Complete loss of case and gender within two generations: evidence from Stamford Hill Hasidic Yiddish

Yiddish was the everyday language spoken by most Central and East European Jews during the last millennium. As a result of the extreme loss of speakers during the Holocaust, subsequent geographic dispersal, and lack of institutional support, Yiddish is now an endangered language. Yet it continues to be a native and daily language for Haredi (strictly Orthodox) Jews, who live in close-knit communities worldwide. We have conducted the first study of the linguistic characteristics of the Yiddish spoken in the community in London’s Stamford Hill. While Krogh (in: Aptroot, Aptroot et al. (eds.) Leket: Yiddish studies today, Düsseldorf University Press, Düsseldorf, pp 483–506, 2012), Assouline (in: Aptroot, Hansen (eds.) Yiddish language structures, De Gruyter Mouton, Berlin, pp 39–62, 2014), and Sadock and Masor (J Jew Lang 6(1):89–110, 2018), investigating other Hasidic Yiddish-speaking communities, observe what they describe as morphological syncretism, in this paper we defend the claim that present-day Stamford Hill Hasidic Yiddish lacks morphological case and gender completely. We demonstrate that loss of morphological case and gender is the result of substantial language change over the course of two generations: while the case and gender system of the spoken medium was already beginning to undergo morphological syncretism and show some variation prior to World War II, case and gender distinctions were clearly present in the mental grammar of both Hasidic and non-Hasidic speakers of the relevant Yiddish dialects at that stage. We conclude the paper by identifying some of the language-internal, sociolinguistic and historical factors that have contributed to such rapid and pervasive language change, and compare the developments in Stamford Hill Hasidic Yiddish to those of minority German dialects in North America

Translating Covid-19 information into Yiddish for the UK Hasidic community

This article documents a recent project translating COVID-19 information into Yiddish for the benefit of the Hasidic Jewish communities in London’s Stamford Hill and in Manchester in the UK. The translation work developed as a response to the urgent need for Yiddish-language resources specifically designed for the Hasidic community near the beginning of the pandemic. The translations were undertaken by a team consisting of linguists and native speakers of Hasidic Yiddish and took place within the framework of a research project funded by the UK Arts and Humanities Research Council, dedicated to linguistic and sociolinguistic analysis of contemporary Hasidic Yiddish worldwide. In this article we discuss the sociolinguistic background to the translations and investigate the reasons why they were so urgently needed, before going on to address the issues encountered during the course of the translation process and the decisions taken in order to resolve them. These issues include the type of Yiddish chosen for the translations, the translation of medical terminology, gender-based linguistic differences affecting the translations, and specific cultural considerations that needed to be taken into account

All Doors Lead to the Kitchen – Sustainability and Wellbeing Challenges in a Shared Centrepiece of Living

The kitchen figures a central place in the home where a significant share of a household’s resource consumption takes place. Sharing the kitchen between multiple households has potential to bring positive sustainability effects due to more efficient use of both material resources and energy. The concept of shared kitchens has, however, thus far had a limited diffusion. This paper explores the potential of shared kitchens as a future sustainable living environment by studying user experiences from a Living Lab setting. It builds the base for an overarching larger European collaboration on how future shared kitchens should be designed in order to support everyday practices while optimising the conditions for achieving positive impact on both sustainability and wellbeing. Findings are presented from five focus areas concerning different use contexts: (1) accessing, (2) cooking, (3) living and socialising, (4) storing, and (5) cleaning

Augmented reality magic mirror in the service sector: experiential consumption and the self

Purpose This paper examines what the use of an augmented reality (AR) makeup mirror means to consumers, focusing on experiential consumption and the extended self. Design/methodology/approach The authors employed a multimethod approach involving netnography and semi-structured interviews with participants in India and the UK (n = 30). Findings Two main themes emerged from the data: (1) the importance of imagination and fantasy and (2) the (in)authenticity of the self and the surrounding “reality.” Research limitations/implications This research focuses on AR magic makeup mirror. The authors call for further research on different AR contexts. Practical implications The authors provide service managers with insights on addressing gaps between the perceived service (i.e. AR contexts and the makeup consumption journey) and the conceived service (i.e. fantasies and the extended self). Originality/value The authors examine the lived fantasy experiences of AR experiential consumption. In addition, the authors reveal a novel understanding of the extended self as temporarily re-envisioned through the AR mirror