Revolution; or for other Slavs who had left or not returned after the Yalta
Agreement at the end of the Second World War. Many of these e
´
migre
´
Slavs were
strongly anti-Communist and conservative, and they resisted the kinds of changes
which were taking place in the homeland. There was strong pressure in favor of
endogamy, and the larger communities provided a wide range of social structures
which could effectively support existing and new e
´
migre
´
s throughout a lifetime of
work, worship and leisure. Language and its maintenance was central to this system
of values, and tended to resist change. Older Russian e
´
migre
´
s, for instance, preserved
the use of the letter jat
0
(appendix B) decades after it had been very properly removed
from use in the Soviet Union. And the notion of cultural integrity was valued, so that
the use of Anglicisms in English-country Slavic communities, for instance, was
widely criticized. In this context the maintenance of core values of language and
culture (Smolicz, 1979) ranked high in the life of the community.
After 1989, however, this legitimacy no longer held. The removal of the
Communist regimes, and their political and military threat to the West, meant
that many e
´
migre
´
Slavs could now return to the homeland. Many did in increasing
numbers over the following decade – some to take up senior political, management
and other leadership roles. These returning Slavs included many who had grown up
in e
´
migre
´
communities. In addition, homeland Slavs were now equally able to
travel abroad and, in some cases, to emigrate. In one sense this two-way traffic
has weakened the raison d’e
ˆtre
of the e
´
migre
´
communities, which are no longer
insulated by their claim to be the exclusive true inheritors of homeland values.
On the other hand, the influx of new speakers has enriched and re-charged the
linguistic and cultural life of the communities. And unrestricted two-way commu-
nications, and access to cable and satellite television, have made possible not only
the globalization of the lives of the homeland Slavs, but also the updating of the
lives of Slavs in what is no longer a diaspora in exile.
This reunification – the word is apposite not only of Germany – of the Slavic
communities has had a further important consequence for the maintenance of
languages outside the homeland, and one which is most strongly evident in Slav
communities in the English-speaking countries. The homeland languages, as a
result of globalization and the radical de-Communization of public language,
have become more Western and, in particular, more like English. It is difficult
for e
´
migre
´
s to keep pace with the changes in the homeland language, changes for
which there are now only aesthetic, rather than ideological, objections. As a result,
the e
´
migre
´
Slavic communities are having to re-invent their sense of identity, and to
refocus their orientation to the homeland.
In the midst of this change, however, the Slavs’ allegiance to their languages
is not at risk. The Slavs remain one of the modern world’s biggest ethnic groups of
584 11. Sociolinguistics