be observed in phenomena such as "crossing" in multi-ethnic interactions. For example, elements of AAVE are used by people who have little association with African Americans because of

2618-573: Is that the New Testament was originally written in Koine Greek . This implies the probability of language interpretation (i.e., spoken Aramaic to written Greek) at the outset of recording the Gospel. Thus, the meaning of any such word is often difficult to determine, because cross-references and comparisons with other usages are not possible, except by morphological analysis. The most popular morphological analysis sees prefix epi- and

2695-479: Is to link epiousion to the Greek word ousia meaning both the verb to be and the noun substance. Origen was the first writer to comment on the unusual word. A native Greek speaker writing a century and half after the Gospels were composed, he did not recognize the word and thought it was an original neologism . Origen thought "bread necessary for existence" was the most likely meaning, connecting it to

2772-709: Is used by some modern Bibles. In the Douay-Rheims Bible English translation of the Vulgate (Matthew 6:11) reads "give us this day our supersubstantial bread". The translation of supersubstantial bread has also been associated with the Eucharist , as early as in the time of the Church Fathers and later also by the Council of Trent (1551). In 1979, the Nova Vulgata , also called

2849-401: The next day, may be a cognate word. There are several reasons that epiousion presents an exceptional translation challenge. The word appears nowhere else in other Ancient Greek texts, and so may have been coined by the authors of the Gospel. Jesus probably did not originally compose the prayer in Greek, but in his native language (either Aramaic or Hebrew ), but the consensus view

2926-459: The 17th century . Linguistic distinctiveness of Silesian has long been a topic of discussion among Poland's linguists , especially after all of Upper Silesia was included within the Polish borders, following World War II. Some regard it as one of the four major dialects of Polish , while others classify it as a separate regional language, distinct from Polish. According to the official data from

3003-525: The 2021 Polish census , about 500 thousand people consider Silesian as their native language . Internationally, Silesian has been fully recognized as a language since 2007, when it was accorded the ISO 639-3 registration code szl . Several efforts have been made to gain recognition for Silesian as an official regional language in Poland. In April 2024, the Polish Sejm took a significant step by passing

3080-616: The Ministry of Administration and Digitization registered the Silesian language in Annex 1 to the Regulation on the state register of geographical names; however, in a November 2013 amendment to the regulation, Silesian is not included. On 26 April 2024, the Sejm voted 236-186 with five abstentions to recognise Silesian as a regional language. On 29 May 2024, President Andrzej Duda vetoed

3157-600: The Silesian Misplaced Pages was founded. On 30 June 2008 in the edifice of the Silesian Parliament in Katowice , a conference took place on the status of the Silesian language. This conference was a forum for politicians, linguists, representatives of interested organizations and persons who deal with the Silesian language. The conference was titled "Silesian – Still a Dialect or Already a Language?" ( Śląsko godka – jeszcze gwara czy jednak już język? ). In 2012,

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3234-458: The Silesians as being their own distinct people, which culminated in his effort to create a literary standard which he called the "Lachian language". Silesian inhabitants supporting the cause of each of these ethnic groups had their own robust network of supporters across Silesia's political borders which shifted over the course of the 20th century prior to the large-scale ethnic cleansing in

3311-420: The to be translation of ousia . George Ricker Berry translated the word as simply "necessary" in 1897. Philosopher Raïssa Maritain , wife of philosopher Jacques Maritain , writes that during her era of the 1940s this translation was found to be the most acceptable by modern scholars. Her own conclusion was stated as being in agreement with Theodore of Mopsuestia , that being the "bread we need." This

3388-481: The 5th century CE which contains a shopping list , a word transcribed as epiousi was reported as being next to the names of several grocery items. This seemed to indicate that it was used in the sense of "enough for today", "enough for tomorrow", or "necessary". However, after the papyrus containing the shopping list, missing for many years, was rediscovered at the Yale Beinecke Library in 1998,

3465-621: The English spoken by Greek immigrants in Australia. It is known and used by the Greek Australians during the last 170 years of settlement. Some salient features of Greek Australian English include: Ethnolects are typically employed by speakers to either decrease or increase social distance with others. Listed below are more atypical manifestations of using ethnolects in order to achieve certain social purposes. Crossing refers to

3542-463: The Lord's Prayer contained in the Gospel according to Matthew and Luke as in the Vulgate, i.e., supersubstantialem and quotidianum . According to the Catechism of the Catholic Church , there are several meanings to epiousios , and that epi-ousios is most literally translated as super-essential : "Daily" ( epiousios ) occurs nowhere else in the New Testament. Taken in

3619-520: The Neo-Vulgate, became the official Latin edition of the Bible published by the Holy See for use in the contemporary Roman rite . It is not an edition of the historical Vulgate, but a revision of the text intended to accord with modern critical Hebrew and Greek texts and produce a style closer to classical Latin. The Nova Vulgata retains the same correspondence-of-meaning for epiousion in

3696-888: The Slavic Silesian language was given the ISO 639-3 code szl . On 6 September 2007, 23 politicians of the Polish parliament made a statement about a new law to give Silesian the official status of a regional language . The first official National Dictation Contest of the Silesian language ( Ogólnopolskie Dyktando Języka Śląskiego ) took place in August 2007. In dictation as many as 10 forms of writing systems and orthography have been accepted. On 30 January 2008 and in June 2008, two organizations promoting Silesian language were established: Pro Loquela Silesiana and Tôwarzistwo Piastowaniô Ślónskij Môwy "Danga" . On 26 May 2008,

3773-532: The Steuer alphabet, in 2006 the Silesian Phonetic Alphabet  [ szl ] was proposed: Silesian's phonetic alphabet replaces the digraphs with single letters ( Sz with Š , etc.) and does not include the letter Ł , whose sound can be represented phonetically with U . It is therefore the alphabet that contains the fewest letters. Although it is the most phonetically logical, it did not become popular with Silesian organizations, with

3850-533: The aftermath of World War II . Some linguists from Poland, such as Jolanta Tambor, Juan Lajo, Tomasz Wicherkiewicz , philosopher Jerzy Dadaczyński, sociologist Elżbieta Anna Sekuła, and sociolinguist Tomasz Kamusella , support its status as a language. According to Stanisław Rospond, it is impossible to classify Silesian as a dialect of the contemporary Polish language because he considers it to be descended from Old Polish . Other Polish linguists, such as Jan Miodek and Edward Polański , do not support its status as

3927-688: The alternative Latin translation of supersubstantialem . This quotidianum interpretation is first recorded in the works of Tertullian , and is the translation found in the Tridentine Mass . Some translators have proposed slight variations on daily as the most accurate. Richard Francis Weymouth , an English schoolmaster, translated it as "bread for today" in the Weymouth New Testament . Edgar J. Goodspeed in An American Translation used "bread for

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4004-622: The argument that it contains too many caron diacritics and hence resembles the Czech alphabet . Large parts of the Silesian Misplaced Pages, however, are written in Silesian's phonetic alphabet. Sometimes other alphabets are also used, such as the "Tadzikowy muster" (for the National Dictation Contest of the Silesian language ) or the Polish alphabet, but writing in this alphabet is problematic as it does not allow for

4081-403: The best translation would be: "Give us today the bread of tomorrow". Give us today the bread of the coming age, the bread that when you eat it, you can never die. What is the food of the coming age? It's God himself, God's word, God's Son, God's lamb, God's bread, which we already have here on earth, on earth, before the second coming. So what we're really saying is, "Feed us today with the bread of

4158-625: The bill. On 26 June 2024, Silesian was added to the languages offered in the Google Translate service. Ethnolect The term was first used to describe the monolingual English of descendants of European immigrants in Buffalo, New York . The term ethnolect in North American sociolinguistics has traditionally been used to describe the English of ethnic immigrant groups from non-English speaking locales. Linguistically,

4235-475: The coming age", because we are taught by Jesus not to seek the bread that perishes, but the bread that, you eat it, you can never die. This translation has often been connected to the eucharist . The bread necessary for existence is the communion bread of the Last Supper . That the gospel writers needed to create a new word indicates to Eugene LaVerdiere, an American Catholic priest and biblical scholar of

4312-471: The common use of ethnolect is used to compare the "ethnolects" of ethnic minorities with the "standard" speech of ethnic majorities, which is designated as the regional dialect instead of as a majority ethnolect. The ethnolinguistic repertoire approach is therefore proposed as a more effective model in linguistic research that could counteract the problems of the ethnolect approach as listed below. The way one speaks can vary widely within any ethnic group on

4389-524: The day." Another option is to view epiousion as an allusion to Exodus 16:4 where God promises to provide a day's portion of manna every day. This verse could be an attempt to translate the Hebrew of "bread sufficient to the day" into Greek. The word epiousei ( ἐπιούσῃ ) is found in Acts 7:26, 16:11, 20:15, 21:18 and 23:11. This word is typically taken to mean "next" in the context of "the next day or night". It has been suggested that epiousion

4466-427: The dialects of Polish. In their respective surveys of Slavic languages, most linguists writing in English, such as Alexander M. Schenker, Robert A. Rothstein, and Roland Sussex and Paul Cubberley list Silesian as a dialect of Polish, as does Encyclopædia Britannica . On the question of whether Silesian is a separate Slavic language, Gerd Hentschel wrote that "Silesian ... can thus ... without doubt be described as

4543-427: The differences in their speech compared to others to some extent. They may therefore temper their usage of salient features in their ethnolects when speaking to interlocutors who are not part of their ethnic group and may also be able to code-switch fluently between their ethnolectal variety and Standard English. Speakers who do that are considered to be "bidialectal". Yet, the selective use of elements from an ethnolect

4620-702: The differentiation and representation of all Silesian sounds. Silesian has recently seen an increased use in culture, for example: In 2003, the National Publishing Company of Silesia ( Narodowa Oficyna Śląska ) commenced operations. This publisher was founded by the Alliance of the People of the Silesian Nation ( Związek Ludności Narodowości Śląskiej ) and it prints books about Silesia and books in Silesian language. In July 2007,

4697-506: The ethnolect is marked by substrate influence from the first language (L1), a result of the transition from bilingualism to English monolingualism. The idea of an ethnolect relates to linguistic variation and to ethnic identity . According to Joshua Fishman , a sociologist of language , the processes of language standardization and nationalism in modern societies make links between language and ethnicity salient to users. Ethnicity can affect linguistic variation in ways that reflect

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4774-533: The etymology of ousia , meaning 'substance'—it may be derived from either of the verbs einai ( εἶναι ), meaning "to be", or ienai ( ἰέναι ), meaning both "to come" and "to go". The word is visible in the Hanna Papyrus 1 (𝔓 ) , the oldest surviving witness for certain New Testament passages. Epiousion is the only adjective in the Lord's Prayer . It is masculine, accusative , singular, agreeing in gender , number , and case with

4851-556: The first Latin translation of the Lord's Prayer, done by Jerome it was [...], panem supersubstantialem . Somewhere along the way it became " cotidianum , daily". Luther translated "daily" from the beginning: tägliches Brot . But in all languages that traditionally Eastern Christians use—Greek, Slavonic, and all the Arabic languages: Aramaic, Arabic—it doesn't say that; it just says a word that's similar to that [...] How do they translate it [into those languages]? [...] they claim that

4928-727: The interrogative particle czy . In Silesian, questions which do not contain interrogative words are formed by using intonation (with a markedly different intonation pattern than in Polish) or inversion (e.g. Je to na karcie? ); there is no interrogative particle. According to Jan Miodek , standard Polish has always been used by Upper Silesians as a language of prayers. The Lord's Prayer in Silesian, Polish, Czech, and English: Fatrze nŏsz, kery jeżeś we niebie, bydź poświyncōne miano Twoje. Przińdź krōlestwo Twoje, bydź wola Twoja, jako we niebie, tak tyż na ziymi. Chlyb nŏsz kŏżdodziynny dej nōm dzisiŏk. A ôdpuś nōm nasze winy, jako

5005-767: The language spoken by Slavophones in Silesia. Probably the most well-known was undertaken by Óndra Łysohorsky when codifying the Lachian dialects in creating the Lachian literary language in the early 20th century. Ślabikŏrzowy szrajbōnek is the relatively new alphabet created by the Pro Loquela Silesiana organization to reflect the sounds of all Silesian dialects. It was approved by Silesian organizations affiliated in Rada Górnośląska . Ubuntu translation

5082-518: The language's influence in hip-hop. Non-group members may also extensively employ features from an ethnic group's repertoire in their speech if they spend much of their time with the group members. It is difficult to define the ethnic group a person belongs to, especially in Western societies where ethnic groups are porous and fluid. Individuals often shift from one ethnic identity to another as they transition between life stages. Ethnic group membership

5159-515: The last official census in Poland in 2021 , about 460,000 people declared Silesian as their native language , whereas in the country's census of 2011 , the figure was about 510,000. In the censuses in Poland, the Czech Republic, and Slovakia, nearly 900,000 people declared Silesian nationality ; Upper Silesia has almost five million inhabitants, with the vast majority speaking Polish in the Polish part and declaring themselves to be Poles and

5236-549: The most common English translation of epiousion . It is the term used in the Tyndale Bible , the King James Version , and in the most popular modern English versions. This rests on the analysis of epi as for and ousia as being ; the word would mean "for the [day] being" with day being implicit. This version is based on the Latin rendering of epiousion as quotidianum , rather than

5313-478: The noun it qualifies, ἄρτον , arton ("bread"). In an interlinear gloss : Τὸν The ἄρτον bread ἡμῶν of us τὸν the ἐπιούσιον epiousion δὸς give ἡμῖν us σήμερον today Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον The bread {of us} the epiousion give us today "Give us today our epiousion bread" In the 20th century, another supposed instance appeared to come to light. In an Egyptian papyrus dated to

5390-504: The post-Vatican II era, that they are describing something new. Eating the communion bread at the Last Supper created the need for a new word for this new concept. Supersubstantial was the dominant Latin translation of epiousion from Matthew for many centuries after Jerome, and influenced church ritual. It was the basis for the argument advanced by theologians such as Cyprian that communion must be eaten daily. That only bread

5467-435: The sense of substance . The Catholic Church believes that this, or superessential , is the most literal English translation via Latin, which lacks a grammatical form for being , the literal translation of the Greek ousia , and so substance or essence are used instead. This interpretation was supported by early writers such as Augustine , Cyril of Jerusalem , Cyprian of Carthage and John Cassian . This translation

5544-475: The use of a language, or aspects of it, by speakers who are not accepted by members of the group associated with the language. In reference to ethnolects, crossing refers to speakers using ethnolects that do not formally belong to them. Considering the inherent connection between ethnolect and ethnicity, crossing is highly contentious as it involves a movement across ethnic boundaries. Speakers are required to negotiate their identity to perform crossing. Beyond being

5621-423: The use the ethnolect eases communication with the older generations. The use of ethnolect may also address bilingual communication in the home, where there is a discontinuity in the language that parents and their children use. Children whose first languages are different may pick up terms from their parents’ ethnolect. The two varieties in this case can symbolize a speaker’s multiple identity. Listed below are

5698-467: The vast majority speaking Czech in the Czech part and declaring themselves to be Czechs. Although the morphological differences between Silesian and Polish have been researched extensively, other grammatical differences have not been studied in depth. A notable difference is in question-forming. In standard Polish, questions which do not contain interrogative words are formed either by using intonation or

5775-796: The west as well as in the Rawicz area. Until 1945, Silesian was also spoken in enclaves in Lower Silesia , where the majority spoke Lower Silesian , a variety of Central German . The German-speaking population was either evacuated en masse by German forces towards the end of the war or deported by the new administration upon the Polish annexation of the Silesian Recovered Territories after its end. Before World War II , most Slavic-language speakers also knew German and, at least in eastern Upper Silesia, many German speakers were acquainted with Slavic Silesian. According to

5852-525: The word is used nowhere else, its meaning is unclear. It is traditionally translated as "daily", but most modern scholars reject that interpretation. The word is also referred to by epiousios , its presumed lemma form. Since it is a Koine Greek dis legomenon (a word that occurs only twice within a given context) found only in the New Testament passages Matthew 6:11 and Luke 11:3 , its interpretation relies upon morphological analysis and context. The traditional and most common English translation

5929-494: Was expected from their Italian and Yiddish ethnicity. Some twenty-first century linguists object to broader application of the term ethnolect to describe linguistic differences that are believed to reflect ethnic group affiliation. According to these scholars, this may inaccurately posit ethnicity as the central explanation for linguistic difference, when in fact there may be other variables which are more influential to an individual's speech. Some scholars also point out that

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