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Solitude Language Manifestation Ernest hemingway The old man and the Sea Psycholinguistics. Santiago, the old man in Earnest Hemingway's The Old Man and the Sea fishes alone in a small boat in the Gulf Stream and for almost three months he fails to catch a single fish, which entices him to embrace the challenge to go out too far not to be back until and unless he succeeds in catching a big fish. Solo he goes far out leaving the smell of the land behind and baits his hooks deep in the sea. His solitary waiting begins thereby and he watches birds as well as flying fishes. But the thing most needed to accompany him is his language, of which he makes a successful display through his unattended thoughts, expressions and utterances. He talks to himself, to the birds, to his hands, and to the fish he ultimately succeeds in hooking. The linguistic presentation that the old man demonstrates in his solitary days and nights while he struggles with Marlin, the fish he catches expresses a great deal regarding the conjunction between solitude and language. This article regards that the psychological standing the old man holds during his utter loneliness deep in the desolate sea has much to do with the kind of thoughts and language exposures he produces. Accordingly the researcher gives critical perusal to the novella and intends to delineate the prevalent inter-connection between solitude and language in the light of psycholinguistics. Contribution/ Originality: This study recognizably contributes to significant exploration regarding the language manifestation with relation to human portrayal in Ernest Hemingway's famed novel, The Old Man and the Sea. Moreover, it concentrates on the necessary correspondence between human existence and the semblance of language use, which leads to profound knowledge relating to the inevitable incorporation of human mind and linguistic mechanism.

French sociologist and public intellectual, Pierre Bourdieu’s (1930-2002) Linguistic Capital, one of his Symbolic Capitals, vividly connects with the reality and motto of the use of diglossia in Bangla language. Concurrently, this study seeks to analyze the Bangladeshis’ use of various forms of diglossia in the light of Bourdieu’s symbolic capital. It aims to elaborate how the diglossic forms of Bangla language are shaped as per both the Bangladeshi speaker’s and listener’s symbolic capitals – social capital, cultural capital, and linguistic capital; how language form reveals one’s whole power, position, status and money in the society; and how, in Bangladesh, the differences in a person’s general behavioral pattern or assumptions toward other persons about their social position can be spotted through the use of diglossia of Bangla language. The study applied a simple random sampling to conduct a survey on 50 Bangladeshis aging 18-50 years from across the country. It used the qualitative research methodology which utilized a semi-structured questionnaire to collect data, and it analysed the collected data through coding, categorizing, and  percentile representations. The findings offer integral affiliations between the use of diglossia and capitalistic considerations mostly symbolical ones.

Toni Morrison’s The Bluest Eye portrays, among other both white and black lives in a less significant mark, the life of a young black girl named Pecola Breedlove whose desperate longing for owning the bluest eyes so as to free herself from the shame and disgrace of her birthed identity has inspired the author to name the novel so. Morrison inserted into the protagonist her (Morrison’s) depraved experience of injustice, inequality, racial discrimination, social stigmatization and, above all, inborn physical outlook, wielded upon the black communities in America during her (Morrison’s) time. While brooding over the question why a black girl would hanker after the bluest eyes, I find the hints, specified descriptions and clarified answers provided by Morrison in the novel logically matched with “Symbolic Capital”, the last of the four capitals delineated by the French philosopher and public intellectual Pierre Bourdieu (1930-2002). Accordingly, this article seeks to appraise Pecola’s yearning for the bluest eyes in    Toni Morrison’s The Bluest Eye through Bourdieu’s theory of “Symbolic Capital”.

Using two or more languages in a singular context or conversation is similar to going with the flow these days, specifically on social sites. This is referred to as "code-switching" by sociolinguists. The study aims at finding out the ratio and scenario of code-switching on social media in Bangladesh, and whether a New English has emerged or not for that. The study was conducted on a randomly chosen sample population of 40 participants across the country. It applied a mixed-method approach consisting of both qualitative and quantitative research methods to conduct this study. The study collected data through a close-ended questionnaire sent to the sample population via email, Messenger, WhatsApp, and Google Docs and some relevant data in the form of screenshots from Facebook posts, comments, and messenger chats. The findings of the study show that more than half of the participants in this research does not have the proper knowledge and intention regarding code-switching, and they perform it for sheer convenience in colloquial practice and communication. However, most of the participants do not support code-switching because they are concerned about their English language efficiency. And they also assert that Code-switching does not play a major role in the emergence of new sorts of English language because there are, in truth, other reasons behind this.