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Moldova is one of the smallest and poorest countries in Europe, yet it has a rich and multifaceted history that makes it an interesting case study when exploring the complex connections between language and identity. In this paper, I aim to explore the situation of the Soviet Union and the identity of Moldovans in regards to language policies, as well as the historic and social landscapes that allowed such policies to take hold, such has Moldova's historical roots with Romania. Although it has been over twenty years since the fall of the Soviet Union, an iron curtain still deeply divides the country of Moldova, and the cleavages are felt and defined in terms of linguistic identity. While the true conflicts and issues at stake in Moldova run much deeper than differences in linguistic identity and in issues surrounding minority language rights (for example, economic concerns), such discord is consistently framed in terms of linguistic conflict—a central theme in the Republic of Moldova ever since Soviet influence began in the 1920s.
Members of minority communities in the United States have their own ways of internally communicating. The American Jewish community is no different. This paper seeks to demonstrate that Jewish English, known as Yeshivish, has developed into two distinct configurations: Creole Yeshivish for the more religiously observant, and Dialect Yeshivish for the less religiously observant. The divergence is due to differing levels of interaction with the secular world. To prove this, pidgin, creole, dialect, and language are linguistically defined, as are the seven levels of Jewish religious observance. Pop culture infused with Yeshivish structures is analyzed at both levels of speech. Two additional examples of immigrant languages are explored. Finally, a possible future for each of the speaking traditions is laid out according to the latest survey data.