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Journal articles on the topic 'Arabic Humor'
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1
Ali Mohammed, Siddig Ahmed. "Translating Humorous Expressions into Arabic with Reference to Loss, Gain, and Compensation." International Journal of Applied Linguistics and English Literature 8, no. 6 (November 30, 2019): 16. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.6p.16.
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This study is concerned with translating humorous expressions from English into the Arabic Language with reference to Loss, Gain, and Compensation. The idea of the research developed from an observation by the researcher that when the target audience watches a drama of funny episodes, it is hard to interact, laugh or even smile, although the drama may be accompanied by subtitles in Arabic language. The study aims to illustrate the causes of untanslatability and loss, gain, and compensation in humor translation. To achieve the aims of the study, the researcher selected a sample of 10 humorous quotes and jokes from different hilarious resources, including episodes, movies, and sitcoms and other plays. The study was conducted qualitatively and descriptively by meticulously analyzing the translated quotes to probe the causes of loss in humor translation. The study results showed that humorous expressions encounter loss, gain and compensation which require a deep understanding of context and require a sense of humor from the audience and translators besides SL culture involvement. Moreover, the overall findings showed that many humorous expressions have no counterparts in Arabic Language, therefore, loss and gain and compensations are inevitable. Based on the findings, the study concluded that humorous expressions are more frequent and with multi-version and lack the equivalence in Arabic language. It also concluded that the types of humor are an essential element in reducing the sharp difference between the SL quote and its equivalent in the TL and the loss of humor in many cases is inevitable. Finally, the study explicated the main causes and the necessary strategies of loss, gain and compensation to transfer humor into Arabic Language.
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Salem, Essa, Marwan Jarrah, and Imran Alrashdan. "Humor and the Creative Use of English Expressions in the Speech of University Students: A Case From Jordan." SAGE Open 10, no. 1 (January 2020): 215824402091455. http://dx.doi.org/10.1177/2158244020914552.
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The present study examines the use of English lexical insertions to create humor by Jordanian university students. The data of the study are collected from spontaneous tape-recorded conversations from 62 participants of both males and females, representing different age groups (from 18–23 years old) and belonging to different specializations (e.g., engineering, pharmacy, mathematics, business, and English). The recorded conversations are qualitatively analyzed applying Auer’s sequential approach to code-switching to attain a local interpretation of lexical insertions for humor effect from English into Jordanian Arabic (JA). The findings of the study reveal that Jordanian university students exploit their bilingual repertoire to create humor by playfully and innovatively switching to English. This is shown to take place by unexpected switching points, a switching that flouts Arabic syntactic constraints, a violation of code-switching constraints, incongruity and incompatibility of translating Arabic culture-bound expressions to English, and imposing Arabic word formation templates to English insertions. Specifically, five patterns of code-switching of humor are found, namely, switching around the interrogative, playful affixation, phonological playfulness, haphazard calquing, and the imposition of Arabic morphological rules on English lexical insertions. The study argues that humorous insertions are in fact a marker of solidarity and an in-group membership. Humorous insertions are also shown not to contribute to the content of the message or the pragmatic meaning. Bilingual university students (of Arabic and English) purposefully make use of an additional linguistic resource to mock certain propositions.
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Mulloh, Tamim, Ade Destri Deviana, and Muhammad Ridho Naufal. "Satire: Sindiran Humor dalam Naskah Drama Arab." Mantiqu Tayr: Journal of Arabic Language 4, no. 1 (December 6, 2023): 21–36. http://dx.doi.org/10.25217/mantiqutayr.v4i1.4000.
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The Arabic drama "Mismaru Juha" by Ali Ahmad Bakatsir has the character Sheikh Juha that has a role by the humorous and wise. The Arabic drama used script with Arabic language for Sheikh Juha is full of critical of elites allied with other nations. It is according the writer has nationalism. Critical of drama script expressed in stylistic satire, namely an expression of humorous allusion. The aim of this research is to determine the type of satire of drama script Mismaru Juha and its percentage. The method uses a descriptive-qualitative type of library research, with the focus of the study being the overall style of satirical language in drama texts Arabic of drama script Mismaru Juha. There are four stages of data analysis are organizing data, reducing data, presenting data, and drawing conclusions. The result is the Arabic drama used satire style in the form of humor to give criticm based on norms society. The satire is three types are: (1) horatian satire (soft allusion and empathy) with 45%; (2) Juvenalian satire (allusion harsher than horizontal satire, direct criticism) with 25%; and (3) Manippean satire (allusion of narrative with stories or experiences that have occurred) with 30%. The type of satire that is more often used is horation satire that has humor, polite speech andnot rude words.
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Yunus Anis, Muhammad. "HUMOR DAN KOMEDI DALAM SEBUAH KILAS BALIK SEJARAH." Jurnal CMES 6, no. 2 (June 14, 2017): 199. http://dx.doi.org/10.20961/cmes.6.2.11714.
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This paper describes the brief history of Humour in Arabs from (1) the earlier preIslamic period, (2) the Islamic period, (3) the medieval Arabic Literature (Abbasid), and (4) Mamaluke, Fatimid, Ayyubid, and Ottoman periods. This paper will try to show that<br />Arabic literature is rife with the unique taste of Arabs in humour and comedy. Finally, the result of data analysis shows that humour in the earlier pre-Islamic period and the Islamic period is used dominantly at satirical poem which is called hija‟. But in the medieval period until Ottoman period, Arabic humour and comedy has been spreading to the modern prose, shuch as romantic novel, elegant style of fable, public theater – shadow play and some of elegiac short stories.
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Hussein, Dunia Ali. "The Speech Act of English and Arabic Racial Memes of Covid19." International Journal of Linguistics 15, no. 4 (August 18, 2023): 24. http://dx.doi.org/10.5296/ijl.v15i4.21249.
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A meme is a caption image that consists of an image and a witty message which reflects worldwide current incidents. Since the outbreak, Covid19 has received its own share of memes by fueling a pile – on excuses to promote racism on Asian's and particularly the Chinese community as being the major cause of the pandemic. The present study aims to investigate racial memes of (24) English memes and (10) Arabic memes. To achieve this, a pragmatic multimodal approach has been adopted to find answers to the following questions:1- To what category does the speech act “racialize” belong to?2- Are racial intentions expressed equally in English and Arabic memes?3- Is there any difference in the frequency of racial humor in English and Arabic memes?4- Which category of text – image combination is more frequently used in English and Arabic memes?The findings of the study, show that the speech act of racialize belongs to expressive illocutionary acts since it expresses a negative psychological state of mind and has down face since it is not accepted by everyone. Although, Covid19 memes in English and Arabic sometimes share the same caption and image but the racial intention in English memes are reflected through dark humor unlike Arabic memes which are mostly humorous.
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Lesmana, Maman. "DECODING HUMOR AND RELIGION IN INDONESIAN NAMES." Language Literacy: Journal of Linguistics, Literature, and Language Teaching 8, no. 1 (June 29, 2024): 477–91. http://dx.doi.org/10.30743/ll.v8i1.8428.
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This article aims to explore the structure and meaning of unique Indonesian names, their origins, and the humor they encompass. The topic was selected due to its recent viral status on social media. Utilizing qualitative methods and library research, data were gathered from internet news articles and analyzed through theories of names and nicknames, humor, and Arabic and Islamic religion. These theoretical frameworks were particularly pertinent as the study revealed that many unique names are intricately linked to Islamic and Arabic elements. The findings suggest that the uniqueness of these names often arises from spontaneous selection, with minimal deliberation or understanding of the religious terms incorporated. Predominantly found among the lower-middle class, these names stand out due to their distinctiveness, which often elicits humor. The humorous aspects of these names can be categorized under incongruity theory and, in some cases, superiority theory. This research highlights the cultural and social dimensions of naming practices in Indonesia and their unintended comedic impact.
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Kadhim Ghafil, Mohammed. "Applying Variational Translation Theory on Selected Riddles from English into Arabic: a Case Study." JOURNAL OF LANGUAGE STUDIES 7, no. 2 (December 31, 2023): 247–63. http://dx.doi.org/10.25130/lang.7.2.12.
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A riddle is a discourse type of an associative dual textual structure. It is a form of humor which is found as a word game in any culture. The resolution of incongruous meaning and surprise on the semantic, cultural or grammatical level are its most important aspects that cause humor. This paper aims to discuss how to translate riddles from English into Arabic in order to see whether the equivalent riddle acts in Arabic as the same in English. The paper also tries to show how riddles under discussion are realized in Arabic under the above mentioned theory and whether their realization are effective as those of the SL texts. In addition, it is an attempt to give some remedies to the problems that may arise from translating these riddles into Arabic due to the differences that exist between Arabic and English on different levels. It is hypothesized that riddles are translatable in spite of any linguistic or cultural divergences between the SL and TL. It is also assumed under this new theory (VTT) that using communicative translation is more effective than using semantic translation in rendering riddles. It has been found that semantic translation succeeds in reproducing the humorous effect in the case where there is an accidental culture or linguistic systematic correspondence between the two languages.
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Pullum, Lindsey. "‘I’m Interviewing a Sheep’." Middle East Journal of Culture and Communication 16, no. 1 (February 9, 2023): 68–89. http://dx.doi.org/10.1163/18739865-tat00004.
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Abstract In this article, I summarize the state of Arabic (as a medium and a message) in Israeli state media and compare attitudes towards the Arabic language with content from the popular bilingual (Arabic-Hebrew) sitcom written and created by a Palestinian-Israeli writer, Sayed Kashua. I argue that Kashua’s work in his show, Arab Labor, reiterates poor attitudes towards Arabic and foreshadows the ethnolinguistic erasure of Israel’s Nation-State Law of 2018. Using humor and satire within its content, context and dialogue, the show draws attention to growing disparities and impossibilities in Palestinian life throughout Israel and emerges as an intertextual resource for commentary and recreating conditions of Palestinian existence.
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Alkaraki, Sulaiman Mohammad Shlash, Marlyna Maros, and Norhayati Binti Alias. "Arabic Verbal Humor: An Exploration of Non-Observance of Cooperative Principle on Social Media." Journal of Language Teaching and Research 14, no. 6 (November 1, 2023): 1680–88. http://dx.doi.org/10.17507/jltr.1406.27.
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This paper explores how Jordanians violated and flouted Grice's Cooperative Principle maxims and the purposes behind their non-observance in creating Arabic humor related to the COVID-19 pandemic on AlMamlaka and Roya Jordanians' Facebook accounts. The study conducted qualitative content analysis on 12 Facebook comments from March to September 2020 and found that Jordanians violated and flouted all the maxims to convey their hidden messages. The analysis revealed that the purposes of the non-observance were to generate implicatures and highlight various issues faced by Jordanians during the pandemic. These issues included government announcements, non-compliance with health guidelines, conspiracy theories about the virus's origin, impacts on family relationships, discomfort from wearing masks, the boredom of lockdown and some geographical areas targeted for their early source of spreading the virus. The findings indicate that humor can serve as an effective tool for highlighting social and political issues. The study recommends exploring the non-observance of cooperative maxims in different contexts and how it affects the interpretation and reception of humor. Overall, the study suggests that humor played a significant role in addressing and discussing the situation in Jordan during the pandemic.
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Dr.Muhammad Ismail Joyia and Dr.Ahmad Hussain Haady. "Col.Muhammad Khan’s Comic Writing With Reference to Basalamat Ravi." Dareecha-e-Tahqeeq 3, no. 3 (January 16, 2023): 176–86. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i3.61.
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Colonel Muhmmad Khan is one of the greatest humor writer of the Pakistan Millitary humorists. Along the military he has also a valuable place among the other literary movements. He wrote different books on humor, and from them “BaslamatRawi”, is consisting of 335 pages. Basically this book is a “Travelogue” because of Colonel Muhammad Khan travelled across the country many times. He has a very close and keen abservations of the people of the other countries, he also knows their traditions, customs, and systems. So, he urges all this in his books in a very beautifly style of humor. His humor is full of joy, pleasure and sweetness. He uses short, simple and easy sentences in his writing. He is very different kind of humor writings. He is a master-piece of humorists writer. He has also a fun of writing according to the situation. He avoides the artificial writings, focuses on the originality and purity. In his humor, he uses other languages along with Urdu, like as English, Parsian, Arabic etc. So, he fulfilled a strong tradition of humor writings in the field ofUrdu humor.
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Youmans, William Lafi. "Humor Against Hegemony: Al-Hurra, Jokes, and the Limits of American Soft Power." Middle East Journal of Culture and Communication 2, no. 1 (2009): 76–99. http://dx.doi.org/10.1163/187398609x430624.
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AbstractIn 2004, the United States launched an Arabic language satellite television station, Al-Hurra ('the free one'). As a mass media outlet designed to enhance American geopolitical influence, it is considered one manifestation of a 'soft power' strategy. Soft power, however, is only effective to the extent that it can rely on 'willing interpreters and receivers'. This article considers humor in Al-Hurra's workplace and among its intended audience as a gauge of the availability of such interpreters and receivers. Humor, this article contends, reflects greater political discourses and attitudes, and therefore outlines the limits to American soft power in Arab regions.
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Jumaa Abu Marzouk, Samah. "Introduction to Arabic Literary Journalism: A Critical Study." International Journal of Arabic-English Studies 15, no. 1 (January 1, 2014): 65–76. http://dx.doi.org/10.33806/ijaes2000.15.1.5.
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This paper examines Al Adab Al Sahafi: (Arabic literary journalism) as a possible branch of Anglo-American literary journalism, analyzing extracts from works of Al Jahith, Abu: Hayan Al Tawhedi:, Yacaqub Sanu:c and Ghassan Kanafany according to the criteria set out by a number of Anglo-American literary journalism scholars such as Thomas Connery, Kevin Kerrane, Ben Yagoda, and Norman Sims. This paper also briefly surveys humor in Al Adab Al Sahafi: to the end of understanding its role at overcoming challenges of limited freedom of expression in the Arab world..
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Atayev, Azamat. "The place of Abu Bakr Khorezmi in the literary environment of Khorezm in the middle ages." Golden scripts 4, no. 2 (June 1, 2022): 68–89. http://dx.doi.org/10.52773/tsuull.gold.2022.2/xhhe8704.
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Poems and odes in Arabic literature in Khorezm in the 8th - 13th centuries are, on the one hand, important in elucidating cultural relations and factors of cultural influence in the emergence and development of this environment, and on the other hand, they are also very important in re-vealing socio-political factors. Eulogy and humor is an integral part of the old Arab literary environment. This article describes the life of Abu Bakr Khorezmi, one of the repre-sentatives of Arabic literature in Khorezm, the scope and main directions of his poetry. This research work provides important new scientific informa-tion to literary source studies and textology in the correct understanding and interpretation of the literary heritage of many Arabic-speaking poets who grew up in the Khorezm region in the 10th century.
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Alkaraki, Sulaiman M., Marlyna Maros, and Norhayati Binti Alias. "Exploring COVID-19 Arabic Humorous Comments in Social Media: Linguistic Analysis of Facebook Comments Using the General Theory of Verbal Humor." Theory and Practice in Language Studies 13, no. 9 (September 1, 2023): 2216–26. http://dx.doi.org/10.17507/tpls.1309.07.
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This paper investigates the Arabic verbal humorous comments pertaining to COVID-19 on social media. The main objectives of the paper are to identify the distinct categories that are highlighted in those comments disseminated between March and September 2020, on the AlMamlaka and Roya Jordanian Facebook accounts. Additionally, the study examines the claim of Attardo and Raskins's (1991) that the "target" is an optional Knowledge Resource in the General Theory of Verbal Humor. The research design employed in this study is descriptive qualitative. The researchers conducted a thematic analysis to analyze 15 comments, applying the General Theory of Verbal Humor of Attardo and Raskin (1991). The analysis revealed eight emerging categories: governmental, gender, COVID-19, lockdown, behavior, conspiracy, geographical, and facemask jokes. The study found that humorous comments conform to the six Knowledge Resources of the General Theory of Verbal Humor. The most prominent logical mechanism used in the comments was irony and sarcasm, enabling Jordanians to shed light on hidden issues to express their reactions and feelings. The study also found that identifying the target in a humorous comment is crucial in determining the various categories of humorous comments. The research opens avenues for further exploration into the utilization and interpretation of humor in diverse cultural settings, during other natural disasters, and its impact on understanding humorous content.
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Muhindo, Faisal Masuod. "As-Shuwar as-Salbiyyah li al-Mar’ah fî Amtsâl al-‘Arabiyyah wa al-Amtsâl as-Sawâhiliyyah (Dirâsah Muqâranah)." International Journal of Arabic Language Teaching 4, no. 01 (June 2, 2022): 18. http://dx.doi.org/10.32332/ijalt.v4i01.4606.
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This study aimed to reveal the image of women in Arabic and Swahili Proverbs, and to identify the issues and meanings addressed by the owners of the environment in which the proverbs were said and broadcasted, in addition to highlighting the sweetness felt in the proverbs of humor and anagrams, which enhances literary pleasure. The research methodology used for this study was the comparative approach whereby an image of women was presented through Arabic and Swahili proverbs, and the researcher also used the descriptive analytical approach to highlight the contents of proverbs and their significance to reveal the image of women that reflects their status in society, and this enabled the researcher in comparing the image of omen between Arabic and Swahili proverbs. The results of the research indicated that there are proverbs in Arabic and Swahili languages that glorifies women and raises their status which are few when compared to other proverbs that detract their status and reduce their value, we sometimes find that the two extremes coexist in one example.
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Sholihah, Niswatush, and Noor Shofiana Mayasari. "Asykāl at-Taḥawwul al-lughawi fī al-Muḥādaṡah al-‘Arabiyyah ladā Thullāb Ma’had Yanbū’ al-Qur`ān." LISANIA: Journal of Arabic Education and Literature 4, no. 2 (December 31, 2020): 163–75. http://dx.doi.org/10.18326/lisania.v4i2.163-175.
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This was a qualitative research with listening and conversation as data collection techniques. The results described the students’ conversation process by using Arabic and English in boarding environment. The application is using Arabic in the first and second week, and English in the third and fourth week. The forms of code mixing in muhadatsah at Pondok Tahfidz Yanbu’ul Qur’an Menawan included inner and outer code mixing. Inner code mixing happened in the form of words, sentences and abbreviations. Outer code mixing occured in the form of words and sentences. Factors causing code mixing at the PTYQM Kudus included linguistic and non-linguistic factors. Linguistic factors were such as bilingualism, speech partners and vocabulary limitations. Non-linguistic factors were such as Arabic habits carried in Indonesian, fear of regulation, fear of being sanctioned, and increasing a sense of humor. The efforts to overcome the occurrence of code mixing at PTYQM were by giving attention and emphasis in training students, writing the correct form of code mixing on the board often visited by students, fostering students' awareness of the importance of Arabic for the future.
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Chafidzoh, Tsaniananda Fidyatul. "The Choice of Mood System in Functional Systemic Linguistics as Diplomacy Strategy (An Analysis of Classical Arabic Humor Conversation Discourse)." Islah: Journal of Islamic Literature and History 1, no. 1 (June 30, 2020): 1–20. http://dx.doi.org/10.18326/islah.v1i1.1-20.
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Penelitian ini bertujuan mengkaji penggunaan pilihan sistem mood dalam percakapan humor klasik Arab sebagai strategi diplomasi Juḥa kepada Sulṭan. Juḥa adalah gambaran rakyat jelata dan Sulṭan gambaran penguasa. Percakapan humor diambil dari teks hikayat berjudul Juḥa wa al-Sulṭan karya Ahmad Bahjat. Penelitian ini bersifat deskriptif kualitatif. Data dianalisis menggunakan metode agih dengan teknik bagi unsur langsung (BUL) dan memanfaatkan pendekatan Linguistik Sistemik Fungsional (LSF) Halliday. Hasil analisis menunjukkan bahwa dalam percakapan humor antara Juḥa dan Sulṭan, Juḥa berperan sebagai informan sekaligus pemegang topik percakapan. Sebagai informan, tuturan Juḥa lebih dominan 76,8% dari Sulṭan pada fungsi tutur statement/pernyataan pilihan sistem mood indikatif-deklaratif. Sebaliknya, pada fungsi tutur question/pertanyaan pilihan sistem Mood indikatif-interogatif Sulṭan lebih dominan 94,3%. Hal ini menunjukkan status sosial Sulṭan yang tinggi sehingga leluasa menggunakan kewenangannya meminta informasi dari lawan tutur. Pada penggunaan fungsi tutur command, Juḥa lebih dominan, 14,2% dengan pilihan sisitem mood indikatif-deklaratif. Hal ini menunjukkan bahwa Juḥa walau secara status sosial lebih rendah dari Sulṭan, tidak menghalanginya untuk lebih aktif meminta barang atau jasa dari lawan tuturnya. Melalui Fungsi tutur ini Juḥa mengendalikan jalannya percakapan sesuai kebutuhannya.
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Sadiq, Saudi. "Subtitling against the current: Egyptians’ perceptions of English sitcoms subtitled in Standard Arabic and Egyptian Colloquial Arabic." International Journal of Translation and Interpreting Research 16, no. 1 (March 15, 2024): 93–120. http://dx.doi.org/10.12807/ti.116201.2024.a06.
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This study examined Egyptians’ attitudes towards subtitling English sitcoms in Standard Arabic (SA) and Egyptian Colloquial Arabic (ECA), using a scene from the American sitcom Friends as a case study. It aimed to investigate the changing perceptions of subtitling in dialect, identify the driving forces, and assess the leading agents behind this change. The study utilized quantitative data from two online questionnaires completed by 261 participants classified by gender, age, and educational level, and qualitative data derived from their comments. The questionnaires were designed to evaluate participant preferences and specific aspects such as humor, readability and closeness to Egyptian culture. The results show that the ECA subtitle is rated as more humorous and closer to Egyptian culture, although perceived as less readable compared to the SA subtitle. They also reveal that younger participants, particularly females, show a greater preference for the ECA subtitle. Males across all educational levels tend to prefer the SA subtitle, while females with lower educational levels exhibit the highest preference for the ECA subtitle. The study highlights the increasing significance of colloquial dialects in shaping cultural representations as well as the influence of factors such as age, gender, and education on subtitling preferences. Furthermore, the study considers the implications of these results for subtitling practices and policies in Egypt and similar diglossic environments.
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Ali, Sukayna, and Bushra Abu-Faraj. "The Impact of Songs, Movies and Plays on Adults Communication Humorously in Social Media: A Case Study of Jordanian Facebook Users." International Journal of Linguistics 10, no. 4 (August 31, 2018): 123. http://dx.doi.org/10.5296/ijl.v10i4.13578.
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The paper reports the use of humor by Jordanian Facebook users. Data was collected from different Facebook pages especially the pages that concerns with the issues of students at the universities and the pages of young people. Two types of humorous posts are used either by using the exact words of Arabic songs and comic plays or by using parody and changing some words to suit the situation or people described. It is evident that the facial expressions of comic characters are used to prove laughter.
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Inayat ur Rehman. "A Critical Review Of "Zia ul Mulk Mulla Ramuzi: The Founder Of Gulabi Urdu" By Prof Bashir Ahmed Soz." Dareecha-e-Tahqeeq 3, no. 3 (January 16, 2023): 262–67. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i3.70.
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Mullah Ramuzi is known in Urdu literature as the inventor of Gulabi Urdu. Gulabi Urdu in its own words means to change the order of the words in the sentence. For example, first the verb then the subject and the object, in this way, the style of translation from Arabic to Urdu is created. Of course it is fun, but after a while the reader gets tired. The atrocities of the government, social injustice and social ills force him to write whatever he writes under the guise of humor
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Hussien, Abbas Lutfi, and Zainab Jalil Ibrahim Ali-Khan. "Faith and Punishment: Implicitness in English and Arabic Religious Texts." International Journal of Linguistics, Literature and Translation 5, no. 9 (September 29, 2022): 131–42. http://dx.doi.org/10.32996/ijllt.2022.5.9.13.
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Implicitness plays a distinctive role in communicating ideas and emotions as well as it functions to be economical in conveying what the speaker intends to say. This paper is intended to investigate implicitness in religious texts focusing on the reasons that lead the speaker to utilize implicit meaning. Vidal’s (2016) model is adopted to analyze twenty religious texts about faith and punishment in English compared with the other twenty Prophetic Hadiths in Arabic sharing the same two themes. The collected data is qualitatively analyzed through subjective identification and explanation of religious texts, then directed to present them quantitatively through percentages clarified in tables. This paper arrives at the conclusion that implicitness is accounted for via two important strategies: flouting Grice’s maxims and speaker’s intention, as well as the tendency to indicate politeness, advertising, humor, and manipulation, are the main reasons for implicitness in these religious texts.
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al-Rojaie, Yousef Ibrahim. "The pragmatic functions of religious expressions in Najdi Arabic." Saudi Journal of Language Studies 1, no. 1 (May 6, 2021): 3–25. http://dx.doi.org/10.1108/sjls-03-2021-0006.
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PurposeThis study attempts to identify and analyze the pragmatic functions of religious expressions, that is, invocations that include the name of Allah (God), in naturally occurring social interactions in Najdi Arabic, which is spoken in Central Saudi Arabia.Design/methodology/approachDrawing on the speech act theory and politeness model, an analysis of the data illustrates that religious expressions, in addition to their prototypical religious meanings and uses in everyday interactions, are employed to communicate a wide range of pragmatic functions.FindingsThese include signaling the end of a conversation, persuading, mitigating and hedging, showing agreement and approval, reinforcing emphasis, expressing emotions, seeking protection from the evil eye, conveying skepticism and ambiguity, expressing humor and sarcasm, and showing respect and honor. The embedded multifunctional dimension of religious expressions in the present data is interpreted as serving as a politeness marker with which speakers promote both positive politeness (by showing solidarity, claiming common grounds, and building rapport) and negative politeness (by reducing imposition and emphasizing personal autonomy).Originality/valueThis study further highlights the interplay between religion, culture, and language use in Najdi Arabic.
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Al-Nofaie, Haifa. "Translanguaging in a beauty salon." Translation and Translanguaging in Multilingual Contexts 10, no. 2 (May 13, 2024): 188–205. http://dx.doi.org/10.1075/ttmc.00133.aln.
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Abstract This is an explanatory case study of how translanguaging offers space for practicing two shared languages: Saudi Pidgin Arabic and English as a lingua franca (ELF). It attends closely to overt types of translanguaging resources practiced by interlocutors. The study utilizes the conversation analysis (CA) approach to analyze conversations totaling 240 minutes, held in a beauty salon, between a Saudi female client and a Filipino beautician who communicated with each other using English and Saudi pidgin. The results show that the speakers’ interaction is mainly in English, but they switch to pidgin Arabic to fix misunderstandings, create humor, and engage in cooperative interaction. The study demonstrates that overt translanguaging resources employed by participants strengthen the multilingual nature of their ELF interactions, during which another contact language–Saudi pidgin in this case–can be practiced as another lingua franca. The study extends the limited literature on the nature of translanguaging in lingua franca social contexts and demonstrates the uniqueness of the translanguaging resources employed by ELF users.
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Fauzan, Ahyar, Ahmad Nasrullah, and Tatang Hidayat. "Alih Kode dan Campur Kode Guru-Guru Bahasa Arab Pada Grup Whatsapp Majma’ Al-Lughah Al-‘Arabiyyah." Jurnal Alfazuna : Jurnal Pembelajaran Bahasa Arab dan Kebahasaaraban 6, no. 2 (September 15, 2022): 207–26. http://dx.doi.org/10.15642/alfazuna.v6i2.1761.
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Objective: This study aims to mention examples of code switching or code mixing for Arabic teachers in the Majma' Al-Lughah Al-'Arabiyyah Whatsapp group, explain the meaning of code switching or code mixing used, and mention the factors that encourage the use of code switching and code mixing. Design/Methodology: This study uses a qualitative approach and a descriptive method. The researcher collected chat data from the Majma' Al-Lughah Al-Arabiyyah WhatsApp group related to code switching and code mixing, then performed data classification, analysis, and conclusion. Findings: Researchers found 22 code mixing, and 6 code switching. While the factors that cause the use of code mixing and code switching are seven, namely: (1) Arabic speaking habits, (2) speakers do not master Indonesian, (3) limited meaning, (4) as a form of respect, (5) use of more popular terms, (6) enhance a sense of humor, and (7) speech situations. The most dominant factor is the speaker's habit of speaking Arabic and the speaker is not fluent in Indonesian, and the least dominant factor is the factor of increasing prestige. Research Limitations/Implications: This research is limited to Arabic teachers at the Majma' Lughah Al-Arabiyyah institution, with a span of only two months. Even so, this research has been able to provide an overview of the use of code switching and code mixing in the Majma' Al-Lughah Al-Arabiyyah WhatsApp group as a whole.
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Damayanti, Silfia, and Miftahul Huda. "Istirātijiyyāt al-Mu’allim li Taqlīl Qalaq al-Ṭhullāb fī Ta’līm al-Lughah al-‘Arabiyah Mahārah al-Kalām al-Faṣl al-‘Āsyīr fī al-Madrasah al-‘Āliyah Ibtida’ al-Falāh li al-Sanah al-Dirāsiyah 2020-2021." Arabia 13, no. 2 (January 5, 2022): 361. http://dx.doi.org/10.21043/arabia.v13i2.12478.
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<p dir="RTL" align="center"><strong><em>Abstract</em></strong></p><p><em>The purpose of this study was to find out how the teacher's strategy in reducing student anxiety in following the tenth grade Arabic subject at Madrasah Aliyah Ibtidaul Falah Samirejo Dawe Kudus. The author uses descriptive qualitative research with three steps, namely observation, interviews and documentation. The research subjects were Arabic language teachers, Counseling Guidance teachers and students at Madrasah Aliyah Ibtidaul Falah Samirejo Dawe Kudus.</em> <em>The results of this study indicate that anxiety is caused because Arabic is a difficult subject to understand so many students complain because they find it difficult to understand the meanings of Arabic vocabulary. In addition, the demand for good grades by parents and teachers is also a cause of anxiety in learning Arabic Maharah Kalam. And the factors behind the anxiety are individual factors, intellectual factors, and student environmental factors. To avoid students' anxiety, the teacher manages students' anxiety about learning maharah kalam in Arabic by providing rational explanations to students why they should learn Arabic.</em> <em>Creating a relaxed and fun learning atmosphere, using supportive psychotherapy, developing a "sense of humor", using a humanistic approach, optimizing counseling and guidance services, developing a fun assessment system that doesn't burden students too much, regulating breathing and mind relaxation to help the student's body relax.</em></p><p> </p><div><hr align="left" size="1" width="33%" /><div><div><p> <a href="file:///C:/Users/HP/Documents/SILFIA%20JURNAL.docx#_msoanchor_1">[A1]</a>cetak miring, Italic.</p></div></div></div>
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Al-Dawli, Faisal Ali Ahmed. "Translating Laughter: A Critical Examination of Humor in three Arabic Versions of Mark Twain's Huckleberry Finn." مجلة جامعة صنعاء للعلوم الإنسانية 2, no. 2 (May 6, 2024): 427–49. http://dx.doi.org/10.59628/jhs.v2i2.947.
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This paper critically assesses the translation of humorous expressions from English into Arabic by examining three versions of Twain's The Adventures of Huckleberry Finn by Naseem (1958), Abdulrahman (2015), and Al-Shabini (2018), aiming to identify challenges and propose cost-effective solutions. The paper adopts an interdisciplinary qualitative approach, combining descriptive, comparative, contrastive, and critical analyses, to evaluate the accuracy, fluency, and humorous impact of selected translations. It further identifies translation strategies, proposes solutions to challenges, and suggests alternative renderings where necessary. The research findings indicate that the translators have partially succeeded in meeting the translation objectives, with the intended meanings of the source text's author being largely conveyed in the Arabic translations. However, they were not able to reproduce the humor's full effect and impact. Naseem prioritized educating the target readership and adapting to cultural norms at the time of his translation, potentially compromising the humor of the source text. Abdulrahman and Al-Shabini focused on maintaining high accuracy to the source text, possibly undermining cultural acceptability. The translators' strategies, including omission, literal translation, paraphrasing, and one-to-one transition, may have negatively impacted the accuracy, elegance, force, power, and pragmatic impact of the target texts. As a result, the humorous effects of the source text may have been partially lost in translation. To achieve comparably humorous effects, it is recommended to revise and post-edit these translations, employing domesticating and trans-creative strategies while preserving the source text’s intentions.
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Taher, Dana, Shahe S. Kazarian, and Rod A. Martin. "Validation of the Arabic Humor Styles Questionnaire in a Community Sample of Lebanese in Lebanon." Journal of Cross-Cultural Psychology 39, no. 5 (September 2008): 552–64. http://dx.doi.org/10.1177/0022022108321177.
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Nur, Abdul Jawat. "CODE MIXING AND CODE SWITCHING PHENOMENON IN AḤBABTUKA AKŚARA MIN MĀ YANBAGĪ NOVEL: A SOCIOLINGUISTIC STUDY." Jurnal CMES 14, no. 2 (December 8, 2021): 140. http://dx.doi.org/10.20961/cmes.14.2.55606.
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<p><span lang="EN-US">This paper will describe the phenomenon of code mixing and code switching in <em>Aḥbabtuka Akśara <a name="_Hlk89780555"></a>Min Mā Yanbagī'</em>s novel based on sociolinguistic studies. The phenomenon of code mixing and code switching in this novel is worth further investigation because the novel makes extensive use of code mixing and code switching.. In addition, code mixing and code switching in <em>Aḥbabtuka Akśara Min Mā Yanbagī's </em>novel has not been discussed by other researchers. Based on the research that has been done, it is concluded that the code mixing in the novel <em>Aḥbabtuka Akśara Min Mā Yanbagī </em>is in the form of words and phrases. The form of code-mixing found is code-mixing of English words and phrases. The most widely used code switching is internal code switching and external code switching. Internal code switching occurs from <em>Fuṣḥā </em>Arabic to <em>Amiyah</em> Arabic and back to <em>Fuṣḥā </em>Arabic. In addition, external code switching occurs from Arabic <em>Fuṣḥā</em> to English and back again to Arabic <em>Fuṣḥā</em>. The factors that cause code mixing in <em>Aḥbabtuka Akśara Min Mā Yanbagī</em>'s novel (2014) by Aṡīr 'Abdullāh are (a) bringing up humor, (b) appreciation for the interlocutor, (c) petition to the interlocutor, and (d) annoyance. The factors that cause code switching are (a) the attitude of the speaker, and (b) the expression of the speaker's solidarity with the group.</span></p>
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Banikalef, Ala’Eddin Abdullah Ahmed, and Khaleel Bader Bataineh. "A Sociolinguistic Study of Speech Act Realization Patterns in Jordanians’ Facebook Status Updates." International Journal of Linguistics 9, no. 3 (June 26, 2017): 185. http://dx.doi.org/10.5296/ijl.v9i3.11245.
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The study investigates the types of speech acts in the status updates posted by young Jordanian Facebookers. The data were elicited from 200 students from two Jordanian universities, Irbid National University and Jadara University. To deal with content analysis data, the researchers created a special scheme based on Searel’s taxonomy. Six speech acts were found in students’ status updates on Facebook: expressive, assertive, directives, God’s invocation, quotation and humor. Also the study findings evidently indicate that the cultural norms and religious background profoundly rooted in all participants can strongly affect their linguistic choices in their native language. It is hoped that the results would help those involved in teaching and learning Arabic as a second/foreign language.
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Youssef, Islam. "Why Are You Talking Like That, Sir? Il-Limbi, Phonology and Class in Contemporary Egypt." Arabica 67, no. 2-3 (November 10, 2020): 260–77. http://dx.doi.org/10.1163/15700585-12341561.
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Abstract This article investigates the phonological patternings in the speech of il-Limbi, an immensely popular character in Egyptian comedy; and it stands therefore at a crossroads between cultural studies and linguistics. Il-Limbi represents the urban working classes, and his speech often mocks social conventions through ludicrous parody of educated speech. Masquerading as socially superior personas, his speech highlights the diglossic situation in Egypt as well as the pretentious use of English into the elite register. My examination of il-Limbi’s pronunciation in four movies reveals a number of systematic patterns in both consonants and vowels, which construct a unique code. This code is based partly on exaggerated features of Cairene Arabic and partly on genuine features of illiterate, lower-class vernacular. And it is often the interplay between various registers via correspondence rules that creates humor in the films.
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Nayef, Heba, and Mohamed El-Nashar. ""Dissecting the poisoned honey" Sexist Humor in Egypt: A linguistic analysis of sexism in Colloquial Cairene Arabic jokes." Anàlisi, no. 50 (September 3, 2014): 131. http://dx.doi.org/10.7238/a.v0i50.2324.
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Abdel-Raheem, Ahmed. "Metaphorical creativity contributing to multimodal impoliteness in political cartoons." Intercultural Pragmatics 19, no. 1 (February 24, 2022): 35–70. http://dx.doi.org/10.1515/ip-2022-0002.
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Abstract Using a corpus of mainly Arabic political cartoons, this article investigates the relationship between multimodal impoliteness and metaphorical creativity. It offers an interesting and admittedly tentative argument that many aspects of creativity in language and verbo-visual arts may be related to what I call “frame flouting or exploitation”―a notion compatible with various ongoing research programs, including Rachel Giora and her colleagues’ work on salience, defaultness, and optimal innovation. The concept of frame flouting refers to an overt and blatant infringement of a data structure employed for representing generic or geographical, social and historical or stereotypical knowledge or commonly encountered, stereotyped events or situations. A four-type typology for frame exploitations is proposed: (i) “frame element” exploitations; (ii) script (or scenario) floutings; (iii) “default context” violations; and (iv) inference exploitations. Frame floutings may thus also be the basis for incongruity and humor. This research will aid both cognition studies and creative impoliteness scholarship based on nonverbal and multimodal stimuli.
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Al-Adaileh, Bilal A., and Lana J. Kreishan. "The Pragmatic Meanings of Car Stickers in Jordan." Advances in Language and Literary Studies 12, no. 3 (June 30, 2021): 94. http://dx.doi.org/10.7575/aiac.alls.v.12n.3.p.94.
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This study is aimed at investigating the illocutionary forces of car stickers in Jordan as an under-researched area of Arabic pragmatics. The study is based on authentic data collected over a year as found displayed on cars in the south, mid and north of Jordan. The data collected were found to display a wide range of social, romantic and economic functions including displaying vehicle size and brand, protection against envy, disappointment and betrayal, giving advice, displaying love and romantic challenges, crises and car stickers aimed at attracting others’ attention. Stickers used as a protective measure against evil eye were found to be the most frequently used stickers in our data (32.65%). Though car stickers are equated with amusement and humor, they are used nowadays as a tool to indirectly criticize social, economic and political crises, and this could reflect the social and economic challenges of life. The overwhelmingly rhythmic car stickers examined in the study were found to be instances of decodable expressions whose overall meanings could be recovered by sticker readers.
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Tamim, Khalid, Sara AlHuneidi, Siba Narsh, and Christine Basmaji. "THE RISING CULTURAL HEGEMONY ON TIKTOK: THE COUNTER-FLOW OF CONTENT FROM THE MENA REGION TO THE WEST BETWEEN 2019 AND 2021." Kampala International University Interdisciplinary Journal of Humanities and Social Sciences 2, no. 3 (December 21, 2021): 72–91. http://dx.doi.org/10.59568/kijhus-2021-2-3-06.
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While TikTok has been on a continuous marathon of climbing the peak of social media platforms recently, it has abundantly shaken many of the user-behavior-based archetypes and natures of engagement. it has expeditiously turned into a stoneset blueprint and an utter crux for today’s generation; changing the game once and for all, while simultaneously carving the way for the emergence of a pioneering era of content digitization, under a wide umbrella of global cultural exchange. In this light, this study focuses on examining the noticeable counter-flow of cultural content from the MENA region to the West on the Chinese app between the years 2019 and 2021. This paper aims to analyze the rising cultural hegemon of Middle Eastern content on TikTok, as well as its grasp, reception, and consumption by Western creators and users. This study gives heed to factors such as cultural hegemony, globalization, and the cultural formation of communications theory across digital platforms. This study has been conducted through the reliance of a purposeful sampling method, in which 121 TikTok videos were thoroughly collected, each of them being mainly viral in the Western region’s and sharing a common ground that binds them to at least one aspect of an Arabic and Middle Eastern cultural context. Findings indicate that some degree of MENA content counter-flow was present concerning Western content, which is strongly possible through the calculated percentages, which accentuate how exponential growth of interest in Middle Eastern culture has been depicted by Western audiences especially between the years 2020-2021, in which entertainment (Dance, Art) had its largest share, followed by Arabic humor, beauty and fashion, romance, and lastly, food. Henceforth, this notion comes in direct comparison to its relatively non-existent aura back in 2019 and before that
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Uspenskaya, Nina A. "National Peculiarity in the Works of Realistic Egyptian Writers of the Middle of the 20th Century." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 4 (2022): 692–703. http://dx.doi.org/10.21638/spbu13.2022.408.
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The significance of literature heritage of any people consists in the fact, that the personages of this literature reflect the main national peculiarity of this people as a living, developing system, which represents a part of the whole mankind. Hertsen, Belinsky, Karamzin and many other philosophers paid special attention to the national originality. Among the factors determining the national peculiarity is the linguistic factor. The way of speaking of literature heroes signifies much. Another factor, which forms the inner world and spiritual demands, is religion. The way of thinking varies depending on social, economic, cultural and other factors. So, the way of thinking of fellah (peasant) and citizen is different. Way of life, family traditions, environment also have great influence on the forming of national character, and the detailed description of life of the personages represents rich material for the research, even the way of cooking played significant role, because it reflects the traditions, the history and longtime experience. Also, we consider the humor, because of its determination by opinions, habits, and public mood. Many Arabic novels appeared by the influence of the works of Western and Russian writers. In this case may be very useful the comparative method.
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Al-Ghazzi, Omar. "Grendizer Leaves for Sweden." Middle East Journal of Culture and Communication 11, no. 1 (March 19, 2018): 52–71. http://dx.doi.org/10.1163/18739865-01101004.
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Abstract Exploring the post-March 2011 Syrian online sphere, in this article I focus on nostalgic videos and memes inspired by Arabic-dubbed Japanese anime series originally broadcast on Arab government TV stations in the 1980s. As part of a dissident social media culture, amateur videos that redubbed and edited childhood cartoons have appeared on YouTube since 2011—tackling themes of revolution, war and exile. These videos defied and mocked the Al-Assad regime, as well as the Islamic State. I argue that they are to be understood as empowering media practices for how they project political meaning onto childhood cartoons which are associated with a generational identity shared by now-adult Syrians. Highlighting an understudied aspect of media globalization—the influence of Japanese anime on Arab popular culture—in this article I examine a diverse body of social media clips and memes that recycle Japanese anime. I analyze their re-appropriation by Syrians, by offering a typology of nostalgic online practices in the contexts of war and the uprising. These can be summed up in three categories of nostalgic mediation: nostalgic defiance, as expressed in calls for political action; nostalgic mockery, as reflected in subversive nostalgic humor targeting authority; and nostalgic anguish, in reaction to the trauma of war and exile, for example, in relation to the Syrian refugee crisis.
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Santuso, Agus Sariono, and Agustina Dewi Setyari. "Types, Forms, and Functions of Code Mixing in the Goyang Jember Program." LADU: Journal of Languages and Education 3, no. 5 (August 3, 2023): 219–31. http://dx.doi.org/10.56724/ladu.v3i5.251.
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Background: The broadcasters and callers in the Goyang Jember program on Prosalina FM radio are a reflection of the Pandalungan community, so the language used is unique and interesting to study.
Purpose: This research aims to describe the types, forms, and functions of code mixing in the conversations between broadcasters and callers in the Goyang Jember program on Prosalina FM radio.
Design and methods: This research is a qualitative descriptive study. Data collection was carried out using the observation method with tapping, free observation, and note-taking techniques. The data analysis stage used the translational and referential equivalence method with descriptive, identification, and classification techniques.
Results: The results of this study found two types of code mixing, namely internal code mixing from Javanese, Madurese, and Osing languages, and external code mixing from Arabic and English languages. The forms of code mixing found were insertion of words (152 data), phrases (42 data), repetition of words (1 data), clauses (24 data), and blasters (5 data). The functions of code mixing found were to build a relaxed and friendly atmosphere, show the ethnic identity of the speaker, show respect to the interlocutor, create humor, and show prestige. The result of this research is expected to provide awareness that code mixing in bilingual or multilingual communities serves to eliminate differences between societal groups and build interpersonal relationships among them.
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Abbadi, Sawsan O. "Teaching Arabic Post 9 / 11 : Humor and the Potential for Critical Language Awareness = تدريس العربية عقب أحداث أيلول : الطرفة و أثرها في مهارات الإدراك اللغوي التحليلي." Dirasat Human and Social Sciences 41, no. 1 (2014): 322–34. http://dx.doi.org/10.12816/0018576.
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Syafitri Yanti, Ratna, Afrini Rahmi, and Ria Satini. "Campur Kode dalam Proses Pembelajaran di Sekolah Dasar Negeri 12 Padang Laweh Kabupaten Sijunjung." AIJER: Algazali International Journal Of Educational Research 5, no. 2 (April 30, 2023): 102–9. http://dx.doi.org/10.59638/aijer.v5i2.411.
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Abstract: Code Mixing in the Learning Process at Padang Laweh 12 Public Elementary School, Sijunjung Regency. The purpose of this study is to describe the forms and factors that cause code mixing in the learning process at Padang Laweh 12 Public Elementary School, Sijunjung Regency. This type of research is qualitative research. The research method uses descriptive method. The data in this study are words, phrases, clauses in the learning process at Padang Laweh 12 Public Elementary School, Sijunjung Regency. The sources in this study are audio and video recordings in the process. The results of the research that has been done, found 86 code mixing data in the learning process at Padang Laweh 12 Public Elementary School, Sijunjung Regency. Of the 86 data found, there were 35 mixed code words such as no, okay, uwang, kecek, rest, reminded, ado, there, etc., 32 mixed code phrases such as alhamdulillah, allhu akbar, what did you check mom earlier?, bakpo wak , cubo baco, and others, and 18 code mixing clauses such as ha kambiongmelompek pageg jie serli, how come you can't wak kluag de, and others. In this study, there is also code mixing based on its nature, namely internal (internal) code mixing such as Indonesian to Minangkabau and vice versa and external (external) code mixing such as Indonesian to Arabic and vice versa. The causes of code-mixing are the speaker or speaker's personal factors, function and purpose factors, and the factor of arousing a sense of humor with jokes (funny impression).
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Abdel-Raheem, Ahmed. "Mental models, (de)compressions, and the actor’s process in body-swap movies." Cognitive Linguistic Studies 5, no. 2 (December 31, 2018): 376–409. http://dx.doi.org/10.1075/cogls.00026.abd.
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Abstract The body-swap comedy, where someone finds themselves inhabiting an entirely different body, is a well-established Hollywood tradition. Crucially, American filmmakers have tried every twist and contortion of this genre premise at a point or another over the past few decades. And yet, other countries, such as Egypt, Japan, and South Africa, seem to have just now put different spins on the theme. Nevertheless, this genre is under-theorized and under-explored. Drawing on insights from blending theory (Fauconnier and Turner 2002), mental models (van Dijk 2014), and the actor’s process as described by, among others, Stanislavsky (1995, 2008) and Brecht (1964, 1970), this article provides cognitively plausible answers to the perennial questions: What is so funny in body-swap films? How do spectators make sense of this genre? How do blending processes operate in body-swap movies? Do spectators “live in the blend?” What patterns of compression or decompression are at work in body-swap templates? Can humor be a strong determiner of moral-political cognition? And what connections can be drawn between acting and cognitive neuroscience? A discussion of English and Arabic examples (i) points to some of the cultural concepts involved in body-swap films, (ii) shows how conceptual blending in humorous films serves to both perpetuate and modify culturally relevant concepts, and (iii) highlights the necessity to expand the current scope in compression, embodiment and identity research. More generally, then, this article presents a new cognitive theory of how cinema, television, or theatre communicates meaning. The most important aim of this study is thus to contribute to the small but growing number of publications that use the cognitive sciences to inform scholarly and practical explorations in theatre and performance studies, as well as to the study of Arab theatre and cinema, which are among the most neglected subjects in the field.
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Al-Jabri, Hanan, Ghadeer Alhasan, and Sukayna Ali. "Subtitling Arabic humour into English." European Journal of Humour Research 11, no. 2 (June 30, 2023): 159–77. http://dx.doi.org/10.7592/ejhr.2023.11.2.754.
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This article examines how humour in Arabic stand-up comedies is translated into English in an audio-visual context. The study uses a case study of Arabic stand-up comedies streamed on Netflix, including Live from Beirut by Adel Karam and Comedians of the World/ Middle East. The shows which are subtitled into English involve a variety of Arab comedians speaking different dialects, including the Levant dialect (Lebanese, Jordanian, and Palestinian) and Gulf dialects, particularly the Saudi dialect. While several studies were conducted to examine the translation of English humour into Arabic, very few explore the translation of Arabic humour into English, especially in the realm of audio-visual translation. Arabic and English are two different languages reflecting different norms and cultures and, therefore, many linguistic and cultural challenges are expected to arise in the process of translation between them. The study draws on Pederson’s (2005) strategies for translating cultural references and Díaz-Pérez’s (2013) strategies for translating wordplay and puns. The study identifies two types of humour used in the Arabic stand-up comedies, namely language-restricted jokes (wordplay, puns, language variation, and taboo language) and culture-restricted jokes which require knowledge about the concept or character being referred to. Several translation strategies were used by Netflix subtitlers to render these types of jokes into English, including paraphrasing, generalizing, specification, substitution, and omission.
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Mohamed, Ahmed Hamouda Abdelsalm. "Strategies of Translating Humor in the Animation: The Princess and The Frog and its Colloquial Egyptian Arabic Dubbed Version استراتیجیات ترجمة الفکاهة فی فیلم الکرتون: الأمیرة والضفدع والنسخة المدبلجة إلى اللهجة العامیة المصریة." مجلة کلیة الآداب و العلوم الإنسانیة جامعة قناة السویس 4, no. 38 (December 1, 2021): 80–114. http://dx.doi.org/10.21608/jfhsc.2021.198622.
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Shivtiel, Avihai. "Taha Hussein’s Humour." Arabist: Budapest Studies in Arabic 44 (2022): 199–206. http://dx.doi.org/10.58513/arabist.2022.44.12.
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Alkhaldi, Amal. "Maintaining Funny Effects in a Target Language: Translating Humorous Expressions." Arab World English Journal For Translation and Literary Studies 7, no. 3 (August 24, 2023): 152–74. http://dx.doi.org/10.24093/awejtls/vol7no3.11.
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Translating a humorous language is difficult for translators since even when the intended meaning is translated, the humorous effect may be missed due to the different translation strategies used in translating the text. This study intends to reveal the methods used in translating the language that contributed to the humorous effect in the Diary of a Wimpy Kid graphic series. Hopefully, this study will contribute to the literature on translating Humour into Arabic and determine whether translating Humour into Arabic effectively conveys its intended meaning beyond the language barrier. Random but funny chunks from various volumes were picked as the data source. Leppihalme’s (1997) humour translation model was used to analyse the data. A reading experiment was conducted with 17 teenagers to rate some chosen translated and non-translated sections to assess whether the methods succeeded. Then the obtained data were also subjected to a comparative mixed analysis. According to the analysis, there appears to be a repeating approach used to translate the text into Arabic, and this method is also used to translate potentially funny parts regardless of what context and co-text could contribute to the sense of humour effect. According to the findings, 37 individuals in both monolingual and bilingual groups thought the given Arabic-translated parts were not funny at all. In contrast, only 12 thought the same chunks in their English origin were not funny at all.
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Yahiaoui, Rashid. "Transcreating humour for (re)dubbing into Arabic." European Journal of Humour Research 10, no. 3 (October 11, 2022): 151–67. http://dx.doi.org/10.7592/ejhr.2022.10.3.681.
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The transfer of humorous elements in audio-visual texts is a challenging task as verbal expressions heavily rely on witty wordplay and are visually bound. To overcome such a challenge, the translator has to have two particular skills: creativity and a thorough understanding of the context and/or intended meanings. This paper aims at investigating the realisation of humour in dubbing animation vis-à-vis register variation and creativity by comparing the Egyptian dub with the Modern Standard Arabic (MSA) re-dub of Disney’s Monster’s Inc. Drawing on House’s (2015) translation quality assessment model, the data analysis reveals that resorting to colloquialism as a covert translation strategy provided a functionally adequate, nuanced leeway for the translator to capture the essence situational humour of the source text by relying on the on-screen visuals. Therefore, the translator quasi-assumes the role of an author to communicate interpersonal meanings as effectively and humorously as possible. Meanwhile, resorting to the standard variation as an overt translation strategy significantly deflated and sacrificed verbal humour due to the translator’s literal style and Al-Jazeera’s ideological orientation that shuns functional equivalence for the sake of linguistic homogenisation.
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Sover, Arie, and Giohgah Nur El Din. "The relation between teaching the Arabic language using humour and reading comprehension at Elementary School in the Arab Sector in Israel." European Journal of Humour Research 6, no. 3 (November 13, 2018): 94. http://dx.doi.org/10.7592/ejhr2018.6.3.sover.
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This research examines the extent to which the integration of humorous literary texts in teaching the Arabic language affects achievement in reading comprehension among Grade 4 pupils in the Arab sector in Israel. This research is the first one in the field. Research on the integration of humour in the study of Arabic language as first language does not exist so far. There are very few studies dealing with the integration of humour in the learning process of Arabic as a second language (only three were found). Hence, there are no studies dealing with the integration of humour in the educational field in the Israeli Arab sector. The research took place in one school in the Bedouin sector in the South of Israel. It was based on one experimental class and one control class The study examined the level of the pupils’ knowledge in all components of comprehension: explicit and implicit content, interpretation and integration, evaluating texts and drawing conclusions. The experimental classes studied six humorous stories whereas the control classes studied six stories without humour. The results of the experiment show that the achievements of pupils who learned comprehension using humorous stories was much higher than those in the control classes. In addition, a more positive learning environment was reported in the experimental classes.
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Khan, Mohammad Rizwan, Mu Naushad, Zeid Abdullah Alothman, Ibrahim Hotan Alsohaimi, and Mohammad Saad Algamdi. "Solid phase extraction and ultra performance liquid chromatography-tandem mass spectrometric identification of carcinogenic/mutagenic heterocyclic amines in cooked camel meat." RSC Advances 5, no. 4 (2015): 2479–85. http://dx.doi.org/10.1039/c4ra13967d.
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Sabila, Pasha. "Unraveling Implicature in Racial Humor Stand-Up Comedy on YouTube." Journal of English Teaching, Applied Linguistics and Literatures (JETALL) 7, no. 1 (May 25, 2024): 111. http://dx.doi.org/10.20527/jetall.v7i1.18506.
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Humor is a form of communication with the intention to implicitly express meaning by exposing a sense of comedy. The primary focus of this thesis is to investigate implicatures in stand-up comedy, which are then categorized according to the type of humor and to observe how stereotype racial issue depicted through implicatures in stand-up comedy. This thesis examines the implicatures found in stand-up comedy with the underlying topic of racial humor on YouTube. This thesis is a qualitative research using documentation techniques and data cards as a research instrument. It utilizes Yule's implicature theory and David Hector Monro’s Theories of Humor. This thesis is limited to only 4 comedians with different backgrounds; Maz Jobrani, Hasan Minhaj, Jimmy O. Yang, and Gabriel Iglesias. The study found three categories of humor: superiority, incongruity and release. Incongruity is a major finding because it aligns with the characteristics of stand-up comedy which is to express genuinely miserable concepts while combining them with humor. This thesis discovered that the comedian's punchline indicated the existence of stereotypes regarding specific racial groups. The racial stereotype humor found is dominated by the Middle East, such as Iran, Arabia, and Indian. In addition, another finding in this thesis is the construction of Chinese identity. It can be inferred from the findings that humor belongs for particular occasions. People can use humor to express implicit meaning and to define their identity.
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Alaoui, Khadija El, and Maura A. E. Pilotti. "The shifting grounds of humour: The case of Masameer in Saudi Arabia." Journal of Arab & Muslim Media Research 15, no. 1 (April 1, 2022): 107–24. http://dx.doi.org/10.1386/jammr_00043_1.
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Masameer (which means ‘nails’ in Arabic) is a series of cartoons posted on YouTube. Each cartoon addresses, in a manner that is both jocose and analytical, a critical issue that shapes the everyday life of residents of the Kingdom of Saudi Arabia. Masameer exemplifies not only the views of humour by those who practice and consume it, but also its boundaries within a society both immersed in tradition and forced to respond to calls for change. In the present study, Masameer is used as a tool to understand the practice of humour, from the viewpoints of both producers and users. Guided by the principles of thematic inquiry, the analyses of viewers’ reactions to selected Masameer videos are based on four conceptual categories: overall attitude, specific references to content, orientation and connotation of expressions and analysis/interpretation. Results indicate that most audience’s responses to the issue(s) raised by each video are relevant to its content and exhibit positive sentiment. Although videos succeed in focusing their viewers on content-relevant issues and matters (as demonstrated by the preponderance of relevant comments), they fail to engage a large segment of their viewers in critical analyses of such issues and matters. These findings are interpreted as illustrating the limits of this medium as a device for either fostering social change or merely measuring it.
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Corrao, Francesca M. "Some Observations on Humour in Islamic Culture." Arabist: Budapest Studies in Arabic 37 (2016): 1–7. http://dx.doi.org/10.58513/arabist.2016.37.2.
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