Growing numbers of English-language courses have helped to entice monoglot Britons abroad.
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It's there in the odd bits of language that filter through even if you're an incurable monoglot like me.
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Consulting the programme notes again, we learn that Orgon, the credulous billionaire conned by Tartuffe, is an ex-pat Frenchman "whose children, brought up in Anglophone countries, are entirely bilingual, and who is obliged to speak English to an apparently monoglot house guest".
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Irish-language advocates of the immersion approach sometimes refer to studies showing that bilingual children have advantages over monoglot children in other subjects.
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The attempted conversion of the Irish to Protestantism was generally a failure. One problem was language difference. The Protestant clerics imported were usually all monoglot English speakers, whereas the native population were usually monoglot Irish speakers. However, ministers chosen to serve in the plantation were required to take a course in the Irish language before ordination, and nearly 10% of those who took up their preferments spoke it fluently.
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The Jacob Case, Welshlegalhistory.org. Accessed 1 April 2016 They were monoglot Welsh speakers, and the court proceedings had to be translated for them. They pleaded not guilty, but were convicted and received prison sentences.
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Kurt Aland the Greek text of the codex did not place in any Category. It is the only monoglot Greek manuscript known to deliberately place 1 Corinthians 14:34-35 at the end of the chapter.
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In 2003 he replaced his MR colleague François-Xavier de Donnéa as Minister-President of the Brussels-Capital Region, provoking considerable resentment among parties representing the Flemish-speaking community as he was essentially a monoglot Francophone, unlike his predecessors as Minister-President.
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Barrington also speaks of a John Nancarrow from Marazion who was a native speaker and survived into the 1790s.Ellis, P. Berresford (1971?) The Story of the Cornish Language. Tor Mark Press Chesten Marchant, d. 1676, a woman from Gwithian, is believed to have been the last monoglot Cornish speaker.
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The Irish name Cuan na gCaorach, "Haven of the Sheep", is a neologism, from a mistranslation of Cuan na gCurrach, "The Bay (or Haven) of the Currachs (boats)". When the name was translated to English, the word "ship" (used by monoglot locals for 'boat') was misheard as "sheep".
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John Egerton (30 November 1721 –18 June 1787) was a Church of England clergyman from the Egerton family who eventually rose to be Bishop of Durham. As a young man he was associated with the beginning of tourism down the River Wye and later with the controversial appointment of an English monoglot to a Welsh-speaking parish in Anglesey.
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Richard Hooker: Prophet of Anglicanism, p. 13. Continuum International Publishing Group. . The Cornish had a particular motivation for opposing the new English language prayer book, as there were still many monoglot Cornish speakers in West Cornwall. The Cornish language declined rapidly afterwards and the Dissolution of the Monasteries resulted in the eventual loss of the Cornish language as a primary language.
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In 1730 Virginia's House of Burgesses records noted an "Interpreter to the Saponi and Occaneechi Indians." This implied the existence of monoglot Occaneechi people. In 1730, many Saponi moved to live among the Catawba in South Carolina, but most returned to Virginia in 1733, along with some Cheraw Indians. After 1733 the Saponi appear to have fragmented into small groups and dispersed.
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The work on the museum commenced in 1946, thanks to the donation of land from the Earl of Plymouth. Peate published work on the study of folk life in both English and Welsh. He was a pacifist who registered as a conscientious objector in 1941 and believed in a monoglot Welsh-speaking Wales. Peate was a judge for the National Eisteddfod for a number of years.
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It will probably be impossible to establish who the definitive "last native speaker" of Cornish was owing to the lack of extensive research done at the time and the obvious impossibility of finding audio recordings dating from the era. There is also difficulty with what exactly is meant by "last native speaker", as this has been interpreted in differing ways. Some scholars prefer to use terms such as "last monoglot speaker", to refer to a person whose only language was Cornish, "last native speaker", to refer to a person who may have been bilingual in both English and Cornish and furthermore, "last person with traditional knowledge", that is to say someone who had some knowledge of Cornish that had been handed down, but who had not studied the language per se. The last known monoglot Cornish speaker is believed to have been Chesten Marchant, who died in 1676 at Gwithian.
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It was estimated by Whitley Stokes that in 1800 there were around 800,000 monoglot Irish speakers. This dropped to about 320,000 by the end of the famine, and that figure was at under 17,000 in 1911. Monolingual speakers remained in the 1950s, but by the 80s and 90s they had all but disappeared. It is now believed that Séan Ó hEinirí was the last monolingual speaker of Irish.
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He subsequently recalled that he was able to learn "several languages". As the child of Russian parents growing up in a francophone part of a bi-lingual country, he had presumably never been a monoglot. Communication of his Russian experiences was not restricted to the written word. Between 1926 and 1928 he arranged around fifty meetings in Germany, Switzerland and France in order to share his experiences more widely.
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A successful occupation of Nova Scotia was finally achieved in 1629. The colony's charter, in law, made Nova Scotia (defined as all land between Newfoundland and New England) a part of mainland Scotland. The Scots have influenced the cultural mix of Nova Scotia for centuries and constitute the largest ethnic group in the province, at 29.3% of its population. Many Scottish immigrants were monoglot Scottish Gaelic speakers from the Gàidhealtachd (Scottish Highlands).
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Between them Trefdraeth and Llangwyfan had about 500 parishioners, of whom all but five spoke only Welsh, whereas Bowles was a monoglot who spoke only English. The churchwardens and parishioners of Trefdraeth therefore petitioned against Bowles' appointment. John Thomas (1736–69), headmaster of Beaumaris Grammar School, supported the petitioners and enlisted funding and support from the Honourable Society of Cymmrodorion. The churchwardens of Trefdraeth, Richard Williams and Hugh Williams, brought a prosecution under ecclesiastical law.
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Mudiad Adfer (trans: 'Restoration Movement') was a splinter group of Cymdeithas yr Iaith Gymraeg (the Welsh language Society) in the 1970s. Taking its Welsh-only philosophy from the works and teachings of Owain Owain and Emyr Llewelyn, it believed in the creation of "Y Fro Gymraeg" - a monoglot region based on the existing Welsh language heartlands in the west of Wales. Adfer slowly disappeared from the scene in the late 1980s.Safle Owain Owain.
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No other Welsh book has been as influential for it is a work of great linguistic and literary significance. The translator skillfully moulded the classical language of the poets into the literary Welsh known to us today. In short, the book is the foundation stone on which modern Welsh literature has been based. It also allowed a highly monoglot Welsh population to read and hear the scriptures in their own language for the very first time.
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Orlando: Academic Press. Woolard, in her overview of "code switching", or the systematic practice of alternating linguistic varieties within a conversation or even a single utterance, finds the underlying question anthropologists ask of the practice—Why do they do that?—reflects a dominant linguistic ideology. It is the ideology that people should "really" be monoglot and efficiently targeted toward referential clarity rather than diverting themselves with the messiness of multiple varieties in play at a single time.
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English is by and large the sole language of communication used in the area today with Irish being spoken as a native tongue among a minority as late as the early 20th century - the last native Irish speaker in the townland, Molly Kavanagh, died in 1940. While the last monoglot Irish speakers appear to have died out in the mid-19th century, neighbouring Carricknagavina saw its last native Irish speaker, Annie Quinn, die at age 105 in 1997.
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However, he soon proved to be a more complex figure than the caricature attacked by Price. In late 1848 he criticised his own church's apparent indifference towards the Welsh-speaking population, most clearly seen in the appointment of monoglot Englishmen to ecclesiastical posts in Wales. While at Aberdare he sought to expand the activities of the established church in the parish Aberdare, commencing services at Hirwaun and building St Fagan's Church, Trecynon. He also sought to improve the conditions of the working classes in the town, and sought to establish a mechanics’ institute, a reading room and lending-library.
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Very few of his log books are extant but Barrington has been considered as a pioneer of the study of phenology. Barrington met the Cornish speaker Dolly Pentreath and published a report of the encounter. This report is the main source for the claim that Dolly was the last monoglot speaker of the language. A year after Dolly Pentreath died in 1777, Barrington received a letter, written in Cornish and accompanied by an English translation, from a fisherman in Mousehole named William Bodinar stating that he knew of five people who could speak Cornish in that village alone.
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A Calandreta () is a bilingual school in Southern France where the Occitan language is a medium of instruction, alongside French. These schools are based on the same principle as the Diwan schools of Brittany, as well as the Gaelscoileanna movement in Ireland, the Ikastolak movement in the Basque Country, the Ysgolion Meithrin movement in Wales, and the La Bressola schools of Northern Catalonia. Bilingualism from an early age is recommended by many linguists, as it helps children become more adept at learning additional languages. Some studies have shown that bilingual children have advantages over monoglot children in other subjects.
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However, the piece of Cornish recorded by Matthews, the song known as the "Cranken Rhyme", does not appear in Pryce or any other known text, showing that he had some "original" Cornish that he may indeed have learned traditionally from his father. As such he is an important figure in the study of Cornish in its last stages, along with Chesten Marchant (died 1676) and Dolly Pentreath (died 1777), judged by various scholars to be the last monoglot and native speakers of Cornish respectively. Matthews could make nothing of the "Cranken Rhyme", regarding it as seemingly a "mere jumble of place-names.".Matthews, p. 405.
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John Jones was born in a house called Tanycastell, in Dolwyddelan, and brought up in a farming family but which also had many connections with Nonconformist religion. He was a monoglot Welsh language speaker, and the only formal education he received was at the Sabbath school. As a young man around 1820 he was engaged as a labourer building Thomas Telford's road from London to Holyhead (now known as the A5), and was heard by his fellow workers preaching on religious matters as he walked to work. In 1822 he moved to Talysarn to find work in the quarry, but was increasingly devoting himself to preaching.
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The library was intended to hold a copy "of every Book that hath ever been printed in the antient British language", as well as manuscripts. It was, in other words, regarded as a prototype National Library of Wales. A regular and important activity in the Society's calendar (though primarily the responsibility of the Antient Britons) was the annual Saint David's Day dinner, held to raise funds to support the school. The Cymmrodorion helped to fund a case in ecclesiastical law in which the churchwardens and parishioners of a Welsh-speaking benefice in Anglesey challenged the appointment to their benefice of a monoglot English priest who was unable to minister in Welsh.
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Northern and Insular Scots. Edinburgh University Press. p. 126. Another from 1701 indicates that there were still a few monoglot "Norse" speakers who were capable of speaking "no other thing," and notes that there were more speakers of the language in Shetland than in Orkney. It was said in 1703 that the people of Shetland generally spoke a Lowland Scots dialect brought to Shetland from the end of the fifteenth century by settlers from Fife and Lothian, but that "many among them retain the ancient Danish Language"; while in 1750 Orkney-born James Mackenzie wrote that Norn was not yet entirely extinct, being "retained by old people," who still spoke it among each other.Hoops, Johannes (2003).
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The most frequent use of the Welsh Not in schools appears to be in the first decades following the publication of the government's Reports of the commissioners of enquiry into the state of education in Wales in 1847. The reports noted that schools in Wales were inadequate, with English monoglot teachers and English textbooks in use in areas where the children spoke only Welsh. It concluded that the Welsh as a race were "ignorant", "lazy" and "immoral", and that one of the main causes of this was the continuing use of the "evil" Welsh language. The Reports had great influence in Wales, becoming known as Brad y Llyfrau Gleision (the Treachery of the Blue Books) among Welsh speakers, and supporting the removal of Welsh as a moral endeavour.
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In the 20th century there has been a selection of fifty fables in the Condroz dialect by Joseph Houziaux (1946), to mention only the most prolific in an ongoing surge of adaptation. The motive behind the later activity across these areas was to assert regional specificity against a growing centralism and the encroachment of the language of the capital on what had until then been predominantly monoglot areas. Surveying its literary manifestations, commentators have noted that the point of departure of the individual tales is not as important as what they become in the process. Even in the hands of less skilled dialect adaptations, La Fontaine's polished versions of the fables are returned to the folkloristic roots by which they often came to him in the first places.
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Key issues which engaged his attention included apartheid (there was a notable altercation with the Glamorgan captain Wilf Wooller over a visiting South African cricket team) and nuclear disarmament. Simon's remarks concerning the way bishops were elected in the Church in Wales earned him criticism from Carl Witton-Davies and a satire in the Western Mail in 1961 by the writer and broadcaster Aneurin Talfan Davies. Relations became tense with the then archbishop, the English-born Edwin Morris, whose suitability to fill the Archbishopric Simon had questioned on the grounds that Morris was a monoglot English speaker and could not communicate in Welsh.Jones, O.W,1981, Glyn Simon: His Life and Opinions, Llandyssul, Gomer At an earlier date Simon had criticised the ceremonial attached to the Gorsedd of Bards, remarking that the robes of the Archdruid seemed to be approximating those worn by the Archbishop.
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