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Journal articles on the topic 'Arabe (Idioma)'
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1
Abu-Ssaydeh, Abdul-Fattah. "Translation of English idioms into Arabic." Babel. Revue internationale de la traduction / International Journal of Translation 50, no. 2 (December 31, 2004): 114–31. http://dx.doi.org/10.1075/babel.50.2.03abu.
Full textAbstract:
Abstract This paper consists of three parts; the first part examines the definition of “idiom” as a technical term, primarily from a translational perspective, and the strategies usually employed by Arab translators when translating English idioms. The second part analyses the Arabic translations given in a sample of two hundred and fifty-three English idioms in terms of strategies and the significance of their frequency. This analysis reveals four important things: 1. Statistically, the most common strategy applied is paraphrasing, followed closely by literal translations and semantic equivalence, with omission, compensation and other strategies being of significantly less importance; 2. Literal translation has allowed certain English idioms to become part of Arabic lexis; 3. A disproportionately large number of the translations are literal and, therefore, sound “foreign” or are deemed void of sense to the Arab reader, 4. Literal (and therefore erroneous) translations in the target language arise primarily from the failure of the translator to decipher the meaning of the idiom in question. The last part revisits literal translation in order to understand its nature, reasons for its prevalence, its effect on the translated text and its impact on the Arabic language. Résumé Cet article comprend trois parties. La première partie examine la définition de «l’idiome » comme terme technique, essentiellement du point de vue de la traduction, et les stratégies généralement utilisées par les traducteurs arabes quand ils traduisent des idiomes anglais. La seconde partie analyse les traductions arabes données dans un échantillon de deux cent cinquante-trois idiomes anglais, en fonction des stratégies et de la signification de leur fréquence. Cette analyse révèle quatre éléments importants: 1. Statistiquement, la stratégie la plus couramment utilisée est la paraphrase, suivie de près par les traductions littérales et l’équivalence sémantique, l’omission, la compensation et autres stratégies étant d’une importance moins significative. 2. La traduction littérale a permis à certains idiomes anglais d’entrer dans le lexique arabe. 3. Un nombre disproportionné de traductions sont littérales et, par conséquent, elles ont une consonance «étrangère» ou elles sont jugées vides de sens par le lecteur arabe. 4. Les traductions littérales (et donc erronées) dans la langue cible viennent principalement de l’incapacité du traducteur à déchiffrer la signification de l’idiome en question.La dernière partie réexamine la traduction littérale afin de comprendre sa nature, les raisons de sa fréquence, son effet sur le texte traduit et son impact sur la langue arabe.
2
Yassin, Mahmoud Aziz F. "Spoken Arabic Proverbs." Bulletin of the School of Oriental and African Studies 51, no. 1 (February 1988): 59–68. http://dx.doi.org/10.1017/s0041977x00020206.
Full textAbstract:
Arabs have always had a particular taste for brief, concise and witty idioms and proverbs. Whereas an idiom is a ‘transition point’, a necessary introduction to the forthcoming discussion, a proverb is, instead, the climax of that event, the most important domain for the display and evaluation of verbal art. The view is occasionally expressed that proverbs are in fact a dead trait in the modern world. This view is due, at least in part, to the mistaken assumption that only illiterates use proverbs. It is doubtful whether increased literacy and education have seriously affected the quality and quantity of proverbial speech, at least in Arabic culture. Arabs' gatherings, formal and informal, are marked by highly formalized relationships. A formalized relationship gives rise to highly predictable and normalized language such as idioms and proverbs.
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Rosada, Bintang, and Ikke Wulandari. "PROBLEMATIKA PENERJEMAHAN BAHASA ARAB-INDONESIA BAGI MAHASISWA PRODI BSA STAIN MADINA DAN PRODI PBA IAIN BENGKULU." Ihya al-Arabiyah: Jurnal Pendidikan Bahasa dan Sastra Arab 7, no. 2 (February 4, 2022): 34. http://dx.doi.org/10.30821/ihya.v7i2.10821.
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<p>Abstract: The unique characteristics of the Arabic language are problematic for non-Arabs, especially Indonesian students who are studying Arabic. The problem that often arises is the problem of translating. This study wants to look at the students translation problems of study program BSA STAIN Madina and students study program PBA IAIN Bengkulu with error analysis. The translation problem is divided into two parts; language and non-language problems. Language problems include morphology, syntax, structuring, semantics and idioms. Meanwhile, non-linguistic problems include internal factors; background and conditions of students and external.<br />Keywords: problematic, translation, linguistics, non linguistics.<br />Abstrak: Karakteristik bahasa arab yang unik menjadi problematika tersendiri terhadap non araby, khususnya mahasiswa indonesia yang sedang mempelajari bahasa arab. Problematika yang sering muncul adalah problematika menerjemahkan. Penelitian ini ingin melihat problematika penerjemahan mahasiswa Prodi BSA STAIN Madina dan Prodi PBA IAIN Bengkulu dengan error analisis. Problematika terjemah tersebut terbagi pada dua bagian; problematika bahasa dan non bahasa. Problematika bahasa meliputi morfologi, sintaksis, strukturisasi, semantik dan idiom. Sedangkan problematika non linguistik meliputi faktor internal; latar belakang dan kondisi mahasiswa dan eksternal.<br />Keywords: problematika, terjemah, lingusitik, non linguistik.</p>
4
Zulharby, Puti, and Analisa Apriliani. "Kesalahan Penerjemahan Harf jar Pembentuk Idiom pada Mahasiswa Pendidikan Bahasa Arab." Jurnal Alfazuna : Jurnal Pembelajaran Bahasa Arab dan Kebahasaaraban 6, no. 1 (December 29, 2021): 112–34. http://dx.doi.org/10.15642/alfazuna.v6i1.1301.
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Purpose: The purpose of this study is to analyze the translation errors of harf jar which form idioms from Arabic to Indonesian. Idioms are combinations of words that produce a new meaning that is different from the component words that form it. Methodology: The method used in this research is descriptive qualitative. The research was conducted on students who are studying Arabic translation, and are accustomed to using literal or grammatical translation techniques. Findings: Problems occur when students want to get the equivalent of words in idioms with jar letters. The results showed that the errors made by students were generally intralingual errors, caused by limited understanding of changes in the meaning of words that form idioms, and macrolinguistic errors caused by incorrect cross-cultural interpretations. Implication: The findings in this study can be used as an illustration and consideration for improving translation skills, not only lexical and grammatical translation, but also idiomatic translation. In addition, this research also contributes to the novice Arabic learners about the diversity of meanings of harf jar that form an idiom
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Haq, Muhammad Zairul. "PROBLEMATIKA PENERJEMAHAN IDIOMATIK ARAB KE INDONESIA." MUHIBBUL ARABIYAH: Jurnal Pendidikan Bahasa Arab 2, no. 1 (February 5, 2022): 15–30. http://dx.doi.org/10.35719/pba.v2i1.32.
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The idiomatic construction of arabic has characteristics in which it does not only involve preposition but also involves many things, such as historical logic that arises from cognitive-emotive to spirituality and the understanding of reality through idiomatic expressions. The purpose of this research is solely to review the problems of translating Arabic idioms into indonesian. This research is descriptiveb qualitative. The object of the research is the construction of Arabic idiomatic languages and various problems of translating Arabic idioms to indonesian which are often found in Arabic learning in universities, translation books, and relevant research results. The result showed that there have several fundamental things related to the emergence of cases of Arabic idiomatic translation into indonesia that are the influence of sama'i as a cultural product, inconsistencies in the meaning of prepositions, aspect of the context in the meaning of idioms, and the Arabic curriculum in indonesia which is less accommodative to solving idiomatic translation cases.
Keywords: idiomatic problematics, penerjemahan, mean
Abstrak
Konstruksi idiomatik bahasa Arab memiliki cirikhas yang di dalamnya tidak hanya melibatkan preposisi namun juga melibatkan banyak hal semisal dengan logika-historis yang muncul dari kesan kognitif-emotif hingga pengaruh spiritualitas dan pemahaman terhadap realitas secara benar melalui ungkapan-ungkapan idiomatik. Tujuan penelitian ini semata-mata untuk mengkaji problematika penerjemahan idiomatik bahasa Arab ke bahasa Indonesia. Penelitian ini bersifat deskriptif kualitatif. Objek penelitian adalah konstruksi idiomatik bahasa Arab dan berbagai permasalahan penerjemahan idiomatik Arab ke Indonesia yang banyak ditemui baik pada pembelajaran bahasa Arab di perguruan tinggi, buku terjemahan dan hasil penelitian yang relevan. Hasil penelitian menunjukkan ada beberapa hal mendasar terkait munculnya kasus penerjemahan idiomatik Arab ke Indonesia yaitu adanya pengaruh sama’I sebagai produk budaya, inkonsistensi pemaknaan preposisi, aspek konteks dalam pemaknaan idiom, dan kurikulum bahasa Arab di Indonesia yang kurang akomodatif terhadap penyelesaian kasus penerjemahan idiomatik.
Kata kunci: problematika idiomatik, penerjemahan, makna
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Nurcholisho, Lilik Rochmad. "Idiom Bahasa Arab Strategi Menerjemahkan." Lisanan Arabiya: Jurnal Pendidikan Bahasa Arab 1, no. 01 (September 6, 2018): 70–91. http://dx.doi.org/10.32699/liar.v1i01.197.
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Idiom adalah bentuk ungkapan yang memiliki karakter khusus. Karakter khusus yang dimaksudkan adalah makna idiom adalah makna gabungan kata yang membentuk ungkapan tertentu dan memiliki makna berbeda dengan komponen kata yang membentuknya. Perbedaaan makna leksikal idiom dengan makna idiomatik yang dimaksud menyisakan permasalahan bagi pembaca atau penerjemah untuk memahaminya dan memberikan pemahaman kepada orang lain. Permasalahan ini bukan tanpa alasan, karena tiap bahasa memiliki cara pandang sendiri dalam menggambarkan suatu ungkapan. Kesulitan yang dihadapi dalam menerjemahkan idiom dapat diatasi dengan langkah-langkah sebagai berikut: 1) menerjemahkan idiom dengan bentuk dan makna yang sama, 2) menerjemahkan idiom dengan bentuk idiom berbeda, 3) menggunakan teknik parafrase dan 4) menghilangkan sama sekali unsur idiom dalam bahasa target. Hasilnya adalah ada beberapa idiom yang sama baik itu bentuk dan maknanya dan juga banyak idiom yang memiliki makna sama tetapi bentuk berbeda.
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Nurcholisho, Lilik Rochmad. "FLEKSIBELITAS BAHASA ARAB DALAM MEMBENTUK UNGKAPAN IDIOM." Lisanan Arabiya: Jurnal Pendidikan Bahasa Arab 1, no. 02 (September 10, 2018): 145–61. http://dx.doi.org/10.32699/liar.v1i02.203.
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Makalah ini bertujuan mendeskripsikan tipe idiom bahasa Arab dalam novel bahasa Arab dengan judul A`zh-Zhillul-Aswad. Pentipean idiom berdasarkan unsur kata pembentuk idiom. Data yang digunakan dalam makalah ini adalah tuturan-tuturan idiom bahasa Arab yang terdapat dalam novel A`zh-Zhillul-Aswad. Data dikumpulkan dengan teknik simak dan catat dan lanjutannya, lalu dianalisis berdasarkan tujuan penelitian.
Hasil kajian menunjukkan bahwa idiom bahasa Arab bersifat fleksibel karena banyak mengambil beragam kata yang menunjukkan arti tumbuh-tumbuhan, hewan, anggota tubuh manusia, alat-alat yang digunakan oleh manusia, warna dan alam semesta sebagai wadah untuk mengekspresikan makna. Hal ini menunjukkan bahwa perbendaharaan kata dan ungkapan dalam bahasa Arab acap kali tidak terlepas dari kehidupan masyarakat itu sendiri.
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Albaqami, Rashidah. "The Impact of Pictorial Cues on Understanding Idioms Among Arab EFL Learners." International Journal of English Linguistics 13, no. 6 (November 22, 2023): 21. http://dx.doi.org/10.5539/ijel.v13n6p21.
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Idioms vary extensively in their difficulty, especially for foreign language learners. English Foreign Language (EFL) learners often find transparent idioms, such as break someone’s heart, which means to make someone feel deep sadness, more straightforward. Whereas, they may find kicking the bucket ‘to die’ somehow opaque and challenging. The study investigates the extent to which Arabic speakers of English find contextual and pictorial cues embedded in social media platforms beneficial for understanding idioms and the methods they often use to comprehend idioms. Thirty female Arabic-speaking learners of English at a high school in Jeddah, Saudi Arabia participated in this study. The study used a three-version design to assess the participants’ understanding of idioms through a multiple-choice interpretation task. The participants were divided into three groups and received the same amount (n = 24) and type of idioms in three different methods: contextualization (i.e., participants were exposed to idioms in context), decontextualization (i.e., participants were exposed to idioms out of context) and the third group was exposed to pictorial-cued idioms. The findings revealed that visualisation was the most effective method for mastering idioms rather than contextualisation. On the other hand, decontextualisation was the least effective method. The study concludes with specific reference to some pedagogical implications.
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Oliveira, Woslley Sidney Nogueira de, Adriana Silva Lima, and Rosinete Batista dos Santos Ribeiro. "Identificação de possíveis áreas salinizadas no perímetro irrigado de São Gonçalo utilizando o sensoriamento remoto." Revista Ibero-Americana de Ciências Ambientais 9, no. 4 (May 23, 2018): 362–78. http://dx.doi.org/10.6008/cbpc2179-6858.2018.004.0029.
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Os perímetros irrigados implantados no Estado da Paraíba são considerados uma alternativa econômica bastante rentável, promove a geração de empregos e aumenta a disponibilidade de alimentos. Devido ao manejo inadequado do solo e da água, isso têm causado perdas na qualidade do solo desses perímetros, degradando-os principalmente por salinização. O sensoriamento remoto é uma alternativa tecnológica de baixo custo, boa frequência temporal e possui a capacidade de mapear áreas em processo de desertificação. Essa pesquisa têm por objetivo identificar possíveis áreas afetadas por sais no Perímetro Irrigado de São Gonçalo (PISG), Sousa/PB, por meio de técnicas de sensoriamento remoto. Para esse estudo foi utilizado imagens do satélite LANDSAT 8/OLI (média resolução espacial), órbita 216/ponto 65 da data de 23/11/2016; imagem do software Google Earth Pro® da data de 29/02/2016 para servir como imagem auxiliar e registros fotográficos das áreas in loco. Realizou-se a técnica de classificação supervisionada, utilizando o SCP (semi- automatic plugin) no software QGIS (Quantum Gis). A aferição da qualidade da classificação se deu por meio da validação cruzada, utilizando de parâmetros estatísticos como a exatidão do produtor (EP), exatidão do usuário (EU), exatidão global (EG) e índice Kappa. A classe área supostamente salinizada (ASS) apresentou EP e EU de 89.15% e 88.88%, respectivamente. O índice Kappa resultou em um valor de 0.8684, a classe ASS foi classificada como sendo de qualidade excelente. A qualidade geral da classificação é avaliada tanto pela EG que apresentou um valor de 0.9350 como pelo índice Kappa geral com valor de 0.9252, sendo valores que representam uma classificação de qualidade excelente. A classe ASS apresentou os maiores valores mínimos e máximos de fator de refletância em todas as bandas da imagem, destacando a banda 6 de valores 0.47 e 0.67, respectivamente. O valor da área classificada como sendo da classe ASS foi de 1736.75 hectares, 31% da área total do PISG. As imagens analisadas possibilitaram discriminar áreas salinizadas e não salinizadas mediante as diferenças de tonalidade e de refletância. As imagens analisadas com o plugin SCP possibilitaram a realização de um mapa de classificação supervisionada, indicando a variabilidade espacial das áreas propícias ao processo de salinização. No entanto, recomenda-se a análise dos parâmetros físicos e químicos do solo dessas áreas para o aumento da confiabilidade na qualidade desse tipo de mapeamento.
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Detectar idioma
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Urdu
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Africâner
Albanês
Alemão
Arabe
Armênio
Azerbaijano
Basco
Bengali
Bielo-russo
Birmanês
Bósnio
Búlgaro
Catalão
Cazaque
Cebuano
Chichewa
Chinês (Simp)
Chinês (Trad)
Cingalês
Coreano
Crioulo haitiano
Croata
Dinamarquês
Eslovaco
Esloveno
Espanhol
Esperanto
Estoniano
Finlandês
Francês
Galego
Galês
Georgiano
Grego
Gujarati
Hauça
Hebraico
Hindi
Hmong
Holandês
Húngaro
Igbo
Indonésio
Inglês
Ioruba
Irlandês
Islandês
Italiano
Japonês
Javanês
Kannada
Khmer
Laosiano
Latim
Letão
Lituano
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Malaiala
Malaio
Malgaxe
Maltês
Maori
Marathi
Mongol
Nepalês
Norueguês
Persa
Polonês
Português
Punjabi
Romeno
Russo
Sérvio
Sesotho
Somália
Suaíli
Sudanês
Sueco
Tadjique
Tagalo
Tailandês
Tâmil
Tcheco
Telugo
Turco
Ucraniano
Urdu
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Vietnamita
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10
Shivtiel, Avihai. "Customs, Manners and Beliefs as Reflected by Some Arabic Proverbs and Idioms." Arabist: Budapest Studies in Arabic 18 (1996): 113–21. http://dx.doi.org/10.58513/arabist.1996.18.11.
Full textAbstract:
Proverbs and idioms are part and parcel of the ethos of the area in which they are current, and Arabic proverbs are no exception. However, as Arabic has, since the advent of Islam, been the vernacular of millions of speakers, in three continents, who use scores of Arabic dialects and have many customs, manners and beliefs in common, it is not surprising that we find some of these echoed in the thousands of Arabic proverbs and idioms, which are found in both literary and colloquial Arabic. This paper attempts to trace back certain customs, manners and beliefs which were, and to a certain extent, still are, current among Arabs, as reflected by some Arabic proverbs and idioms.
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Burgos Ramírez, Enric Antoni. "La reivindicación de la corporeidad como transgresión en Los idiotas." Área Abierta 21, no. 1 (February 10, 2021): 77–92. http://dx.doi.org/10.5209/arab.72848.
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El episodio de la orgía de Los idiotas (Dogme #2. Idioterne, Lars von Trier, 1998) acaparó gran parte de las polémicas que suscitó la película. Lejos de suponer una mera provocación, la escena desempeña un papel sustancial en la cinta. El presente artículo se propone desplegar la poliédrica reivindicación del cuerpo que el pasaje exhibe y que resulta extrapolable al conjunto del film. Para ello, el análisis textual del fragmento será engarzado con los planteamientos de Cavell y Deleuze sobre el sujeto y cine encarnados. La atención a aspectos temáticos revelará cómo el pasaje apunta al cuerpo como vía de expresión de la comuna idiota y ejerce de punto de inflexión clave en la historia. Por otra parte, la fijación de la cámara por los cuerpos y el comportamiento somático de esta se presentarán como las dos maneras con las que el film efectúa su reivindicación formal de la corporeidad.
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Bashori, Akmal. "Reformulasi Hukum Arab Era Formatif Islam." Syariati : Jurnal Studi Al-Qur'an dan Hukum 1, no. 02 (November 1, 2015): 259–76. http://dx.doi.org/10.32699/syariati.v1i02.1114.
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Penampilan Islam yang ramah, simpatik, santun dan murah senyum adalah perwujudan dari praktik hukum Islam yang bersifat ‘humanis’. Hal terlebut terlihat dalam proses dialog yang sangat panjang antara adat dengan wahyu bahkan—tarik tambang antar keduanya—berebut supremasi dan tidak mengenalfinalitas. Hal itu bukan merupakan pemaksaan tata nilai yang doktriner yang dilakukan oleh nabi, akan tetapi lebih kepada ‘pengkajian ulang’ terhadap tradisipra-Islam, di samping melakukan reformasi tata kerja tidak aqliah (rasional) menuju pola berfikir (hukum) dan tata kerja yang ‘aqliah. Oleh karena itu al-Qur`an sebagai wahyu dan kitab hukum, di dalamnya terdapat tawaran perbaikan yang berupa pembatalan dan perubahan (hukum) sarat dengan idiom-idiom yang bersifat antropologis-sosiologis.
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Sukiman, Uki. "MAKNA FIGURATIF SENJATA DALAM IDIOM BAHASA ARAB (KAJIAN SEMANTIK)." Adabiyyāt: Jurnal Bahasa dan Sastra 14, no. 2 (December 1, 2015): 244. http://dx.doi.org/10.14421/ajbs.2015.14204.
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This study aims to describe the meanings of idioms with weaponry elements in Arabic. The object of study is focused on the Arabic weaponry idiomatic expression. The theory of Semantic field is used to dissect the idiomatic elements. This is useful for finding relationships of meanings, which are formed by the use of elements of the weaponry idioms. The results shows that the weaponry idiomatic elements of guns have meanings mostly out of the war context. The Arabic weaponry idiomatic expression can show some positive and negative attributes, human activities and human relationships with others or with nature.
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Saeed, Aziz Thabit. "Difficulties Arab translation trainees encounter when translating high frequency idioms." Babel. Revue internationale de la traduction / International Journal of Translation 58, no. 2 (August 10, 2012): 181–204. http://dx.doi.org/10.1075/babel.58.2.04sae.
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Zulaeha, Zulaeha, Ira Trisnawati, and Awal Jumaidil Ishak. "Penguatan Keterampilan Menulis Insya Melalui Pembelajaran Idiom Bahasa Arab bagi Mahasiswa Pendidikan Bahasa Arab." Al-TA'DIB: Jurnal Kajian Ilmu Kependidikan 16, no. 2 (January 28, 2024): 126. http://dx.doi.org/10.31332/atdbwv16i2.8433.
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Zainal Abidin, Enid Zureen, Nik Farhan Mustapha, Normaliza Abd Rahim, and Syed Nurulakla Syed Abdullah. "Penterjemahan Idiom Arab-Melayu Melalui Google Translate: Apakah yang Perlu Dilakukan? (Translation of Idioms from Arabic into Malay via Google Translate: What Needs to Be Done?)." GEMA Online® Journal of Language Studies 20, no. 3 (August 28, 2020): 156–80. http://dx.doi.org/10.17576/gema-2020-2003-10.
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ELIMAM, Abdou. "Échos diachroniques du maghribi: le substrat punique." ALTRALANG Journal 5, no. 01 (June 10, 2023): 14–27. http://dx.doi.org/10.52919/altralang.v5i01.243.
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Diachronic Echoes of the Maghribi: The Punic Substrate
ABSTRACT: North Africa asserts the hegemony of the Punic language, from the 8th century BC onwards. The Carthaginian civilization had succeeded in spreading its idiom over the current Maghreb – and even beyond, in this Iberia which was to welcome Al-Andalus – nearly 10 centuries before the emergence of the Arabic linguistic norm. History testifies to the presence of the Punic language until the Byzantine era. Then came a historical black hole. It is only until the establishment of Islam that testimonies of linguistic activity in North of Africa began to reappear. This is when a “popular” language, called 3amiya, began to be identified because it did take on all the functions of social communication that Arabic could not assume. This spontaneous bilingualism (3amiya/Arabic) has contributed to the structuring of Maghreb society for almost a millennium; almost until French colonization (19th century). This historic bilingualism broke up in favour of French. Underestimated and kept out of the institutional framework, the Maghrebian (or Maghribi) 3amiya is little studied in its diachronic dimension and its Punic substrate is almost obscured by the so-called “dialectology” studies, in particular. By revealing to us many linguistic traces of the Punic substrate, the historical past of the Maghribi language invites us to reassess its status as well as its socio-cultural individuation.
RÉSUMÉ : L’Afrique du nord asserte l’hégémonie de la langue punique, dès le VIII e siècle avant notre ère. La civilisation carthaginoise avait réussi à faire rayonner son idiome sur l’actuel Maghreb – et même au-delà, dans cette Ibérie qui allait accueillir Al-Andalus – près de10 siècles avant l’émergence de la norme linguistique arabe. L’histoire témoigne de la présence de la langue punique jusqu’à l’ère byzantine. Ensuite c’est le trou noir. Les témoignages de l’activité linguistique dans ce nord de l’Afrique ne réapparaissent qu’à partir de l’implantation de l’Islam. C’est alors qu’est identifiée une langue «populaire», dite 3amiya qui prend en charge toutes les fonctions de communication sociale que l’arabe ne peut assumer. Ce bilinguisme spontané (3amiya/arabe) structure la société maghrébine pendant près d’un millénaire; quasiment jusqu’à la colonisation française (XIX e). C’est alors que ce bilinguisme historique éclate au profit du français. Dépréciée et refoulée de l’espace institutionnel, la 3amiya maghrébine (ou maghribi) est peu étudiée dans sa dimension diachronique et son substrat punique est quasiment occulté par les quelques études dite de «dialectologie», notamment. En nous révélant bien des traces linguistiques du substrat punique, le passé historique de la langue maghribie nous invite à en réévaluer le statut ainsi que l’individuation socio-culturelle.
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Frías Conde, Xavier. "O elemento árabe en galego (I)." Revista Galega de Filoloxía 1 (May 17, 2000): 157–71. http://dx.doi.org/10.17979/rgf.2000.1.0.5399.
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A atención ao elemento árabe en galego dista moito da longa traxectoria dos estudos arabo-románicos nas súas linguas irmás, polo que é unha das cuestións pendentes na lingüística galega. Nos poucos traballos existentes indícase a pegada efémera ou inexistente da presenza árabe, mais os arabismos no léxico e na toponimia son moi superiores ao que xeralmente se cre. Así mesmo, os estudos portugueses só son válidos parcialmente, porque cómpre saber qué vocábulos árabes son exclusivos do galego, cales son máis antigos e por que as formas galegas presentan solucións diferentes ás portuguesas, como é a antigüidade cronolóxica na entrada dos arabismos en galego. De feito, dentro do sistema lingüístico galego-portugués cumpriría diferenciar tres zonas (a galega, a portuguesa setentrional e a portuguesa meridional), que se corresponden coas distintas épocas de entrada do superestrato árabe no idioma.
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Sanni, Amidu. "On taḍmīn (enjambment) and structural coherence in classical Arabic poetry." Bulletin of the School of Oriental and African Studies 52, no. 3 (October 1989): 463–66. http://dx.doi.org/10.1017/s0041977x0003456x.
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The importance of poetry as the chief aesthetic experience of the Arabs as well as the principal repository of materials on their life and thought had long been recognized by the Arab and, following them, non-Arab students of Arabic culture. The fact that all the technical terminologies of Arabic verse which were formalized in ‘ilm al- ‘aruḍ (Prosody) are derived from the components of the bedouin tent—a highly prized possession—indicates the significance of the art to the Arab mind. The pride of place enjoyed by poetry in Arabic literary thought derives primarily from the hieratic idiom associated with it, as well as from its structural coherence, which relies on the harmony of prosodic factors (al-‘awāmilal-‘arūūiyya) associated with poetic praxis.
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Roochnik, Paul. "Al-Kitaab Fii Tacallum al-Arabiyya." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 142–45. http://dx.doi.org/10.35632/ajis.v20i2.1870.
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The latest in the series of Al-Kitaab fii Ta calf um al-cArabiyya books, Kitaab3 offers some new activities to challenge advanced Arabic learners. Of thefamiliar, tested themes, al-cibaaraat al-jadiida (new expressions) rankamong my favorites. Native speakers take idioms for granted, while studentsare often confused by them. The authors provide a generous list oftranslated idioms and how to use them. One of those oft-repeated exercisesshows students several rows of four Arabic words and asks them tochoose which word does not belong there. The students have to justify theirchoice in Arabic, as the authors want them to "reach the level of the educatednative speaker."Kitaab 3 consists of IO chapters. Chapter 1, "Islam and Politics," fea turestwo articles on "Islamic fundamentalism": "Resolving the Disputewith the Islamic Situation" (Fahrni Hewaydi) and "Whither This IslamicSpread?" (Ahmad Kamal Abul Majd). In the area of grammar, it coversspecial uses of the demonstrative pronoun, the hollow verb, and the verbaland adverbial maa. In chapter 2, "Between Classic and Popular Heritage,"we read "The Anecdotes of Goha," that lovable fool who has kept Arabs ofall ages laughing since time immemorial. The same chapter highlightsYoussef Idris in his "On Egyptian Theatre," and Nizar Qabbani's poem"qaari 'at al-finjaan" [The Reader of the Cup]. More discussion of maaensues, this time its nominal and conditional meanings, along with thedefective verb's morphology ...
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Imamuddin, Basuni. "Placement of Entries, Phono-morphological Information and Emotive Idioms in Al-`Inarah Al-Tahzibiyyah Kamoes Arab-Melajoe." Sunan Kalijaga: International Journal of Islamic Civilization 2, no. 1 (March 30, 2019): 81. http://dx.doi.org/10.14421/skijic.v2i1.1405.
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In Indonesia there are two kinds of bilingual Arabic-Malay dictionaries and 26 Arabic-Indonesian dictionaries (1925-2018), but all refer to the Dictionary of Al-`Inārah Al-Thżībiyyah Kamoes Arab Melajoe by H. Moehammad Fadloellah and B.Th. Brondgeest (1925). Based on research (Imamuddin, 2017), the placement of entries and subentries is often not consistent. Therefore, there is an urgency to research and revise the dictionary which is the "parent" of the 28 dictionaries. It is expected that the 28 dictionaries can be updated so that inaccuracies can be avoided. To propose research and revisions to the "parent" work, the factors analyzed are entries and subentries. Phonological information is given to readers so that they know the changes that occur in a word. Al-`Inārah provides this information. Morphological information also provides an explanation of the origin of words in Arabic. Therefore, the analysis will be accompanied by the book entitled Syaza Al-Urf fi Fan Al-Sharf (1980). Idiomatic structure is also presented by the author so that the reader knows that certain verbs must also be accompanied by certain prepositions.
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Rasmussen, Anne K. "Theory and practice at the ‘Arabic org’: digital technology in contemporary Arab music performance." Popular Music 15, no. 3 (October 1996): 345–65. http://dx.doi.org/10.1017/s0261143000008321.
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The synthesizer is ubiquitous on the Arab–American musical scene. Heard at every party, and on every recording, the synthesizer sings the lingua franca of international popular music. While the facade and the body of the synthesizer consist of neutral, slick, black plastic and metal technology, the soul of the instrument, when played by Arab–American musicians, is capable of a completely indigenous, if synthetic, musical idiom. In this article I draw on my experience of six performers of the Arabic ‘org’, commonly known today as ‘keyboards’, to present a sketch of a modern musical tradition.
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Maulana Maslahul Adi, Habib. "TEORI BELAJAR BEHAVIORISME ALBERT BANDURA DAN IMPLIKASINYA DALAM PEMBELAJARAN BAHASA ARAB." لسـانـنـا (LISANUNA): Jurnal Ilmu Bahasa Arab dan Pembelajarannya 10, no. 1 (August 27, 2020): 22. http://dx.doi.org/10.22373/ls.v10i1.7803.
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This research aims to reveal Albert Bandura's theory of behaviorism and its implications in learning Arabic. An in-depth study is needed to dissect Bandura's theory of behaviorism, which is a new figure in the development of learning theories that have been long held by these teachers. This research is a library research, relying on bibliographic sources in the form of books and scientific journals from related research, using descriptive analysis methods to read data and analyze the thinking of Bandura theory. The results of this study indicate that observational learning (modeling), better known as social learning theory and personality psychology, and programs that are based on the concept of stimulus-response, proposed by Bandura, have implications in learning Arabic. The implementations that can be used include: the material presentation of many with ḥiwār, imitation of idioms, habituation, by not teaching qawā'id separately. Then, all learning objectives can be achieved by optimizing the environment of the language (bī'ah).
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Homeidi, Moheiddin A. "Arabic translation across cultures." Babel. Revue internationale de la traduction / International Journal of Translation 50, no. 1 (September 22, 2004): 13–27. http://dx.doi.org/10.1075/babel.50.1.04hom.
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Abstract This paper deals mainly with some of the difficulties the translator might encounter when translating some culturally bound pieces of information. These would include the translation of some idioms, and some culturally bound concepts. The paper starts with definitions of translation, language and culture followed by an extensive analysis of the examples provided. All the examples are drawn from Arabic and English. The examples include the translation of some idioms which violate truth conditions, which are easily recognizable, and some others which may be translated either literally or idiomatically with obviously different results. Then the analysis moves to the translation of some culturally bound expressions from both Arabic and English. Here, we find examples that cannot be translated into the other language simply for lack of cultural equivalents. The skill and the intervention of the translator are most needed in this respect because above all translation is an act of communication. Résumé Cet article traite principalement de certaines difficultés que le traducteur peut rencontrer quand il traduit des textes d’information qui présentent un aspect culturel. Ces difficultés ont trait à certaines locutions idiomatiques et concepts culturels. L’article commence par définir la traduction, la langue et la culture, puis analyse en détail les exemples fournis. Tous les exemples sont tirés de l’arabe et de l’anglais. Ces exemples comprennent la traduction de certaines locutions idiomatiques qui trahissent les conditions de vérite et sont facilement reconnaissables, et de quelques autres qui peuvent etre traduites soit litteralement, soit de manière idiomatique, mais avec bien sur des résultats différents. Puis l’analyse passe à la traduction de certaines expressions de nature culturelle, en arabe et en anglais. Nous y trouvons des exemples qu’il est impossible de traduire dans l’autre langue, tout simplement parce qu’il leur manque des équivalents culturels. L’habileté et l’intervention du traducteur sont des plus nécéssaires dans ce cas, parce que la traduction est avant tout un acte de communication.
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Samin, Nadav. "Daʿwa, Dynasty, and Destiny in the Arab Gulf." Comparative Studies in Society and History 58, no. 4 (September 27, 2016): 935–54. http://dx.doi.org/10.1017/s0010417516000487.
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AbstractThis article considers the question of collective identity formation in the Arab Gulf by looking at the distinctive ways in which the genealogies of the dominant kinship collective of the United Arab Emirates, the Banī Yās confederation, have been represented by that country's cultural and heritage-making institutions. I look comparatively at two high profile, state-sponsored, Emirati genealogical projects, one a site, and the other a text, and investigate their significance from a historical and ethnographic perspective. I find that the relatively weak religious gravity of the United Arab Emirates allows for unorthodox representations of kinship at the national level, that women do not necessarily buy into these representations yet contribute in their own ways to a kinship nationalist discourse, and that genealogy is nonetheless a particularly fraught idiom for binding together an ethnically heterogeneous society like the Emirates. Approaching the public representation of genealogies through an integrative framework, this article sheds light on important themes in modern Emirati and broader Gulf social and political life, including the complicated place of religious norms in a newly fashioned Muslim nation, the influence of gender on conceptions of kinship and nationhood, and the challenge ethnic heterogeneity poses to an Arab ethno-national project.
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Baricci, Erica. "Canti e preghiere dal siddur giudeo-provenzale (Ms. Leeds, Brotherton Library, Roth 32): considerazioni linguistiche e stilistiche." Specula Revista de Humanidades y Espiritualidad, no. 6 (May 17, 2023): 63–95. http://dx.doi.org/10.46583/specula_2023.1.1076.
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Il ms. Roth 32 della Brotherton Library di Leeds, redatto in Provenza alla fine del 1400, è l’unico testimone noto di un siddur (libro ebraico di preghiere) in giudeo-provenzale. Esso costituisce un’importante fonte di informazioni sia sul rito degli ebrei di Provenza nel XV secolo, sia sulla lingua giudeo-provenzale. In questo articolo presento l’edizione di alcuni canti e preghiere conservati nel ms. Roth 32, finora inediti e, sulla base del materiale linguistico offerto, formulo alcune considerazioni di carattere linguistico e stilistico su questa specifica varietà di provenzale. In particolare, analizzo il metodo di traduzione dall’ebraico al giudeo-provenzale, chiarendo il significato di termini rari o non attestati nel provenzale “cristiano” coevo: talvolta si tratterà di neologismi, talvolta di prestiti (persino dal giudeo-arabo), talvolta di termini attestati finora solo nel provenzale moderno; inoltre, considero il rapporto tra il giudeo-provenzale “scolastico” riflesso nel siddur e qualche spia della lingua parlata dagli ebrei dell’epoca, per mettere in evidenza la complessità diafasica di questo idioma. Infine, opero un confronto tra le traduzioni giudeo-provenzale e giudeo-italiana dello shema‘ Israel per trarre qualche considerazione sull’annosa questione che riguarda la comune tradizione delle traduzioni giudeo-romanze e la loro eventuale origine giudeo-latina.
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Bouhadiba, Zoulikha. "Les formations idiomatiques arabes dialectales dans les productions langagières des étudiants de Licence d’Anglais." Traduction et Langues 3, no. 1 (December 31, 2004): 46–53. http://dx.doi.org/10.52919/translang.v3i1.321.
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Cet article traite d'une question pratique et expérimentale relative au lien entre dialectologie et enseignement des langues étrangères. Cette question n'est autre que la "présence du dialecte algérien dans la langue anglaise de l'étudiant anglais de licence Anglais".Le dialecte algérien est un dialecte particulièrement idiomatique et poétique. C'est précisément cette richesse d'expressions et d'idiomes qui fait que l'étudiant d'une langue étrangère (l'anglais dans notre cas) a recours à son dialecte lorsqu’il s'efforce à réfléchir en anglais. De plus, l’étudiant n'hésite pas à traduire entièrement des expressions, des idiomes ou des phrases sans s’interroger sur leur sens anglais ni sur leur existence.Par contre, il est légitime pour l’étudiant d’utiliser (généralement inconsciemment) son dialecte. Cependant, il est beaucoup moins légitime pour l'enseignant d'accepter un anglais (dialecte mi-anglais, mi-algérien) et qui de surcroît n'a aucun sens. Notre intérêt se portera sur cet anglais à saveur algérienne. Nous avons recueilli un échantillon de traductions littérales du dialecte algérien incorporées dans l'anglais parlé de l'étudiant.Dans cet article, nous nous sommes confiné à présenter quelques observations sur l'usage des expressions et idiomes du dialecte algérien littéralement traduites et transférées à l’anglais. Il est vrai que l'on retrouve très souvent dans le répertoire de l’étudiant angliciste un parfum de dialecte algérien. Cet étudiant utilise son dialecte pour communiquer dans une langue et une culture qui lui sont totalement étrangères). En traduisant littéralement, l'étudiant transfère presque de façon mécanique des expressions et des idiomes de son propre dialecte à la langue cible. Cette traduction mécanique semble presque nécessaire pour les étudiants des niveaux moyen et faible, respectivement.Nous avons axé cette étude sur quelques observations faites sur dix séances orales, soit pendant environ 15 heures de pratique de la langue orale (anglais). Comme conclusion, nous avons rejoint l'idée de Kacem Ben Hamza stipulant qu'une compétence communicative appropriée pour tout étudiant nécessite une compréhension suivie d'une intériorisation des structures linguistiques, mais aussi de la manière dont celles-ci sont utilisées selon les situations et selon les normes en vigueur dans la culture de la langue. L'usage réel et quotidien de la langue a toujours dépendu de considérations extralinguistiques.
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Maraini, Toni. "Palestinian Artists and the Biennial, from “Baghdad 1974: A Summary of the First Arab Biennial of Fine Arts”." ARTMargins 12, no. 3 (October 1, 2023): 116–18. http://dx.doi.org/10.1162/artm_a_00368.
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Abstract In 1974, Moroccan cultural journal Intégral published a special edition on the first Arab biennial of visual arts, which had just taken place in Baghdad. The two documents translated here come from this special edition, and both of them deal with the Palestinian presence at the landmark exhibition. Moroccan artist Mohamad Chebaa and Italian-Moroccan art historian Toni Maraini each consider Palestine an ideal arena for the development of decolonial “combat art,” but express disappointment with its pavilion's emphasis on folk idioms over images of armed struggle. The introduction to these documents situates them in relation to Moroccan and Palestinian discourses surrounding heritage and colonialism, arguing that the Palestinian context erodes the distinction between “folk” and “combat” art in ways foreign to the Casablanca-based intellectuals.
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Al Tamimi, Yasser, and Mohammad Mansy. "Subtitling Research in the Arab World: Review Article." International Journal of Linguistics, Literature and Translation 6, no. 1 (January 1, 2023): 01–09. http://dx.doi.org/10.32996/ijllt.2022.6.1.1.
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This article outlines the most important trends in subtitling research in the Arab World. Despite its importance, immediacy of reception and the broad audience subtitles reach, academia has lagged for decades and failed to cope with the growing subtitling industry, missing great opportunities for research, practice as well as the teaching of subtitling in institutions of higher education. However, a good number of subtitling practitioners and academics have realized this wide gap in the research and started to carry out serious projects to investigate this area. This article reviews the current body of literature that spans the past twenty years and highlights the major areas of research as well as the gaps that still exist. This review has found out that the major areas that have been covered so far include technical aspects of subtitling; linguistic difficulties (lexical, syntactic, semantic, pragmatic, etc.); rhetorical aspects (such as euphemism, humor and word play); and cultural appropriateness (in relation to censorship to hide swearwords and obscenities as well as religious connotations, taboos, idioms, etc.). Many of these studies have suggested translation strategies to address these challenges (e.g., omissions, paraphrase, modulation, adaptation and transcreation). However, the article also points out some gaps in the research such as the relevenace of subtitling to some translation theories and linguistic models like the Interpretive Theory of Translation (ITT), Relevance Theory, Accommodation Theory, Descriptive Translation Studies (DTS), Grice’s Cooperative Principle and Brondeel’s Model. There is also a huge gap in accessibility studies which aim to make audiovisual material accessible to people with sensory (visual or aural) disabilities. Additionally, the usefulness of subtitling to foreign language teaching and learning has not been adequately researched in Arab universities. Therefore, these areas merit the attention of researchers in the future.
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Ghouirgate, Mehdi. "Le berbère au Moyen Âge." Annales. Histoire, Sciences Sociales 70, no. 03 (September 2015): 577–605. http://dx.doi.org/10.1353/ahs.2015.0154.
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Résumé Si dans la vulgate de l’histoire de l’Occident musulman médiéval les Berbères apparaissent comme une composante majeure tant sur le plan politique que militaire, il n’en va pas de même de leurs langues. Cet article se propose de revenir sur cette lacune en appréhendant la question de l’islamisation et de l’étatisation des sociétés du Maghreb sous les empires almoravide et almohade à travers le prisme de la langue berbère. En effet, contrairement à l’Orient qui vit quasiment disparaître les langues autochtones copte et syriaque, peu de Maghrébins étaient capables de lire et de parler l’arabe avant les XIIe et XIIIe siècles. Or le berbère servit de support à l’islamisation non seulement au Maghreb mais également en Afrique subsaharienne et fut à ce titre couché par écrit. Toujours dans la même logique, les Almohades se dotèrent d’une langue sacrée propre qui était la langue berbère des Maṣmūda à laquelle ils agrégèrent bon nombre de termes arabes, essentiellement puisés dans le champ lexical religieux. Cette langue en vertu d’une tradition prophétique (ḥadiṯh) ne fut pas appelée « langue berbère » mais « langue occidentale » ; les Almohades-Berbères cherchaient ainsi à se doter d’un idiome qui soit l’expression du message sacré.
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Dajem, Zenah. "The Processing of Congruent and Incongruent Prepositional Collocations: Empirical Study of Arab-English Bilinguals." International Journal of Linguistics 10, no. 6 (December 19, 2018): 149. http://dx.doi.org/10.5296/ijl.v10i6.13886.
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Learning and teaching formulaic sequences such as collocation and idioms, is an increasingly important issue for L2 language learners in the field of language teaching, psycholinguistics and applied linguistics. The aims of the present study are twofold: first, to investigate the effect of congruent and incongruent prepositional collocations on twenty Saudi Arab-English bilinguals in the UK; and secondly to examine the influence of frequency on the processing of these formulaic sequences. Twenty native speakers of English were involved as a baseline for comparison. In the present study, the psycholinguistic software E-Prime was used to measure the reaction time and the accuracy of Saudi Arab-English bilinguals’ responses while they are reading 80 sentences on a computer screen to judge their grammatical acceptability, that is, whether they are correct English or not. The results in general indicate that for both groups there was no processing effect in terms of the reaction time of collocation types, but there was a significant difference within the non-native speakers in terms of accuracy. However, regarding the influence of frequency, there was a significant effect of high frequent collocations in both native and non-native speakers of English. This may indicate that similarities and differences between L1 and L2 prepositional combinations are not necessarily due to processing effect, but may be due to high frequency.
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Amin, Alessandra. "Introduction to “Revolutionary Painting and the Palestinian Revolution,” by Mohammed Chabâa, and “Palestinian Artists and the Biennial,” from Toni Maraini's “Baghdad 1974: A Summary of the First Arab Biennial of Fine Arts” (Both 1974)." ARTMargins 12, no. 3 (October 1, 2023): 102–12. http://dx.doi.org/10.1162/artm_a_00366.
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Abstract In 1974, Moroccan cultural journal Intégral published a special edition on the first Arab biennial of visual arts, which had just taken place in Baghdad. The two documents translated here come from this special edition, and both of them deal with the Palestinian presence at the landmark exhibition. Moroccan artist Mohamad Chebaa and Italian-Moroccan art historian Toni Maraini each consider Palestine an ideal arena for the development of decolonial “combat art,” but express disappointment with its pavilion's emphasis on folk idioms over images of armed struggle. The introduction to these documents situates them in relation to Moroccan and Palestinian discourses surrounding heritage and colonialism, arguing that the Palestinian context erodes the distinction between “folk” and “combat” art in ways foreign to the Casablanca-based intellectuals.
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Najim, K. H. "The Idiom as a Way of Representing the Linguistic Picture of the World (on the Material of the Arab Phraseological Units with the Component «Hat»)." Izvestiya of Saratov University. New Series. Series: Philology. Journalism 15, no. 3 (September 18, 2015): 38–42. http://dx.doi.org/10.18500/1817-7115-2015-15-3-38-42.
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As-Safi, Abdul-Baki, and Inam Sahib Ash-Sharifi. "Naturalness in Literary Translation." Babel. Revue internationale de la traduction / International Journal of Translation 43, no. 1 (January 1, 1997): 60–75. http://dx.doi.org/10.1075/babel.43.1.05ass.
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Abstract The present article investigates the concept of naturalness in literary translation. The aim of the investigation is to delineate an integrated approach to 'natural' translation, the essence of which lies in creating a compromise between accurate rendition and literary reproduction. Such a compromise entails attaining an artistic verbal smoothness which transcends the level of ordinary language. To this end, natural translation calls for a utilization of the target language's resources that will make the translation read like an authentic target language (TL) work, while preserving the content intact. The article thus identifies naturalness as the achievement of authentic TL style, and unnaturalness as the hybrid language of literal rendition, i.e. translationese that may be unacceptable or unintelligible. It detects the actualization of an authentic style of Arabic rendition on several levels: lexical, sentential, cohesive and idiomatic. On the lexical level, naturalness is delimited in terms of proper choice of appropriate vocabulary. On the sentential level, well-formedness is posited as the feature of naturalness which outlines a rhetorically natural sentence, besides other concomitant features. On the cohesive level, the features of a natural target text are based on the use of cohesive devices to a greater or lesser degree than the source text in general and on the propriety of their use in particular instances. At the idiomatic level, we mention idioms and proverbs but concentrate, with examples, on collocations. Résumé Cet article examine la notion de naturel dans la traduction des textes littéraires dans le but de cerner une approche intégrée de la traduction 'naturelle' qui consiste essentiellement à obtenir un compromis entre un rendu fidèle et une reproduction littéraire. Ce compromis exige une fluidité verbale artistique qui dépasse le niveau de la langue ordinaire. La traduction naturelle doit donc utiliser toutes les ressources de la langue d'arrivée pour que la traduction se lise comme ouvrage littéraire rédigé dans cette langue d'arrivée, tout en respectant fidèlement le contenu. Dans leur article, les auteurs définissent donc le naturel comme l'obtention d'un style authentique dans la langue d'arrivée, et le manque de naturel comme un langage hybride avec un rendu littéral, c'est-à-dire des traductions susceptibles d'être inacceptables ou incompréhensibles. L'article analyse comment mettre en oeuvre, à différents niveaux, un style authentique en arabe: lexicologie, phraséologie, cohérence et usage d'expressions idiomatiques. En ce qui concerne le niveau lexicologique, le naturel se définit comme étant le choix correct d'un vocabulaire approprié. Au niveau phraséologi-que, des phrases formées correctement sont la caractéristique du naturel qui fait apparaître, à côté d'autres propriétés, la rhétorique naturelle de la phrase. Au niveau de la cohérence, les caractéristiques d'un texte rédigé avec naturel dans la langue cible sont basées sur des mécanismes utilisés plus ou moins intensivement que dans le texte d'origine en général et sur leur utilisation appropriée dans certains cas particuliers. Au niveau des expressions idiomatiques, les auteurs mentionnent de telles expressions ainsi que des proverbes, mais se concentrent, en donnant des exemples, sur des collocations.
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تواتي, خالد. "مصطلح الفضاء: من الأصل اللغوي إلى الوضع الاصطلاحي في النقد العربي المعاصر." Ansaq journal 3, no. 2 (January 2021). http://dx.doi.org/10.29117/ansaq.2019.0100.
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نتناول في هذا البحث أحد المصطلحات من حقل السرديات والنقد الروائي، وهو مصطلح الفضاء السردي، حيث نتتبع أصل وضعه الدلالي في اللغة العربية قديمًا، مع المقارنة بأصل وضعه في اللغة الفرنسية، ومن ثم نسبر كيف تحول مدلوله ليصطلح عليه؛ من أجل الإيفاء بمتطلبات التحليل السردي، مع توضيحٍ لمفاهيمه وتمظهراته في السرديات (La Narratologie) العربية والغربية، والإشارة إلى دوالِّه الأخرى، مثل المكان والحيّز، وغيرهما. ونحن نرمي إلى توضيح مفهوم الفضاء السردي وإشكالية المصطلحات المتداولة؛ للتعبير عن هذا المفهوم، وكيفية تناول هذا المفهوم ثلة من النقاد والمنظرين الغربيين والعرب، ارتأينا أن نتتبع منهجًا بسيطًا واضحًا، بعيدًا عن التعقيدات النظرية حول الماهيّة ودوالّها، وكذا الظاهراتية التي تطغى على اللغة الواصفة لمثل هذه المدلولات، وكيفية تحول دوالها من اللغة العامة إلى اللغة الخاصة، ومنها اللغة النقدية. وسنبدأ من الوضع المعجمي وأصل الوضع اللغوي، ثم نعرج على أهمية المفهوم في الدراسات النقدية السردية، وكذا تقدمات هذا المفهوم وتمظهراته، ومن ثم نتتبع تتبعًا تاريخيًّا ووصفيًّا انتقال المصطلح من أصل وضعه اللغوي إلى الجهاز المفاهيمي ومصطلحاته، مع الإشارة إلى الدوالّ الأخرى، ومدى قربها ومساجلتها للدالّ المركزي الذي نستبق ونسلم بهيمنته على باقي المصطلحات، وهو الفضاء السردي، أو الفضاء الروائي.
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Bates, Michael L., and Mehdy Shaddel. "Note on a peculiar Arab-Sasanian coinage of Ibn al-Ashʿath." Journal of the Royal Asiatic Society, February 9, 2022, 1–10. http://dx.doi.org/10.1017/s1356186321000778.
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Abstract The present note offers a new, and hopefully more nuanced, reading for a cryptic marginal legend on an issue of the Umayyad-era rebel ʿAbd al-Raḥmān ibn al-Ashʿath (d. circa 85 ah/704 ce). Comparing this legend with several marginal legends of like character, and contextualising the formulae within contemporary religious idiom as expressed in late ancient Arabic-Islamic epigraphy, it is argued that all these legends contain proper nouns invariably belonging to the issuing authority, in conjunction with invocations addressed to God, in an attempt to establish a hierarchic relationship between the two. Drawing on literary sources, it is then demonstrated that the legend of the Ibn al-Ashʿath issue does indeed mention the name of an individual, the local governor, Kharasha ibn Masʿūd ibn Wathīma, a new name in the repertoire of governors known through Arab-Sasanian coinage. Based on these results, a case for further reliance on literary, epigraphic, papyrological, and other forms of evidence in the study of numismatics is made. A new chronology, based on numismatic evidence, for Ibn al-Ashʿath's rebellion is also proposed.
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YURTTAŞ, Tahsin. "Ibn Kemal's Treatise "fî Cevāzi't- tawassuʿ fî kelāmi'l-ʿArab" and His Views on the Expansion of Meaning in Arabic." İslam Medeniyeti Araştırmaları Dergisi, April 22, 2022. http://dx.doi.org/10.20486/imad.1068352.
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In this article, Ibn Kemal's (Kemalpashazāde) (ö. 940/1534) treatise named "fî Cevāzi't- tawassuʿ fî kelāmi'l-ʿArab" and his views on language expansion in Arabic will be examined. In the treatise, the phenomenon of tawassuʿ, which means lexical expansion in the Arabic language, is discussed. According to Ibn Kemal, it is common for the word to undergo semantic expansion in the Arabic language. It is possible for the name to be used in different ways, to undergo a literal or semantic expansion through similes, metaphors and exaggerations. Again, the use of the noun as an infinitive in the sense of adjective, and the use of some special nouns used in the idiom to mean adjective are also types of semantic expansion. In the work, Ibn Kemal expresses the views of different linguists and rhetoricians on the expansion of the language through examples and sometimes expresses his own opinion. It can even be said that the main purpose of writing his treatise was to express these criticisms. The morphological and grammatical structure of the name can show what kind of semantic expansion it has undergone. However, in the final analysis, the main criterion that determines the expansion of meaning is the meaning meant by that word or phrase in everyday language. While gaining the adjective meaning of the name, Ibn Kemal draws attention to the grammatical, morphological, especially rhetorical aspects of the expansion and meaning change in the language. In other words, we can say that he wrote the treatise against linguists who did not fully express the semantic expansion in names. Ibn Kemal limited the semantic expansion to nouns and, unlike the semantic expansion discussions in Tafsīr, did not mention the phenomenon of tawassuʿ in verbs.
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Gomaa, Walid. "Lyrics Analysis of the Arab Singer Abdel ElHalim Hafez." ACM Transactions on Asian and Low-Resource Language Information Processing, June 15, 2022. http://dx.doi.org/10.1145/3544100.
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In this work we analyze the lyrics of one of the most famous and influential Arab artists in the twentieth century, namely, عبد الحليم حافظ (Abdel ElHalim Hafez). Lyrics analysis provides a deep insight into the artist’s career evolution, his interactions with the surrounding environment including the social, political, and economic conditions. In order to perform such analysis we had to collect and compile the lyrics of Abdel ElHalim accompanied with the necessary metadata into an organized and structured form. The data are preprocessed by removing stop words and doing some normalization operations over the songs prose. We did not perform any lemmatization or stemming as the original form of the tokens convey much more information than the source words. We performed a lexical analysis in order to study both the lexical density and diversity over the course of Abdel ElHalim career life. We have as well studied the most significant words, idioms, and terms played in the songs using tools such as word clouds and more quantitative measures such as term frequency-inverse document frequency. We have divided the career life of Abdel ElHalim into sub-decades of length 5 years and all analyses are done both in a yearly fashion and more coarsely over such sub-decades. We have found a strong correlation between our statistical analysis and the socio-political status in Egypt and the Arab world during that time. This is especially relevant knowing that Abdel ElHalim is very much truly considered the son of the generation of the 1952 revolution in Egypt. The significance of Abdel ElHalim and his lyrics stem essentially from being contemporaneous to radical changes in Egypt across all sectors including political (support of liberation movements across the world, and the conflict with Israel), and socio-economic (especially changing the social class structure in Egypt). We also investigated the potential effectiveness of PoS (Part of Speech) tagging in genre analysis and classification.