Marwadi - A Maharashtrian Variety Of Rajasthani

The sociolinguistic study of

A MAHARASHTRIAN VARIETY OF

MARWARI

-ROHAN SARAF

Terana Dam, Aurad Shahajani.

The sociolinguistic study of

A MAHARASHTRIAN VARIETY OF

MARWARI

-ROHAN SARAF

For the partial fulfillment of the course Masters of Arts

(English)

Submitted by: Rohan Saraf Bakshi MA (Eng), CIEFL, Lucknow.

Supervisor: Prof. R N Director, CIEFL, Lucknow.

CENTRAL INSTITUTE OF ENGLISH AND FOEIGN LANGUAGES 2

LUCKNOW CAMPUS

To my late father... Whose presence still I can feel...

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ACKNOWLEDGEMENT I am extremely grateful to Prof. R N Bakshi, who not only sanctioned my topic but provided me all necessary guidance and help. Without his invaluable guidance, I would not have been able to complete this project. I am very thankful to him to welcome my ideas regarding the data collection and the project and for giving me his precious time. I would like to express my gratitude to Mr. Vipin Kumar, to provide me necessary guidelines about project-writing. I would like to thank Dr. N V Krishna Mohan who always had discussed with me about my project work. It was a matter of prestige for me to spend time with such persons for the past two years. I would like to express special thanks to my senior friend from Vijay Wada, Mr. Sriniwasa Kumar, who always guided me through net chatting. He has been a constant help to me. I would like to mention about the support provided my mother constantly through this project work. She helped me for a better understanding of Marwadi language.

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My acknowledgements can not be completed without mention of a person, my cousin Karan Sharma, who took great efforts for the data collection.

INDEX I.

INTRODUCTION……………………………………...6-14  Purpose behind the study  About AURAD SHAHAJANI  Linguistic case of Aurad  Marwadi community in Aurad

II.

DATA COLLECTION…………………………………15-21  The making of the questionnaire  The Modus Operandi  Statistics

III.

DERIVED FACTS………………………………..........22-31  Language use and Language choice of the Marwadi users in Aurad  Languages used in different situations  Languages used for different purposes  Language preferences of a Marwadi user in Aurad

IV.

TRANSFORMATION OF MARWARI INTO MARWADI ....................................................31-37  Code-switching and Code-borrowing  Syntactical changes  Phonemic changes

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V.

CONCLUSION………………………………………..38

VI. BIBLIOGRAPHY……………………………………..39

INTRODUCTION

Purpose behind the study There is a very famous saying in Marathi, about languages. It says,” language changes every fifty miles.” It somehow derives a limit for the language domain roughly. The same language can have some changes out of the range of fifty miles as stated in this saying. But careful observation says that language does not vary by place to place but person to person.

I belong to a family which has a bilingual situation in itself. My father was Marathi and

my mother is Rajasthani by birth. I have grown up learning

both languages simultaneously. Also I was brought up in a place people were different linguistic background mix with each other and form a unique multilingual situation. I was happened to face four different languages since my childhood, three of which I can speak fluently. My interest was raised in this topic when I noticed some changes in the original variety of Marwari,

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because of Marathi. My interest about the history of this community was also found its place. Being a fluent speaker both languages, I could contrast both of them in a well manner. So, I decided to dig out the fact about the changes occurred in Marwari because the constant touch of a totally alien language, Marathi. During my studies at CIEFL, Lucknow campus, I came across Sociolinguistics, which helped me to be familiar with the basic concepts. It certainly helped me in focusing about the topic.

Another purpose behind this study is to talk about a community which migrates from its homeland to some stranger places for its survival. Marwari community is unique in itself. This community migrated to Maharashtra and gave a new variety of Marwari. Like this they have migrated to all parts of the world, so uncountable number of varieties of Marwari is possible. This thing is not possible with a language like Marathi. Yet Marathi has its own number of varieties but limited one. Because Marathi community is not migrant. So this study is a small effort to reach to the history of this community through their language. As Noam Chomsky said once, “I want reach to people’s minds through their languages.” This study tries to follow Mr. Chomsky’s path.

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About AURAD SHAHAJANI

Aurad Shahajani, shortly known as Aurad only, is a small town in Maharashtra. It has population of 20000-22000. Aurad has a history of more than 450 years which officially is not available. Aurad is located in the southern part of Maharashtra. It is situated on the border of Maharashtra and Karnataka. A river, named TERNA flows on the west side of Aurad. As mentioned above Aurad is situated on the border, it has a commercial importance. It is 200 km away from Hyderabad, so people from different place and different background have their business interests in Aurad. It gives Aurad a status of a multicultural and multilingual town. People of different religions and communities live in Aurad. The four communities are prominent in Aurad, i.e. Marathi, Marwari, Lingayat (followers of Lord Basweshwara) and Muslim. Initial three communities come under Hindu religion. Apart from Hindu and Muslim, some minor number of people of Jain and Buddhist communities lives there. So this is the multicultural social background of Aurad.

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Linguistic case of Aurad

As mentioned in previous section, Aurad has a multicultural and multilingual background. There is a case of Quadra-lingual1 society which contains four languages as follows, Marathi, Marwadi, Kannada and a mixed variety of Hindi and Urdu. Marathi is the official language of the town. It is used in all kinds of official affairs. It is a medium of education, too. Marathi is the dominant language there. Because Marathi has the largest number of speakers in Aurad. The second most spoken language is Kannada, which is a language of Lingayata community. This community has its roots in Karnataka. It was formed by Lord Basweshwara in 1700 AD. Aurad has a business relationship with several other places in Karnataka. That is why many Kannada speakers are based in Aurad. The third language is the Marwadi, which is a language of a migrant community, Marwadi. They migrated to Aurad around 200 years ago. The fourth language is variety of Hindi and Urdu, mostly spoken by Muslim community of Aurad. This 1

A linguistic domain with four different languages.

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variety of Hindi has a Hyderabadi accent. It occurred because of the business relationship of Aurad with Hyderabad. So with these four major languages, Aurad becomes an example of a multilingual town, where four totally different languages exist. These four languages influence each other without any doubt. Being the most dominant language, Marathi has a greater influence comparing to other languages. Other languages have borrowed some lexical terms from Marathi. It will be very interesting to see an Auradian2 speaking in a language that is made by mixing of codes of two or more languages. Kannada and Hindi have taken place a change in them considerably, but highly influenced language by Marathi is Marwadi. Marwadi is actually a variety of a Rajasthani language, i.e. Marwari. Marwadi has taken such a form that no Marwari speaker could easily understand what a Marwadi speaker means. Marwadi has accepted many words, phrases and idioms. That makes it a different variety of Marwari. It has taken such expressions which could take place in the context of Maharashtra only. Aurad has four languages in its domain but the language for writing and reading is Marathi only. As mentioned above Marathi is a medium of education and Marathi language is a compulsory subject till Higher Secondary Level. Although some English medium and Urdu medium 2

A citizen of Aurad Shahajani.

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schools are being run in the town, but they are very minor in number. Marathi and Hindi speaker know how to write and read in their mother tongues, but in case of Kannada very few people know their own script. Marwadis do not know at all how to read or write in their language. In fact they do not have any script. I hope this will give a general idea of the linguistic case of Aurad Shahajani.

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Marwadi community in Aurad

Nobody knows exactly when Marwadis migrated to Aurad Shahajani. There is no official proof for that. I consulted many old members of the community, aged 92+yrs; they told me that they belong to third or fourth generation of their family. We can imagine that Marwadis must have migrated to Aurad around 200-250 years ago. They were wondering in search of food and water. Most of the Marwadi families are rooted to Jodhpur, Rajasthan. Some others are from Udaipur, Bundelkhand and Jaisalmer3. This community came to Aurad and to many other places of Maharashtra. They became a part of these places. Because of the difficult geographical conditions of their home region, they were forced to leave their places. George Ludi discusses the types of migration, i.e. Internal migration and External migration. He says, A considerable number of German-speaking people have moved into other language regions and vice versa in order to study, to find a better employment, for personal reasons (marriage!), or to learn the 3

names of the districts in Rajasthan, India

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language. When referring to these people who have crossed a linguistic border in the country or who are born from parents having done so, we will use the term Internal Migration. (1996: 105) This was Ludi’s observation about the migrant communities of Switzerland. Reasons behind migration might be different but ultimately the migration is same in case of both Swiss and Marwadi migrant communities. After becoming a part of Aurad, Marwadi community contributed a lot to the development. Being a merchant community, they knew how to do business. Gradually, Aurad became a central location for all types of businesses, mainly agricultural. Marwadi community, who came to Aurad with almost nothing, became the richest community within few decades. Even after accepting the Maharashtrian culture, Marwadis never forgot their rituals and customs which their ancestors used to follow in Rajasthan. They are very proud of their origins and still worship their family gods. Now Marwadis are inseparable part of Aurad. They started changing their professions. Most of them are choosing education and corporate sector as a career option. Their language keeps on changing as time passed. They are businessman basically. So they have to interact with almost every class and caste of society. It was a necessary for a Marwadi to be a multilingual personality. That is why a Marwadi in Aurad can speak minimum three

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languages, Marathi, Hindi and of course, Marwadi. This proves beneficial for a businessmen community. In Marwadi family, hardly anybody could be found who is not doing business. Education is of least important for them. Also they are very conservative when it comes to women. No Marwadi woman can work outside. Although the scenario is changing a bit, but percentage of girls learning is very less than boys. That is the reason why Marwadi women are not efficient speakers of Marathi. The reason is less exposure to the language, which does not happen in case of Marwadi men. Marwadi community and their language are at their peak level. The more changes come in them; more are the chances that they will forget about their roots.

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DATA COLLECTION

The Making of the Questionnaire

As I have mentioned before that my purpose behind the study was to note down the changes occurred in Marwadi because of Marathi. I had to collect a data which will supposedly help me to come to a conclusion. I have enclosed a model copy of the questionnaire at the end of the project. As my topic deals with only the speakers of Marwadi, data collection was centered on them only. I met about one hundred and six people personally for the said purpose. The questionnaire was mainly focused on their language habits4. The questionnaire starts with the queries about personal information of the interviewee. It contains information like Name, Age, sex, Education and the Medium of Education, Mother tongue and Languages known. Age and Sex were important in order to make an analytical study about the language use by Marwadi speakers. Among all the interviewees around Fifty-five were male and Forty-five were female. There were people from all age group. 4

Habits of using language at different places and for different purposes.

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People from the age of five to eighty-five years were taken the interview. The point of their education was not that important because most of them belong to business class. Majority of them have taken their education in Marathi medium. Here one thing, I have deliberately excluded, i.e. Occupation. This thing I have not mentioned because almost all of them are either shop owners or businessmen. The lower age group is learning which sooner or later joins their seniors. The second half of the questionnaire deals with the language habits of the interviewees. It has two sections: one which discusses about the language choice of a Marwadi speaker at different places and other which discusses with the language choices for different purposes. They noted down their language choice with a preference. That means they have chosen language for a particular context with the preference. E.g. a speaker finds himself comfortable speaking in Hindi with his friends and sometime he uses Marwadi as well, he gave first preference to Hindi then to Marwadi. This shows their command and level of comfort towards a language.

Although the questionnaire has all four languages5 in options but no one has selected Kannada as their choice for any question. It shows that any speaker

5

i.e. Marathi, Marwadi, Hindi, Kannada.

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of Marwadi can speak maximum three languages, i.e. Marwadi, Marathi and Hindi.

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The Modus Operandi

The Modus Operandi i.e. the method of the data collection was very clear. I approached speakers having a note pad and copies of questionnaire in my hand. I have a good access to the Marwadi people and most of them are familiar with me, so I did not face much difficulty in collecting the data. Although the questionnaire has spaces to fill, I had to fill them myself manually because they were written in English and nobody in Aurad has a good command over English. So I had to ask them questions and to get the data out of it. As I mentioned, my cousin, Karan helped me in collection. We did not face any problems with adults and that also with men, but with women and kids it was a bit difficult. Because women, being from very conservative families, sometimes refused to answer. Some interviewee said that they have never looked at their language in this way. It was all new for them. Then some people started thinking about their language use consciously. I think partially my purpose behind the study was successful. In this process, I came to know about various aspects of Marwadi language. E.g. if one has to show his/her disliking towards something, two different expressions are used in two different situations. avad and bhav are the two expressions. avad is used when one has to show his/her disliking 18

towards anything but the food and edible things, and bhav is used when one has to show his/her disliking towards an edible thing. The method which was used for the said process was based on a pure communicative way of talking. It also helped me to note down some markers of Marwadi language which prove influence of Marathi over Marwadi.

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Statistics

In the survey held for the purpose of data collection, around One Hundred and Five persons were interviewed personally. For a better understanding, we will be considering only hundred feedbacks here, out of which Fifty-five are male and Forty-five are female. For the convenience, the feedbacks are sorted out on the basis of their age and sex. I have used following abbreviations for convenience.

A = below 18 yrs B = 18 yrs – 25 yrs C = 26 yrs – 40 yrs D = 41 yrs – and above.

M = Male; F = female.

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So, studying these abbreviations one could easily understand meanings of other abbreviations like AM, DF, etc. AM is a group of males who belong to the age group below 18 yrs. The table of statistics of the interviewee is as given below.

A = Below 18 yrs B = 18 – 25 yrs C = 26 – 40 yrs D = 41 – above TOTAL

Male 20 16 13 9 55

Female 10 12 14 13 45

After the analysis of the data, few facts came in the notice. In the age group, A in which the members are below 18 yrs, few could speak only two languages. They are actually child language learner. They are exposed to only two languages, i.e. Marwadi and Hindi. The age group B is of average language capacity. But the age groups C and D are the most efficient users of all three languages that are Marwadi, Marathi and Hindi. The statistics regarding some uses of language do not vary, like use of language at home and at work, language for reading, listening and writing. But for the further issues the statistics do vary at a large level.

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DERIVED FACTS

Language use and Language choice of Marwadis

In Aurad, Marwadis unconsciously use three different languages in their daily routine. They can not figure out which language is used by them at what time. The other interesting thing about Marwadi users is that they can switch to any language in the same context. Let us imagine a situation in which me and my mother are having a piece of conversation with each other. My mother but obviously speaks in Marathi with me. She asks me, ‘jevayalaa kay karu’, which means what do you want to have in the lunch? Suddenly she happens to see our sweeper and asks him, ‘ kahaan jaa rahe ho’, which means ‘where are you going’ in Hindi. Before anybody could answer her question, her cell phone rings and she gets a call from her mother and says, ‘kai karan laagi’, ‘which means how do u do’ in Marwadi. So unconsciously she switched to three different languages, talking to three different persons in three different contexts. Many examples like these can be found in day to day life of Aurad. If we consider speakers other than marwadis, a case of bilingualism is found in Aurad. Each and every person 22

in Aurad can speak at least two languages, i.e. Marathi and Hindi. Hindi has a status of second language in Aurad. That is why it is known to everybody there. Marwadi people have their own priorities of languages. A Marwadi fellow to other will always speak in Marwadi only. With people from other communities he will use either Marathi or Hindi. This is the way language is chosen by a Marwadi speaker. In case of child language user, when speaking to a speaker other than Marwadi, only Hindi will be used, because at that time the child language user may not be competent enough to speak in Marathi. The multilingual compatibility6 of a Marwadi speaker is directly proportional to his/her age. The order of exposure to the language since his childhood is as follows, Marwadi-Hindi-Marathi-English. So, at first a child Marwadi user will learn Marwadi, because it is his mother tongue. Then he will be exposed to Hindi language, which is very close to Marwadi language. Thirdly he will be exposed to Marathi language because of the surroundings. At last, he will get an exposure to English language because of the education criteria. In this way a child language learner in Aurad leads towards a process of being a multilingual personality.

Languages used in different situations 6

Capacity of a speaker t speak in more than two languages.

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In the previous chapter, I have given an example of switch over of a language to another in the daily routine of Marwadi users. In this section, we are going to observe their language habits7. In the second part of the questionnaire, questions regarding their language habits are given. The first part of the section deals with the use of language at different places. The options given are At home, At work place, with friends and In a social gathering. For the first question, everybody has given the same answer which is, of course, Marwadi. Marwadi people are very particular about the use of language at their home with their family members. Wherever they will go, this thing will remain the same.

The second question deals with the work place. For the age group C and D (see previous section, Statistics for the details) the work place is indeed their shop. But for the age group A and B the work place is their schools or colleges. Child language learners did not fill this section as they do not have to go anywhere to work. The data says that most of the Marwadi users use Marathi and at some extent Hindi at their work place. But no doubt they

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Tendency to use different languages at different places and for different purposes.

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prefer Marathi over Hindi. The switch over from one language to another happens very rapidly and unconsciously at this situation. This is the situation where a Marwadi user starts getting exposure to other languages.

The third question enquires about the language used in a situation where Marwadi users are with their friends. Unlike the previous one, this is a very casual situation of use of a language. Here there is no formality. In this situation, some possibilities are there. One possibility is that a user must be engaged in conversation with a friend who is also a Marwadi. Then in this situation, as I mentioned earlier, a Marwadi will speak in Marwadi only. With friends from other language community, he will use Hindi not Marathi. This is a surprising observation that in a formal situation like business or learning/teaching a Marwadi speaker finds Hindi more casual than Marathi. He/she uses Marathi in a formal situation because of its reach. But there is one observation about Marwadi people that they are likely to be attached to their community at most of the time. That is the reason why most of the interviewees gave preference to Marwadi while speaking with friends.

The fourth and the last observation about language choice of Marwadi people is about a situation where they are in a social gathering. Again the

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similar kind of observation has been recollected here. Most of the interviewees have chosen Marwadi as their prime choice in a social gathering and then comes Marathi and finally Hindi. Social gatherings could be only among Marwadi people. So in this situation they will use only Marwadi. But in the situation where they have to socialize with the speakers of other languages, they will use Marathi or Hindi as the situation demands. Again this depends on the particular event they are attending. In a formal event like National Flag Holding on the Independence Day, they will certainly use Marathi. But in a casual social event like marriages they will be comfortable with Hindi. These observations in the form of a table is as follows,

At home Marwadi

At work Marathi 26

With friends

In social

Marwadi

gatherings Marwadi

Marwadi Marwadi Marwadi

Hindi

Hindi Marathi

Hindi Marathi

Here first row shoes the situations and other shows the languages used in that particular situation. The languages in a column indicate language choice of that particular situation. Languages in a column of a situation are mentioned in a descending order of preference. This section of the questionnaire puts an interesting observation about the Language-use and the Language-choice of a Marwadi speaker. That is degree of formality in case of a Marwadi users in Aurad decreases as follows, Marathi > Hindi > Marwadi. The reason which I tried to figure out when consulted to all the interviewees is they find themselves more comfortable in Hindi than Marathi. Because they need not to be conscious while process of thinking and talking goes on. But in case of Marathi, they have to think first and then translate it into the said language. Of course, they think in their Mother tongue, which is Marwadi. This section can be called as the core of this study. It helps the study to draw a conclusion which makes a statement about marwadis.

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Languages used for different purposes

The second part of the section deals with the Language-use for the different purposes. Purposes means for the utilization of different language skills like

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LSRW8. Here Marwadi speakers can have choices between Marathi and Hindi only, except in the case of speaking. The hypothesis of the data collected is given below.

Listening

Speaking

Reading

Writing

(songs, news,

(newspaper,

(formal, letter,

commentary etc) Hindi Marathi

books, etc) Marathi Hindi

etc)

Marwadi Hindi Marathi

Marathi Hindi

It should be clear by now how marwadis maintain their language habits. In the given table, the languages are mentioned in the decreasing order of their preferences. Firstly for listening purpose, only two languages are available in Aurad, i.e. Hindi and Marathi. Among which Hindi is more popular. So marwadis give preference to Hindi, when it comes to listening songs, news on Television or Radio. For speaking, of course, they prefer Marwadi than other languages. This point is already discussed in previous section about their language choices. The third skill which is about reading leaves only two choices for marwadis, i.e. Marathi and Hindi. In the print medium, Marathi is dominant. Also the status of Marathi in Aurad does matter in this

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Skills of languages, listening, speaking, reading and writing.

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case. Hindi has secondary status in this matter. What is applicable to Reading is also applicable to Writing, too. For writing purpose, like for writing a letter I both formal and informal cases, marwadis prefer Marathi only. As Marathi is the official language, all the formal affairs like fulfillment of official forms, etc happen in Marathi only. Hindi again has a secondary status like it does have in the case of reading. But unfortunately there are no means for marwadis to read or write in their language. Even they do not know how to read or write in Marwadi. So this is the situation of a community which speaks in its language but can nit read or write in it.

Language preference of a Marwadi user in Aurad It will be interesting to see a criterion of Language-choice for a Marwadi user in Aurad. It depends on so many things. Even the age is an important factor. E.g. a Marwadi user who is five years old can not say which language he/she prefers for the writing or reading purposes. Also a language choice does depend on the educational qualification of the user sometimes.

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It is observed that marwadis give preference to Marwadi as much as possible. That is how they have maintained to keep their roots safe to a culture and place where they belong. They give almost equal preference to both Marathi and hind in circumstances. I found some people in a confused state while giving answers for some questions, like ‘which language do u use with your friends?’ some said that they use all three of them. Some could not decide to which language they should give preference among Marathi and Hindi. This shows how the linguistic situation gets complicated in Aurad.

TRANSFORMATION OF MARWARI INTO MARWADI

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Code-switching and Code-borrowing After being exposed to other languages for a huge time span of more than 200 years, it was but obvious for a language like Marwari to have changes in itself. When marwadis came to Aurad in order to search food and water, they were from different places of Rajasthan, speaking different dialects of Marwari and Rajasthani. They were from Jodhpur, Jaisalmer, Mewad, Bundelkhandi, etc places in Rajasthan. They were speaking different dialects like Marwari, Mewari, Bundelkhandi, Jaisalmeri and many like these. When these people from different background of languages and cultures gathered in Aurad, their language had undergone a long process of change. Generations by generations they forgot their original languages. They used to speak different variety of the same language, i.e. Marwari. So, even their languages had variations but the soul structure of the all languages was same. So all these varieties were influenced by the most dominant language, i.e. Marathi. Gradually the interaction between them and the other language users increased. More the interaction, more the influence on Marwari. This whole process through which all the varieties of Marwari underwent, resulted in a common variety of all marwadis that was Marwadi. This variety of Marwari has some features of Marathi, too. A constant Codeswitching and Code-borrowing still goes on in case of Marwadi and Marathi. 32

E.g. I am feeling cold. Mala thandi vajat ahe.

English Marathi

In Marathi, to express that one is felling cold, he/she uses the expression thandi vajane (to feel cold). But if we look at the literal meaning of the words in the given expressions, Thandi

cold

Vajane

to beat (or bajaana in Hindi)

Whatever the words mean literally, the expression conveys the message that the speaker is feeling cold. We have some different expression in Hindi, E.g. mujhe thand lag rahi hai.

Hindi

If we try translating the above Marathi expression in English literally, it becomes something like this, E.g. I am beaten by the cold.

English

Of course, the derived expression will not be a proper one. But my point is in the process of transformation Marwadi has borrowed so many codes which are not relevant in the original context of their language. But such codes are appropriate in the context of Marathi. So what happened in the case of Marwadi, it has borrowed this expression literally from Marathi. It is as follows,

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E.g. man thandi baajan lagi ha.

Marwadi

Here Marwadi not only borrowed the code of using the expression feeling cold but also it has switched the code of the word Cold. It is as follows,

Cold

English

Thandi

Marathi

Thand

Marwari

Thandi

Marwadi

In this way, Code-switching and Code-borrowing happened in the process of transformation of Marwari into Marwadi.

Syntactical changes

One syntactical change in Marwari, we have already witnessed in the previous section about Code-switching and Code-borrowing. That is code switching of the word thandi from Marathi to Marwadi. It signifies Cold.

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There are so many examples of syntactical changes in Marwari because of Marathi. But interesting thing is that they borrow some word, but with certain modifications. Again Marathi and Hindi have a great syntactical similarity between them, so it has been very easy for Marwadi to borrow words from Marathi. The modifications in the original words are in the form of phonemic structure. But some words are accepted as they are. e.g.

Long

English

laamb

Marathi

lambaa

Hindi

lambo

Marwadi

I am giving a list of some words which are taken in Marwadi from Marathi. It is as follows,

Marathi Kala (black)

Marwadi Kalo

Kantala (boredom)

(phonemic change in the last sound) Kantalo

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Aamba (mango)

(phonemic change in the last sound) Aambo

Fukatya (lazy person)

(phonemic change in the last sound) Fukatyo (phonemic change in the last sound)

I think, by now it is pretty clear how a syntactical change in Marwadi took place because of Marathi.

Phonemic change

Marwadi, in the process of transformation, faced not only syntactical changes but also some phonemic changes. One can easily observe the difference between of accents of a Rajasthani Marwadi speaker and a Maharashtrian Marwadi speaker. Rajasthani speakers have a typical way of pronouncing some sounds like na, kha and da. These sounds are totally

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omitted from the Maharashtrian variety of Marwari. Plus, there is an addition of a sound from Marathi to Marwadi. That is l̀a. Marwadi has accepted this sound in the use. There are not so much phonemic changes which one can easily look for.

CONCLUSION

During this sociolinguistic study of Marwadi, I happened to observe various aspects of lives of marwadis. I feel, somehow, I have managed to reach to their minds through their languages, as Mr. Chomsky wants. After completing the study, I felt that, Marwadi is at the peak level of its transition phase. Aurad is changing with an enormous speed. A fourth factor 37

in this process is added that is affecting all the other languages that is English. So what will be the future of Marwadi? Might be it will be a language which lost its original status in the flow of time.

BIBLIOGRAPHY

Dittmar, N Sociolinguistics: A critical survey of theory and application, Sand, P. (trans.), (London: Edward Arnold, 1976)

Fasold, R. The Sociolinguistics of Society, (Oxford: Basil Blackwell, 1984)

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Gupta, R.S. ‘Interrogating ‘Indian’ bilingualism’, Studies in Indian sociolinguistics, Gupta, R.S. and K.S. Aggarwal, (New Delhi: Relative, 1998)

Ludi, G. ‘Multilingualism through migration: A comparison of internal and external migrant communities in Switzerland’, Contrastive Sociolinguistics, Hellinger M. and U. Ammon (eds.), (Berlin: Mouton de Gruyter, 1996, 10333)

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