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Journal articles on the topic 'Maghrebi Arabic'
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Heath, Jeffrey. "D-possessives and the origins of Moroccan Arabic." Diachronica 32, no. 1 (March 30, 2015): 1–33. http://dx.doi.org/10.1075/dia.32.1.01hea.
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Despite the general view that Berber was the only important substratum for Maghrebi Arabic, Moroccan Arabic (MA) took shape in the 7th–8th centuries AD in Roman cities in which Late Latin (LL) was spoken. The occupation of Morocco was far more tenuous than in other areas conquered during the Arab expansion. Rapid language shift from LL to a contact Arabic introduced by eastern Berber troops left telltale signs in phonology and in morphological simplification. Archaic MA D-possessives di, d- and dyal- reflect Latin dē and pronominal combinations thereof, and must be dated to the language-shift period. Recognition of this has been delayed by hesitation to recognize the LL/MA relationship and by Arabic-internal explanations of D-possessives that must be rejected in light of what we now know about Maghrebi Arabic dialects.
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Dobie, Madeleine. "Politics and the Limits of Pluralism in Mohamed Arkoun and Abdenour Bidar." Review of Middle East Studies 54, no. 2 (December 2020): 252–68. http://dx.doi.org/10.1017/rms.2021.20.
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One of the striking features of the literary culture of the modern Maghreb is the profusion of works that undertake to identify the essential features of the region – exercises in definition that almost always emphasize plurality. Philosophers, social scientists, and literary writers have highlighted the Maghreb's multilingualism – the coexistence of different forms of Arabic, Tamazight, French, and Spanish – the varied and hybrid cultural legacies of conquest and colonialism, and the effects of the region's geographical proximity to other parts of Africa, Europe, and the Middle East. It would be hard to find a more ubiquitous theme of francophone Maghrebi literature than cultural diversity, and the subject is by no means absent from Arabic-language literature. This preoccupation with plurality can be seen as a response to a history of colonization and decolonization with particular ideological features. In their efforts to build “l'Algérie française,” the French colonial authorities suppressed Arabic as a language of culture and government. In response, anticolonial nationalists called for the replacement of French with Arabic. “Islam is my religion, Arabic is my language, Algeria is my nation” – the catchphrase of Abdelhamid Ben Badis's Jam'iyat al-'Ulama [Association of Muslim Ulema], an Islamic reform movement of the 1930s and 1940s – later became a slogan of the nationalist movement, the Front de libération nationale (FLN) [National Liberation Front]. Since the 1980s, a similar call to restore Arabic and eliminate French has been issued by the Islamist opposition to the corrupt and undemocratic FLN government and at times by officials in that same government seeking to restore their legitimacy. In emphasizing linguistic and cultural diversity, writers and scholars have tried to tender an alternative to these recurrent efforts to delimit the region's identity.
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Guellil, Imane, Marcelo Mendoza, and Faical Azouaou. "Arabic dialect sentiment analysis with ZERO effort. \\ Case study: Algerian dialect." Inteligencia Artificial 23, no. 65 (July 31, 2020): 124–35. http://dx.doi.org/10.4114/intartif.vol23iss65pp124-135.
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This paper presents an analytic study showing that it is entirely possible to analyze the sentiment of an Arabic dialect without constructing any resources. The idea of this work is to use the resources dedicated to a given dialect \textit{X} for analyzing the sentiment of another dialect \textit{Y}. The unique condition is to have \textit{X} and \textit{Y} in the same category of dialects. We apply this idea on Algerian dialect, which is a Maghrebi Arabic dialect that suffers from limited available tools and other handling resources required for automatic sentiment analysis. To do this analysis, we rely on Maghrebi dialect resources and two manually annotated sentiment corpus for respectively Tunisian and Moroccan dialect. We also use a large corpus for Maghrebi dialect. We use a state-of-the-art system and propose a new deep learning architecture for automatically classify the sentiment of Arabic dialect (Algerian dialect). Experimental results show that F1-score is up to 83% and it is achieved by Multilayer Perceptron (MLP) with Tunisian corpus and with Long short-term memory (LSTM) with the combination of Tunisian and Moroccan. An improvement of 15% compared to its closest competitor was observed through this study. Ongoing work is aimed at manually constructing an annotated sentiment corpus for Algerian dialect and comparing the results
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Bouassida, Maike. "Die Sprachensituation im Kleinen Maghreb : Die Sichtbarkeit der Sprachen am Beispiel von Tunesien." Traduction et Langues 14, no. 1 (August 31, 2015): 178–95. http://dx.doi.org/10.52919/translang.v14i1.779.
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The Linguistic Situation in The Maghreb: The Visibility of Languages through Tunisia as a Case Study
The written form of language is a wide field and so here the "visibility of languages" is limited to the aspect that languages are perceptible to the eyes, namely on signs. The relevant examples all come from the Maghrebi country of Tunisia. These are the undirectedly acquired languages, which primarily include Tunisian Arabic, Derya, and to a much lesser extent the Berber languages, Jewish Arabic and French, so that in Tunisia has a homogeneous language situation. In addition, there are the languages that are acquired in a controlled manner, which primarily includes written Arabic, the Fusha. This range of languages is supplemented by the foreign languages French and English as compulsory subjects. Chinese, German, Italian, Russian or Spanish is offered as a compulsory elective in the modern language branch. Thanks to its rich historical heritage and its educational system, Tunisia is linguistically diverse and the signs reflect this wealth in many different ways.
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Guerrero Parrado, Jairo. "Reflexes of Old Arabic */ǧ/ in the Maghrebi Dialects." Arabica 66, no. 1-2 (March 11, 2019): 137–69. http://dx.doi.org/10.1163/15700585-12341521.
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Abstract The present paper discusses from a diachronic standpoint the realizations of Old Arabic */ǧ/ in the various Maghrebi dialects. It covers the following issues: reflexes of Old Arabic */ǧ/, phonetically conditioned shifts involving /ǧ/ and /ž/, discussion and conclusions. The remaining part of the study is devoted to a presentation and discussion of evidences suggesting that affricate /ǧ/ was formerly more widespread among first-layer dialects.
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Guerrero, Jairo. "On interdental fricatives in the first-layer dialects of Maghrebi Arabic." Brill’s Journal of Afroasiatic Languages and Linguistics 13, no. 2 (November 29, 2021): 288–308. http://dx.doi.org/10.1163/18776930-01302005.
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Abstract The present paper aims at revisiting the question of interdental fricatives in the so-called pre-Hilali Arabic dialects, that is the descendants of the first stage of Arabicization in North Africa. It attempts to challenge, from a diachronic and comparative approach, the view that the absence of interdental fricatives—and their merger with dental stops—is a hallmark of pre-Hilali Arabic. On the basis of neglected data, we will provide evidence suggesting that interdental phonemes occur or did occur in some of the Arabic dialects which resulted from the early Muslim conquest of North Africa.
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Younes, Jihene, Emna Souissi, Hadhemi Achour, and Ahmed Ferchichi. "Language resources for Maghrebi Arabic dialects’ NLP: a survey." Language Resources and Evaluation 54, no. 4 (April 25, 2020): 1079–142. http://dx.doi.org/10.1007/s10579-020-09490-9.
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Kim, Ye Ram. "Le youyou dans la littérature maghrébine : L'amazighité au cœur de la réappropriation littéraire et multilingue." Expressions maghrébines 23, no. 2 (December 2024): 109–29. https://doi.org/10.1353/exp.2024.a947459.
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Résumé: Cet article examine le rôle de l'amazighité dans l'enrichissement de notre compréhension du multilinguisme dans la littérature maghrébine, en se concentrant sur deux oeuvres marocaines : Tawarguit d imik (2011) de Mohamed Akounad et Il était une fois un vieux couple heureux (2002) de Mohamed Khaïr-Eddine. Malgré la diversité linguistique du Maghreb, la littérature de la région est majoritairement exprimée en arabe et en français, marginalisant souvent les langues indigènes telles que le tamazight et le darija. Dans le roman d'Akounad, le personnage de Ssi Brahim, un imam, choisit de prêcher en tamazight plutôt qu'en arabe classique, ce qui renforce sa communauté et inclut des groupes marginalisés comme les femmes, remettant en question les hiérarchies linguistiques et de genre établies dans l'espace religieux. Bien que rédigé en français, le roman de Khaïr-Eddine se concentre sur le personnage de Bouchaïb, qui insiste pour écrire sa poésie en tamazight, critiquant ainsi la tendance à traiter le tamazight comme un simple accessoire enrichissant les langues dominantes, une pratique qui risque de le réduire à un statut folklorisé et marchandisé. L'article soutient que l'expression de l'amazighité uniquement à travers les langues de l'Autre perpétue les hiérarchies linguistiques et marginalise le tamazight en tant que langue périphérique ou exotique. L'étude souligne l'importance non seulement d'encourager la production de littérature en tamazight, mais aussi de reconnaître et de valoriser les oeuvres maghrébines qui reflètent l'amazighité, même lorsqu'elles sont rédigées dans les langues de l'Autre. En plaidant pour une littérature maghrébine véritablement multilingue qui inclut le tamazight comme composante centrale, l'article appelle à une reconfiguration de l'espace littéraire afin de refléter pleinement la richesse linguistique et culturelle de la région. Abstract: This article examines the role of amazighité in enriching our understanding of multilingualism in Maghrebi literature, focusing on two Moroccan works: Tawarguit d imik (2011) by Mohamed Akounad and Il était une fois un vieux couple heureux (2002) by Mohamed Khaïr-Eddine. Despite the linguistic diversity of the Maghreb, literature from the region is predominantly expressed in Arabic and French, often marginalizing indigenous languages like tamazight and darija. In Akounad's novel, the character Ssi Brahim, an imam, chooses to preach in tamazight rather than classical Arabic, challenging established linguistic and gender hierarchies in the religious space. Although written in French, Khaïr-Eddine's novel centers on the character Bouchaïb, who insists on writing poetry in tamazight, thereby critiquing the tendency to treat tamazight as merely an accessory enriching dominant language, a practice that risks reducing it to a commodified, folklorized status. The article argues that expressing amazighité solely through languages of the Other perpetuates linguistic hierarchies and marginalizes tamazight as peripheral or exotic. The study underscores the importance of not only encouraging the production of literature in tamazight but also recognizing and valuing Maghrebi works that reflect amazighité , even when written in languages of the Other. By advocating for a truly multilingual Maghrebi literature that includes tamazight as a central component, the article calls for a reconfiguration of the Maghrebi literary space to fully reflect the region's linguistic and cultural richness.
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D’Anna, Luca. "First Evidence of Stage III Verbal Negation in Tunisian Coastal Dialects." Oriente Moderno 100, no. 3 (April 23, 2021): 441–61. http://dx.doi.org/10.1163/22138617-12340237.
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Abstract The present paper provides a preliminary description of verbal negation in the two neighboring dialects of Mahdia and Chebba, belonging to the groups of Tunisian coastal village dialects. This dialectal group has been, so far, dramatically understudied, despite its importance for the dialectal geography and history of North African Arabic. Like most other varieties of Maghrebi Arabic, the dialects of Mahdia and Chebba underwent the so-called Jespersen’s cycle, consisting in the doubling of the original prefixal negation, in dialectal Arabic mā (Stage I), with a suffixal negative particle -š, resulting in the circumfixal negation mā … š (Stage II) and, eventually, in the loss of the prefixal mā (Stage III). With regard to Arabic, Stage III was so far undocumented in North Africa, with the exception of Maltese. This paper provides samples of the three different stages in the dialects under investigation and offers some hypotheses concerning the possible locus of innovation with regard to Tunisian, contributing to our knowledge of negation in North African Arabic.
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Baniata, Laith H., Isaac K. E. Ampomah, and Seyoung Park. "A Transformer-Based Neural Machine Translation Model for Arabic Dialects That Utilizes Subword Units." Sensors 21, no. 19 (September 29, 2021): 6509. http://dx.doi.org/10.3390/s21196509.
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Languages that allow free word order, such as Arabic dialects, are of significant difficulty for neural machine translation (NMT) because of many scarce words and the inefficiency of NMT systems to translate these words. Unknown Word (UNK) tokens represent the out-of-vocabulary words for the reason that NMT systems run with vocabulary that has fixed size. Scarce words are encoded completely as sequences of subword pieces employing the Word-Piece Model. This research paper introduces the first Transformer-based neural machine translation model for Arabic vernaculars that employs subword units. The proposed solution is based on the Transformer model that has been presented lately. The use of subword units and shared vocabulary within the Arabic dialect (the source language) and modern standard Arabic (the target language) enhances the behavior of the multi-head attention sublayers for the encoder by obtaining the overall dependencies between words of input sentence for Arabic vernacular. Experiments are carried out from Levantine Arabic vernacular (LEV) to modern standard Arabic (MSA) and Maghrebi Arabic vernacular (MAG) to MSA, Gulf–MSA, Nile–MSA, Iraqi Arabic (IRQ) to MSA translation tasks. Extensive experiments confirm that the suggested model adequately addresses the unknown word issue and boosts the quality of translation from Arabic vernaculars to Modern standard Arabic (MSA).
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Baniata, Laith H., Sangwoo Kang, and Isaac K. E. Ampomah. "A Reverse Positional Encoding Multi-Head Attention-Based Neural Machine Translation Model for Arabic Dialects." Mathematics 10, no. 19 (October 6, 2022): 3666. http://dx.doi.org/10.3390/math10193666.
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Languages with a grammatical structure that have a free order for words, such as Arabic dialects, are considered a challenge for neural machine translation (NMT) models because of the attached suffixes, affixes, and out-of-vocabulary words. This paper presents a new reverse positional encoding mechanism for a multi-head attention (MHA) neural machine translation (MT) model to translate from right-to-left texts such as Arabic dialects (ADs) to modern standard Arabic (MSA). The proposed model depends on an MHA mechanism that has been suggested recently. The utilization of the new reverse positional encoding (RPE) mechanism and the use of sub-word units as an input to the self-attention layer improve this sublayer for the proposed model’s encoder by capturing all dependencies between the words in right-to-left texts, such as AD input sentences. Experiments were conducted on Maghrebi Arabic to MSA, Levantine Arabic to MSA, Nile Basin Arabic to MSA, Gulf Arabic to MSA, and Iraqi Arabic to MSA. Experimental analysis proved that the proposed reverse positional encoding MHA NMT model was efficiently able to handle the open grammatical structure issue of Arabic dialect sentences, and the proposed RPE MHA NMT model enhanced the translation quality for right-to-left texts such as Arabic dialects.
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Darwish, Kareem, Mohammed Attia, Hamdy Mubarak, Younes Samih, Ahmed Abdelali, Lluís Màrquez, Mohamed Eldesouki, and Laura Kallmeyer. "Effective multi-dialectal arabic POS tagging." Natural Language Engineering 26, no. 6 (April 14, 2020): 677–90. http://dx.doi.org/10.1017/s1351324920000078.
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AbstractThis work introduces robust multi-dialectal part of speech tagging trained on an annotated data set of Arabic tweets in four major dialect groups: Egyptian, Levantine, Gulf, and Maghrebi. We implement two different sequence tagging approaches. The first uses conditional random fields (CRFs), while the second combines word- and character-based representations in a deep neural network with stacked layers of convolutional and recurrent networks with a CRF output layer. We successfully exploit a variety of features that help generalize our models, such as Brown clusters and stem templates. Also, we develop robust joint models that tag multi-dialectal tweets and outperform uni-dialectal taggers. We achieve a combined accuracy of 92.4% across all dialects, with per dialect results ranging between 90.2% and 95.4%. We obtained the results using a train/dev/test split of 70/10/20 for a data set of 350 tweets per dialect.
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Baniata, Laith H., Seyoung Park, and Seong-Bae Park. "A Multitask-Based Neural Machine Translation Model with Part-of-Speech Tags Integration for Arabic Dialects." Applied Sciences 8, no. 12 (December 5, 2018): 2502. http://dx.doi.org/10.3390/app8122502.
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The statistical machine translation for the Arabic language integrates external linguistic resources such as part-of-speech tags. The current research presents a Bidirectional Long Short-Term Memory (Bi-LSTM) - Conditional Random Fields (CRF) segment-level Arabic Dialect POS tagger model, which will be integrated into the Multitask Neural Machine Translation (NMT) model. The proposed solution for NMT is based on the recurrent neural network encoder-decoder NMT model that has been introduced recently. The study has proposed and developed a unified Multitask NMT model that shares an encoder between the two tasks; Arabic Dialect (AD) to Modern Standard Arabic (MSA) translation task and the segment-level POS tagging tasks. A shared layer and an invariant layer are shared between the translation tasks. By training translation tasks and POS tagging task alternately, the proposed model can leverage the characteristic information and improve the translation quality from Arabic dialects to Modern Standard Arabic. The experiments are conducted from Levantine Arabic (LA) to MSA and Maghrebi Arabic (MA) to MSA translation tasks. As an additional linguistic resource, the segment-level part-of-speech tags for Arabic dialects were also exploited. Experiments suggest that translation quality and the performance of POS tagger were improved with the implementation of multitask learning approach.
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Marzolph, Ulrich. "New Data Concerning the Historical Development of the Frame Tale of the Nights." Journal of Arabic Literature 54, no. 3-4 (October 31, 2023): 281–96. http://dx.doi.org/10.1163/1570064x-12341487.
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Abstract The anonymous thirteenth-century Arabic compilation of wisdom texts, Fiqar al-ḥukamāʾ, contains a hitherto not discussed version of narrative elements that are otherwise known from the frame tale of the Nights, notably both The Thousand and One Nights and its shorter Maghrebi sibling, The Hundred and One Nights. As the Fiqar al-ḥukamāʾ is little known, the present contribution at first introduces the work’s manuscripts and its content before discussing the tale in question.
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Aslanov, Cyril. "Remnants of Maghrebi Judeo-Arabic among French-born Jews of North-African Descent." Journal of Jewish Languages 4, no. 1 (March 1, 2016): 69–84. http://dx.doi.org/10.1163/22134638-12340068.
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This article is an attempt to apply some operative methodologies in the research on Jewish languages to the specific blend of French used by French Jews born in France to parents with a North-African background. After a classification of the linguistic material gathered during years of fieldwork in France and Israel according to word origin (Algeria; Morocco; Tunisia; general Maghrebi), it goes on to compare the status of the Arabic word in the Jewish mouth with that of the same words in the colloquial speech of young Muslims born in France to immigrant parents. The analysis of the Arabic elements integrated within the colloquial French speech of Jews and Muslims in today’s France goes further, taking into account the last echoes of the speech specific to Catholic pieds-noirs.
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Benkato, Adam, and Christophe Pereira. "An Innovative Copula in Maghrebi Arabic and Its Dialectological Repercussions: The Case of Copular yabda." Languages 6, no. 4 (October 26, 2021): 178. http://dx.doi.org/10.3390/languages6040178.
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Research on copulas in Arabic dialects has hitherto largely focused on the pronominal copula, and has also mostly ignored Maghrebi dialects. Drawing on published literature as well as fieldwork-based corpora, this article identifies and analyzes a hitherto undescribed verbal copula in dialects of Tunisian and northwestern Libya deriving from the verb yabda (“to begin”). We show that copular yabda occurs mostly in predicational copular sentences, with time reference including the habitual present and generic future. It takes nominal, adjectival, and locational predicate types. We also argue for broader inclusion of syntactic isoglosses in Arabic dialectology, and show how copular yabda crosses the traditional isogloss lines established on the basis of phonology, morphology, or lexicon, and therefore contradicts established dialect classifications such as Bedouin/sedentary or Tunisian/Libyan.
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Desfeux, Olga Stepanova. "Le style individuel de Rachid Djaïdani : construction d’une identité linguistique et littéraire en situation interculturelle." Revue d'Études Françaises, no. 27 (2023): 121–32. http://dx.doi.org/10.37587/ref.2023.1.09.
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The interethnic language spoken in the suburbs, where slang, common French, verlan (a form of French slang that involves inverting syllables in words), terms borrowed from Maghrebi Arabic, and Anglo-American slang intersect, contributes to the affirmation of a plural identity (cultural, social, spatial). This blended speech is disseminated beyond the suburbs through literature, where it becomes a distinctive feature of the style of writers from immigrant backgrounds. In search of a literary identity, Rachid Djaïdani employs a hybrid language, mixing various codes, working on sound, rhythm, infusing poetry into prose.
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Laachir, Karima. "Reading Together the Aesthetics and Politics of Decolonization: A View from Morocco." Comparative Critical Studies 21, supplement (June 2024): 27–42. http://dx.doi.org/10.3366/ccs.2024.0516.
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The attempt to decolonize Arabic thought haunted a generation of Maghrebi intellectuals who were predominantly steeped in French colonial schooling and were largely influenced by the metropole's intellectual trends of the 1960s and 1970s. This paper focuses on two Moroccan intellectuals: Abdallah Laroui (b. 1933) and Abdelkebir Khatibi (1938–2009), both considered ‘radical critics’ who invented a decolonial language of Arabic critique in both Arabic and French that draws on local and global paradigms. Laroui's philosophical and historical works, mostly written in French, are widely studied and translated, but his literary works written in Arabic are little known or studied. In the case of Khatibi, whose critical and literary works are in French, the combined analysis of the critical and the literary remains limited. This paper proposes a comparative ‘reading together’ of Laroui's novel Al-Ghorba (Exile, 1971) with Khatibi's La mémoire tatouée (Tattooed memory, 1971), while engaging with questions of the aesthetics and forms of creativity that expand the critical field for both authors. I argue that reading Laroui and Khatibi's literary works together can shed important light on their decolonial aesthetics and politics, particularly on how they perceived the unfinished project of decolonization as being aimed at imperial hegemony as well as at the internal exclusions of ethnonationalism.
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Babana-Hampton, Safoi. "States and Women's Rights." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 125–28. http://dx.doi.org/10.35632/ajis.v19i4.1902.
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In her preface, Mounira Charrad traces the genesis of her study to her concerns as a sociologist regarding the inadequate analytical models used to account for the origin of political organization in the "predominantly classbased and capitalist societies" Maghribi societies. Charrad proposes "kinship" and tribal ties as more appropriate sociological categories for acquiring a good understanding of the foundations of social relations in Tunisia, Algeria, and Morocco. She focuses on three distinct historical periods: precolonial, colonial, and post-independence. Her investigation centers on documenting the historical relationship between the process of nationbuilding and state-formation, and the codification and articulation of a unified family law that replaced numerous (and sometimes conflicting) forms of customary law competing with Islamic law. The book combines historical, sociological, and geographical data and analytical concepts in order to frame the investigation's main subject. The subject is covered in three main parts divided into nine chapters, in addition to an introduction and a conclusion. The text is supplemented with tables and maps documenting linguistic and geographic features of the Maghrebi states under study. The book concludes with a useful glossary of transliterated Arabic words, chapter notes, a selected bibliography organized conveniently under five main headings, an author index, and a subject index ...
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Holt, Edward L. "Between “Tyranny” and “Gentleness”: The Construction of Fernando III and Christian Kings in Arabic-Islamic Sources." Medieval Encounters 28, no. 1 (June 14, 2022): 1–32. http://dx.doi.org/10.1163/15700674-12340121.
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Abstract This article examines the construction of the memory of Fernando III of Castile-León in Arabic-Islamic texts in order to explore the cross-cultural geopolitics of the western Mediterranean. It argues that historiographical attempts to define righteous authority transcended religious affiliation among military and political elites. In support of this claim, this article first provides a macro-historical survey of Arabic-Islamic texts to ascertain common sociocultural features used in describing Iberian kings. While stereotypes of Christian monarchs exist, Muslim depictions of individuals had a broad spectrum of associations. Second, the focused example of the memory of Fernando III demonstrates how Muslim authors were strategic in deciding whether to describe Christian monarchs or remain silent about them, to praise them or criticize/vilify them. Ultimately, in contrast to Western traditions of intensely scrutinizing the conquest narratives in Christian chronicles, which has led to a polarized view opposing Muslim and Christian rhetoric, the Arabic-Islamic sources depict Fernando III within the framework of the collapse of the Almohad state as one ruler among many, thus reflecting a broader sense of Maghrebi geopolitics as a larger struggle to define righteous authority.
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Moustaoui Srhir, Adil, Gabriela Prego Vázquez, and Luz Zas Varela. "Translingual Practices and Reconstruction of Identities in Maghrebi Students in Galicia." Languages 4, no. 3 (August 15, 2019): 63. http://dx.doi.org/10.3390/languages4030063.
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In this article, we explore the emergence of a new translingual repertoire among young adolescents of Moroccan and Algerian origin in Galicia and the role it plays in reconstructing the transnational identity of young people within the Maghrebi diaspora. The data include a multimodal corpus with spoken and written interactions, collected as part of a classroom action research project, in which each student reconstructed their family and school language repertoire, as well as a WhatsApp group chat set up with the same young people. The results of our analysis reveal how the intercrossing of parental and adolescent agency plays a crucial role in dealing with the new multilingual translingual repertoire. The findings also indicate how this repertoire is deeply rooted in Moroccan Arabic as the family language and the incorporation of local languages, namely Spanish and Galician, and relies heavily on translingual multimodal practices, associated with transnational trajectories and the local schooling process of these young people.
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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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홍승아. "Perception of Korean vowel contrasts by Maghrebi Arabic and French bilinguals-a preliminary study for classification of Arabic-speaking Korean learners-." Bilingual Research ll, no. 71 (June 2018): 361–84. http://dx.doi.org/10.17296/korbil.2018..71.361.
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Oualdi, M’hamed. "Imperial Legacies: The Historical Layers of a Maghrebi Society (1860 – 1930)." Annales. Histoire, Sciences Sociales 72, no. 4 (December 2017): 671–98. http://dx.doi.org/10.1017/ahsse.2021.7.
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A close study of the trans-Mediterranean legal conflicts prompted by the death of a former Tunisian minister in Florence in 1887, this article calls for a new interpretation of the history of modern North Africa. Rather than focusing on a close reading of colonial primary sources or depending on a single colonial temporality, this new interpretation must incorporate other analytical frameworks. It must also consider the overlap of French and Ottoman imperial temporalities that persisted across the Mediterranean until the 1920s, as well as the increasing number of litigations initiated before the French colonization of Tunisia—legal cases that were still influencing the rationales of North Africans during the colonial period. Analyzing these litigations not only in terms of their colonial context but also according to other temporalities, as well as diversifying our sources, allows us to nuance the commonplace, often reiterated in scholarly works on colonial North Africa, that there is a dearth of so-called “local” documentation. North African men and women involved in litigations contributed alongside Europeans to the writing of a huge amount of legal evidence and literary tracts, including in Arabic. Such sources were not always filed in the colonial archive. They are, however, of paramount importance for conceiving the modern history of North Africa in new ways.
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England, Samuel. "“Blame These Days, Don’t Blame Me!”: Rewriting Medieval Arabic in Maghrebi National Literature and Drama." Journal of Arabic Literature 46, no. 1 (April 28, 2015): 68–92. http://dx.doi.org/10.1163/1570064x-12341293.
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La Rosa, Cristina. "Mahdia Dialect: An Urban Vernacular in the Tunisian Sahel Context." Languages 6, no. 3 (August 27, 2021): 145. http://dx.doi.org/10.3390/languages6030145.
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This paper aims to present some preliminary results of the linguistic analysis of the dialect of the Wilāya of Mahdia on which few studies exist, focused mainly on phonology. My analysis, here extended to the morpho-syntactic level, is based on a corpus of interviews taken from some social media pages. The sample will be composed of respondents of different geographical origin (from Mahdia and some nearby towns), gender, age and social background. A deeper knowledge of the Arabic of Mahdia region, which is a bundle of urban, Bedouin and “villageois” varieties, would contribute to throw new light on the features of the Saḥlī dialects and would add a small piece to the complex mosaic of Tunisian and Maghrebi dialects, whose traditional categories of classification should be reconsidered.
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England, Samuel. "After Nostalgia: Revisiting Palestine’s Poetics of al-Andalus." Journal of Arabic Literature 55, no. 1 (April 12, 2024): 3–25. http://dx.doi.org/10.1163/1570064x-12341505.
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Abstract During the past thirty years, scholars of Arab cultural politics have struggled to articulate modern Palestinians’ unique ways of viewing the medieval past. Al-Andalus in particular fascinates authors and visual artists of Palestine. Our current theoretical framework within Arabic literature is poorly adapted to the sweeping historiography that these authors and artists create. This article revises the academic consensus that nostalgia is the organizing principle for Palestinian expressions of Andalusi identity. It provides a new way to understand the relationship between modern Palestinian poetics and the idea of a past Arab Iberia. Shifting from the affective theory of nostalgia that culminated in the early 1990s, I argue that Palestine’s version of al-Andalus in the twenty-first century works primarily as an artistic technique of reading Maghrebi texts rather than as an idyllic geographic place.
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El Guabli, Brahim. "The Case for Maghrebography: Accounting for Linguistic Indigeneity in a Multilingual Literary Testimony." Comparative Critical Studies 21, supplement (June 2024): 7–26. http://dx.doi.org/10.3366/ccs.2024.0515.
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I argue that Maghrebography, which is a multilingual and transnational Tamazghan literary corpus as well as a proactively multilingual mode of reading, can account for the indigenous and indigenized languages of Tamazghan literary and cultural studies. Essentially, Maghrebography requires a proactive endeavour to learn and engage with all the languages of cultural production in Tamazgha. This article explains how the marginalization of Tamazgha's indigenous languages has led to an entrenched Arabic-French dichotomy that continues to dominate scholarly approaches to the study of and specialization in Tamazghan literature and culture regardless of the fact that Imazighen – the Indigenous people of Tamazgha – have transformed the landscape of cultural production in their ancestral homeland. In its broader implications, Maghrebography calls for a new kind of scholarship that will redefine the field currently known as Maghrebi Studies by spurring curricular and programmatic changes that account for the land's indigenous language and culture.
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D’Anna, Luca. "Mediating Conflicts, Creating Bonds." Annali Sezione Orientale 76, no. 1-2 (November 28, 2016): 30–50. http://dx.doi.org/10.1163/24685631-12340002.
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The present paper discusses the patterns of interaction between the Islamic religion and the universal categories of verbal politeness described by Brown, Levinson (1987). The two scholars based their theory on the existence of two contrasting sets of ‘face-wants’ (negative and positive) and on the speakers’ necessity to preserve them while, at the same time, pursuing their goals. Verbal politeness provides means that enable the speaker to do so without endangering his social relations. While the phenomenon is, in itself, universal (i.e. found in all known cultures), its outer manifestations tend to be culturally bound. Amongst Maghrebi Arabic-speaking societies, the object of the present study, the ‘code’ of verbal politeness heavily draws on the Islamic religion. The present paper, thus, aims to analyse the interplay between Islam and the different strategies described by Brown and Levinson, by means of a wide exemplification that will highlight general trends and underlying structures.
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Gębski, Wiktor. "The Development of Sibilant Harmony in Maghrebi Arabic from the Perspective of Language Contact in Pre-Islamic Africa." Mediterranean Language Review 30, no. 1 (2023): 155–80. https://doi.org/10.13173/mlr.30.1.155.
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Imane, Guellil, Darwish Kareem, and Azouaou Faical. "A set of parameters for automatically annotating a Sentiment Arabic Corpus." International Journal of Web Information Systems 15, no. 5 (December 2, 2019): 594–615. http://dx.doi.org/10.1108/ijwis-03-2019-0008.
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Purpose This paper aims to propose an approach to automatically annotate a large corpus in Arabic dialect. This corpus is used in order to analyse sentiments of Arabic users on social medias. It focuses on the Algerian dialect, which is a sub-dialect of Maghrebi Arabic. Although Algerian is spoken by roughly 40 million speakers, few studies address the automated processing in general and the sentiment analysis in specific for Algerian. Design/methodology/approach The approach is based on the construction and use of a sentiment lexicon to automatically annotate a large corpus of Algerian text that is extracted from Facebook. Using this approach allow to significantly increase the size of the training corpus without calling the manual annotation. The annotated corpus is then vectorized using document embedding (doc2vec), which is an extension of word embeddings (word2vec). For sentiments classification, the authors used different classifiers such as support vector machines (SVM), Naive Bayes (NB) and logistic regression (LR). Findings The results suggest that NB and SVM classifiers generally led to the best results and MLP generally had the worst results. Further, the threshold that the authors use in selecting messages for the training set had a noticeable impact on recall and precision, with a threshold of 0.6 producing the best results. Using PV-DBOW led to slightly higher results than using PV-DM. Combining PV-DBOW and PV-DM representations led to slightly lower results than using PV-DBOW alone. The best results were obtained by the NB classifier with F1 up to 86.9 per cent. Originality/value The principal originality of this paper is to determine the right parameters for automatically annotating an Algerian dialect corpus. This annotation is based on a sentiment lexicon that was also constructed automatically.
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Vigouroux, Cécile B. "Genre, heteroglossic performances, and new identity: Stand-up comedy in modern French society." Language in Society 44, no. 2 (April 2015): 243–72. http://dx.doi.org/10.1017/s0047404515000068.
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AbstractThis article analyses the ways in which stand-up comedy has been taken up by French comics of North and sub-Saharan African origins as a space of visibility and hearability. Following Bakhtin (1986), who argues that a genre reflects the social changes taking place in a society, I argue that such an appropriation should be considered as an important sociolinguistic fact that gives us privileged access to Hexagonal France's contemporary sociopolitical dynamics. I show that through their display of heteroglossic repertoires (viz. Maghrebi Arabic, several varieties of vernacular French, Hexagonal standard French, mesolectal African French, stylized chunks of English) comics challenge, at least symbolically, France's monoglot and highly centralized linguistic ideology. They also contribute to unsettling France's Republican model, which is marked by the institutional denial of the social and cultural diversity of the French population. The comics use heteroglossic resources to align with and disalign from multiple chronotopes associated with different social personae. From this emerges a new identity,urban,which both encompasses and transcends racial and ethnic categories. By contrast, I show that this identity is constructed through and received by the nonratified audience with ambivalence. (France, stand-up comedy, genre, urban, identity, chronotope, intertextuality.)*
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Ogunnaike, Oludamini. "All Muhammad, All the Time: Shaykh Ibrahim Niasse’s Prophetic Poetics of Praise in Three Treatises and Poems." Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, no. 2 (November 2022): 66–111. http://dx.doi.org/10.32739/ustad.2022.2.30.
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Contemporary poet and scholar Joshua Bennett recently wrote, “If black studies is indeed the rewriting of knowledge itself, an ongoing critique of so-called Western civilization—as Wynter and Robinson and others remind us—then poetry will be absolutely essential. Like the field of black studies more broadly, the teaching of black poetry is not simply additive nor is it a niche concern. Historically poetry is at the center of black social and intellectual life.” Of no literary or intellectual tradition is this more true than that of the Fayḍa Tijāniyya, inaugurated by the Senegalese Sufi Shaykh and scholar, Shaykh Ibrahim Niasse (d. 1975). Described by its initiates as a “flood” of ma'rifa (divine knowledge) and wilāya (sanctity), the Fayḍa has also produced a veritable outpouring of Sufi literature in Arabic (as well as African and European languages) among its adherents, particularly Arabic poetry in praise of the prophet that both expresses and facilitates access to ma'rifa in a particularly effective manner. Through close readings of three short treatises and poems of Ibrahim Niasse, this paper attempts to outline Niasse’s prophetic poetics of spiritual realization: the closely-linked cosmology, epistemology, and anthropology converging on the Muhammadan Reality (al-ḥaqīqa al-Muḥammadiya) that animates and structures his literary oeuvre and shapes the spiritual, social, and intellectual lives of the members of the Fayḍa Tijāniyya. Building on earlier studies of the Tijānī tradition and Maghrebi/West African Sufism, this article concludes with an examination of the implications of this prophetic poetics for the conception of the “human,” and the intervention literature such as Niasse's has made and can make in contemporary debates surrounding the ethics of knowledge and the re-evaluation of the modern, “Western” category of the “human”.
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Benítez Fernández, Montserrat, and Jairo Guerrero. "The Jebli speech between the media and the city: exploring linguistic stereotypes on a rural accent in Northern Morocco." International Journal of the Sociology of Language 2022, no. 278 (November 1, 2022): 181–202. http://dx.doi.org/10.1515/ijsl-2022-0015.
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Abstract The symbolic values that speakers attribute to certain linguistic features constitute an important sociolinguistic topic which, barring a few seminal works, has not drawn much attention from scholars working on Maghrebi Arabic, and more specifically, Moroccan varieties. The present paper aims to deepen our understanding of metalinguistic representations of Jebli, a sedentary rural variety of Moroccan Arabic, within the speech communities of Larache and Ouezzane, two urban centres lying on the southern periphery of the Jbala region of Northern Morocco. We first analysed several samples of performed speech taken from an online Moroccan comedy sketch series entitled Jebli & Beldi, which includes a character epitomizing the Jebli accent, in order to identify those salient linguistic features that are perceived as being typically Jebli. As these phonetic and morphosyntactic traits are consciously selected in performed speech, it may be assumed that they make up a linguistic stereotype. We then asked a group of informants in the cities of Larache and Ouezzane to describe what they regarded as the typical features of Jebli speech and also their attitudes towards these features. The results of our study show that the features informants named partly coincided with our own sketch-based selection, and their attitudes towards these features were generally negative. These features did not appear in the speech of most informants, suggesting either their absence in their dialect or a deliberate avoidance strategy on their part. A small number in fact used these features but denied doing so, suggesting that the features are socially stigmatized. We argue that the symbolic values ascribed to some typical Jebli features may trigger their avoidance, which in turn may generate linguistic variation and even lead to linguistic change.
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Belhadi, Rachida. "The long vowels in Maghreben dialects." مجلة قضايا لغوية | Linguistic Issues Journal 4, no. 1 (March 15, 2023): 38–49. http://dx.doi.org/10.61850/lij.v4i1.3.
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The difficulty of Maghreb dialects is a stereotype for many non-Maghribans; and Our research aims to remove them. In fact, these dialects are Arabic but it differs from other Arabic dialects by a set of characteristics Like a lot of sculpting, using long vowels, and facilitating The hamza letter… In addition to the characteristics that distinguish each dialect from its Maghrebian sisters.
Our research will attempt to analyze the phenomenon of long vowels in Western Algerian dialects; In fact, the choice of the region limits the examples presented in the research folds only; All dialects of the Islamic Maghreb share this characteristic. What are the types of long vowels in the Maghreb dialects? What is the reason for their abundance in these dialects?
In order to answer these questions, it is necessary first to define the long vowels and enumerate their types, then to refer to the long vowels resulting from facilitating the The hamza letter, and then to search for the reasons for the large number of tides among Maghribans.
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Soliman, Nouran Tarek. "Investigating language ideologies and attitudes toward dubbing Disney movies into Arabic." Journal of Arabic Sociolinguistics 2, no. 2 (September 2024): 202–37. http://dx.doi.org/10.3366/arabic.2024.0032.
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This study analyzes the online discussions surrounding the dubbing of Disney movies into two Arabic varieties: Modern Standard Arabic (MSA) and Egyptian Colloquial Arabic (ECA). The objective is to uncover the language ideologies and attitudes taken by Disney Facebook commenters and verbal-guise technique (VGT) participants online. Dubbing Disney movies into these two varieties has sparked numerous debates on social media, particularly on Facebook. The study employed stance-taking to analyze the metalinguistic comments made by Facebook users about the use of these two Arabic varieties in the context of Disney. A VGT experiment was conducted on Disney excerpts to complement the results. The findings provided valuable insights into how Arab social media users’ stances are influenced by their ideologies and attitudes. Lastly, the VGT experiment provided another perspective on how Arabs evaluate MSA and ECA in the context of Disney movies and how they express their indirect language attitudes. The findings showed the differences in language attitudes between Maghreb, Mashreq, and Arab Peninsula countries. The language attitudes of Mashreq and Peninsula countries were closer to each other than to those of the Maghreb countries. Moreover, ECA competes with MSA in prestige and pleasantness. MSA is seen as the thread that connects the Arab World and is admired for its connection with the Arab heritage, religion, and education. However, it is less favored for its rigidity, unintelligibility, and unnaturalness as a spoken variety. Finally, ECA is favored for its simplicity, humor, closeness, familiarity, intimacy, naturalness, and entertainment.
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Qobbaj, Amer A. "Arabic Language Sciences, Literature and Arts in Al- Maghreb and Al-Andalus through Ibn Khaldun’s “Muqaddema”." Journal of Arts and Social Sciences [JASS] 8, no. 2 (July 15, 2017): 31. http://dx.doi.org/10.24200/jass.vol8iss2pp31-57.
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This study aims to identify and portray the main historical and civilizational features of the linguistic situation in Al-Maghreb and Al-Andalus, based on the Muqaddema of Ibn Khaldun (d. 808 A.H\1406 A.D), who was a witness to many of the scientific aspects of civilization in both countries, especially the Arabic language sciences, literature and arts, a large bulk of which, was transferred from the Islamic East and reached Al-Andalus and Al- Maghreb. Ibn Khaldun had divided sciences into two groups: sciences based on textual evidence and sciences based on cognitive reasoning. He considered the Arabic Language sciences within the textual sciences, linking their emergence and wide spread to two reasons: “Umran” (urbanism, culture and civilization), and continuity in the transmission of knowledge from one generation to another in major cities, especially before the destruction of Kairouan by Hilali tribes during the fifth century A.H./eleventh century AD, and before the fall of Cordoba by Spaniards during the seventh A.H century/thirteenth A.D century. Despite the fact that Ibn Khaldoun was pessimistic about the condition of learning and knowledge in his era, particularly the deteriorating condition of the Arabic language caused by the mixing of Arabs with non-Arabs, he mentioned in Muqaddimah many scholars who maintained and protected the Arabic language and spread it in Al-Maghreb and Al-Andalus through their published books in various areas of Arabic syntax, linguistics, semantics, and poetry. These books constituted and shaped the cultural, educational and Islamic identity. Much research has been done in the area of Arabic linguistics, mainly in Al-Maghreb and Al-Andalus, yet most of it did not analyze the contents of the Muqaddema which relate to Arabic language in these two areas. This study investigates the linguistic references in the Muqaddema about the Arabic language and shed some light on the features of the historical relationships between these two regions of the Western Islamic world, as well as the mutual interaction that accompanied the linguistic development there.
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Qobbaj, Amer A. "Arabic Language Sciences, Literature and Arts in Al- Maghreb and Al-Andalus through Ibn Khaldun’s “Muqaddema”." Journal of Arts and Social Sciences [JASS] 8, no. 2 (July 15, 2017): 31–57. http://dx.doi.org/10.53542/jass.v8i2.2294.
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This study aims to identify and portray the main historical and civilizational features of the linguistic situation in Al-Maghreb and Al-Andalus, based on the Muqaddema of Ibn Khaldun (d. 808 A.H\1406 A.D), who was a witness to many of the scientific aspects of civilization in both countries, especially the Arabic language sciences, literature and arts, a large bulk of which, was transferred from the Islamic East and reached Al-Andalus and Al- Maghreb. Ibn Khaldun had divided sciences into two groups: sciences based on textual evidence and sciences based on cognitive reasoning. He considered the Arabic Language sciences within the textual sciences, linking their emergence and wide spread to two reasons: “Umran” (urbanism, culture and civilization), and continuity in the transmission of knowledge from one generation to another in major cities, especially before the destruction of Kairouan by Hilali tribes during the fifth century A.H./eleventh century AD, and before the fall of Cordoba by Spaniards during the seventh A.H century/thirteenth A.D century. Despite the fact that Ibn Khaldoun was pessimistic about the condition of learning and knowledge in his era, particularly the deteriorating condition of the Arabic language caused by the mixing of Arabs with non-Arabs, he mentioned in Muqaddimah many scholars who maintained and protected the Arabic language and spread it in Al-Maghreb and Al-Andalus through their published books in various areas of Arabic syntax, linguistics, semantics, and poetry. These books constituted and shaped the cultural, educational and Islamic identity. Much research has been done in the area of Arabic linguistics, mainly in Al-Maghreb and Al-Andalus, yet most of it did not analyze the contents of the Muqaddema which relate to Arabic language in these two areas. This study investigates the linguistic references in the Muqaddema about the Arabic language and shed some light on the features of the historical relationships between these two regions of the Western Islamic world, as well as the mutual interaction that accompanied the linguistic development there.
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Grab-Kempf, Elke. "Einige Notizen zur Etymologie von kat. <i>borratja</i>, <i>borraina</i>." Zeitschrift für Katalanistik 13 (July 1, 2000): 92–108. http://dx.doi.org/10.46586/zfk.2000.92-108.
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This article interprets the form borratja as a direct arabism because in vulgar Arabic there is an etymon that is both formally and semantically acceptable: bū hur(r)ays "drunk".
The word borraina, on the other hand, is considered a borrowing transmitted through the low Latin borragine(m), which, in turn, comes from the same etymological basis, the vulgar Arabic (Hispano-Arabic and Maghreb) bū hur(r)ayš that designates borratja and other related plants.
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Ezzaki, Abdelkader, and Daniel A. Wagner. "Language and Literacy in the Maghreb." Annual Review of Applied Linguistics 12 (March 1991): 216–29. http://dx.doi.org/10.1017/s0267190500002233.
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The history of literacy in the Maghreb (Arabic, “west”) spans several millennia. Strategically located in the Northwest of Africa and on the Southern shores of the Mediterranean, the Maghreb has been a crossroads where several civilizations mingled and interacted: The Greeks, the Phonecians, the Romans, the Arabs, and more recently the Turks and the Western Europeans have all affected, to varying degrees, the history, culture, language, and literacy of the region (Al-khatib-Boujibar 1984).
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الحوامدة, إيصال صالح. "الكتاب في فقرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 25, no. 100 (November 6, 2020): 269–83. http://dx.doi.org/10.35632/citj.v25i100.5163.
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إسلامية المعرفة مدخل لتحقيق التكامل المعرفي في قسم التربية الإسلامية بكلية التربية بجامع الأزهر، محمد علي محمد حسن، القاهرة: دار الفكر العربي، 2019م، 280 صفحة.
الإبستيمولوجيا وإسلامية المعرفة مقاربات في المنهج، تحرير وتنسيق: الحسن حما وعمر مزواضي، بيروت: مركز نماء للبحوث والدراسات، ط1، 2019م، 288 صفحة.
في جينالوجيا الآخر المسلم وتمثلاته في الاستشراق والأنثروبولوجيا والسوسيولوجيا، عبد الغني عماد، بيروت: مركز دراسات الوحدة العربية، 2020م، 270 صفحة.
موسوعة علم مكارم الأخلاق بين النظرية والتطبيق تأصيل علم إسلامي جديد، رئاسة التحرير والإشراف: سعاد الحكيم، جدة: دار المنهاج، 2020م، 16 مجلداً.
أخلاق القرآن تحفظ الأوطان، إعداد: عبد الكريم الخطيب وياسمين نوبة وهَنَا شعبان، عمّان: جمعية المحافظة على القرآن الكريم، 2018م، 142 صفحة.
سؤال الاستغراب في النظام المعرفي الإسلامي، عادل بن بوزيد عيساوي، الدوحة: مؤسسة وعي للأبحاث والدراسات، 2016م، 364 صفحة.
الصيغة النظرية لعلم الاستغراب في فكر حسن حنفي تحليل ونقد، ممدوح بريك الجازي، عمان: الأكاديميون للنشر والتوزيع، ط1، 2020م، 154 صفحة.
الاتصال الفكري دراسة تحليلية لعلاقة السياسي بالمفكر (مهاتير محمد ومالك بن نبي نموذجاً)، فتيحة بارك، عمّان: دار الأيام، ط1، 2020م، 206 صفحة
جمهورية الآداب في العصر الإسلامي الوسيط؛ البنية العربية للمعرفة، محسن جاسم الموسوي، بيروت: الشبكة العربية للأبحاث والنشر، ط1، 2020م، 447 صفحة.
المعرفة التاريخية في ضوء القرآن الكريم، طارق أحمد عثمان محمد، الدوحة: وزارة الأوقاف والشؤون الإسلامية، كتاب الأُمّة 183، 2020م، 258 صفحة.
في أصول النظام القانوني الإسلامي دراسة مقارنة لعلم أصول الفقه وتطبيقاته الفقهية والقانونية، محمد أحمد سراج، بيروت: مركز نهوض للدراسات والنشر، 2020م، 862 صفحة.
العقل الأصولي من التقليد إلى النقد، حيدر حسن الأسدي، القاهرة: رؤية للنشر والتوزيع، ط1، 2020م، 236 صفحة.
منظومة القيم المقاصدية وتجلياتها التربوية، فتحي حسن ملكاوي، عمّان: المعهد العالمي للفكر الإسلامي، ط1، 2020م، 287 صفحة.
التربية الوالدية رؤية منهجية تطبيقية في التربية الأسرية، هشام الطالب وعبد الحميد أبو سليمان وعمر الطالب، عمّان: المعهد العالمي للفكر الإسلامي، ط1، 2019م، 476 صفحة.
تعزيز التفكير في التعلّم المدرسي، ربى ناصر الشعراني، بيروت: دار النهضة العربية، ط1، 2020م، 587 صفحة.
حوكمة مؤسسات الأوقاف، حسين عبد المطلب الأسرج، القاهرة: خاص، ط1، 2018م، 62 صفحة.
نظام الأوقاف ومقاصد الشّريعة، محمد حسن بدر الدين، لاتفيا: نور للنشر، 2017م، 164 صفحة.
نحو تطوير فِقه الأوقاف، منذر قحف، لاتفيا: نور للنشر، 2017م، 204 صفحة.
Revitalization of Waqf for Socio-Economic Development, Edit by: Khalifa Mohamed Ali & M. Kabir Hassan and Abd elrahman Elzahi Saaid Ali, London: Palgrave Macmillan, July 2019, 354 pages.
Occidentalism: Literary Representations of the Maghrebi Experience of the East-West Encounter (Edinburgh Studies in Modern Arabic Literature, by Zahia Smail Salhi,: Edinburgh Edinburgh University Press, June 2019, 288 pages.
Contemporary Thought in the Muslim World, by Carool Kersten, Abingdon: Routledge, June 2019, 228 pages.
Rethinking Reform in Higher Education: From Islamization to Integration of Knowledge, Ziauddin Sardar and Jeremy Henzell-Thomas, Herndon: IIIT, August 2017, 226 pages.
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Mohammed, Meddour. "Multilingualism in the Maghreb, its issues and problems." مجلة قضايا لغوية | Linguistic Issues Journal 4, no. 1 (March 15, 2023): 168–82. http://dx.doi.org/10.61850/lij.v4i1.21.
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Language is characterized by a set of manifestations, including diversity, plurality, duality, monism, overlapping, growth, etc. The Arabic language is subject to these manifestations, and in the midst of that the major countries seek to unite the language in order to preserve their national unity.
This study deals with the issue of multilingualism in the Maghreb and its positive and negative effects. This difference in influence poses a fundamental problem before us, which is an attempt to reveal the manifestations of linguistic pluralism and its problems, and its most prominent issues in the Maghreb arena, and to study the positions of support or rejection.
The study aims to clarify the paths of pluralism that resulted from historical situations and the plurality made by ideology
Explanation of the effect of polygamy on unity of thought
Diversity is a weapon used by colonial forces to divide peoples
Pluralism supportive of the universal Arabic language
Highlighting the inevitability of coexistence between languages
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Harrison, Olivia C. "Binational Theatre in the Postcolonial Contact Zone: Kateb Yacine, Al Assifa and the Politics of Multilingualism in Algeria and France." Comparative Critical Studies 21, supplement (June 2024): 95–109. http://dx.doi.org/10.3366/ccs.2024.0520.
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In 1972, the Algerian writer Kateb Yacine and his popular theatre troupe toured their first dialect play in migrant communities in France. Performed in Darija (Algerian Arabic) and Taqbaylit (Kabyle) and modelled after Maghribi genres of performance and storytelling, ‘Mohamed arfad valiztek’ (Mohamed pack your bags) inaugurated a new kind of theatre in France: binational theatre, by and for North African migrants. I focus on two early examples of binational theatre in Algeria and France: ‘Mohamed arfad valiztek’ and ‘Ça travaille, ça travaille et ça ferme sa gueule’ (They work, they work and they shut up), a 1973 play by the performance collective Al Assifa. Unsparing in their critique of postcolonial regimes’ complicity in ‘labor trafficking’, these plays site migration in a postcolonial history that begins with the ‘intrusion’ of France into Africa, and expose the links that continue to tie France to its former colonies. I argue that by creolising French with Arabic and post-’68 theatre with Maghribi cultural forms, binational theatre offers a new theatrical idiom for the postcolonial contact zone.
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Bouregba, Mohamed. "Mehrsprachigkeit in Algerien, zwischen dem Proklamierten und dem Erlebten." Traduction et Langues 14, no. 2 (December 31, 2015): 146–51. http://dx.doi.org/10.52919/translang.v14i2.762.
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Multilingualism in Algeria between the proclaimed and the experienced
In the Maghreb, the term Arabization is synonymous to the restoration of the Arabic language. Why? The mother tongue of the Algerian population is Arabic or one of the Berber languages, depending on the region. As non-written languages, mother tongues come in numerous varieties, sometimes referred to as dialects. Before colonization, the only written language was what is known as classical or written Arabic, introduced along with Islam in the seventh century. Later, spoken and written French was forced to become the official language of the country. In this paper, we will discuss the coexistence of these varieties within the Algerian context between what is proclaimed and reality.
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Hidayah, Nur. "SEJARAH SASTRA ARAB DI ANDALUSIA." Jurnal CMES 6, no. 2 (June 14, 2017): 210. http://dx.doi.org/10.20961/cmes.6.2.11716.
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Arabic literature in Andalusia is a part of the enriching presence of Arab literature <br />in Middle East. Geographically, Andalusia is located in Europe. Arabic literature comes<br />into Europe by Futuhat Islamiyah. Color and pattern in Arabic Andalusian literary,<br />which became known as the Arab Maghreb Literature - opponent of Arabic literature<br />Masyriq - very different from the forms of Arabic literature in the Middle East. Kind of a<br />complex society and Andalusia are from different races and religions with beautiful<br />natural conditions and rich powerful influence for Arabic literature. So that the writers<br />create works that are creative, beautiful, with high imagination and choice of words are<br />easy to understand. Many emerging new literary genres that are not known in Masyriq<br />like Mala Luzum Yalzam , Muwasyah or Mu'aradhah. Many literary works are timeless<br />and be a reference to the works of modern literature in the world. Like Hayy bin Yaqdzan<br />Ibnu Thufail or Thouqul Hamamah Ibn Hazm Al-Andalusia.<br />Arabic literature in Andalusia is a part of the enriching presence of Arab literature <br />in Middle East. Geographically, Andalusia is located in Europe. Arabic literature comes<br />into Europe by Futuhat Islamiyah. Color and pattern in Arabic Andalusian literary,<br />which became known as the Arab Maghreb Literature - opponent of Arabic literature<br />Masyriq - very different from the forms of Arabic literature in the Middle East. Kind of a<br />complex society and Andalusia are from different races and religions with beautiful<br />natural conditions and rich powerful influence for Arabic literature. So that the writers<br />create works that are creative, beautiful, with high imagination and choice of words are<br />easy to understand. Many emerging new literary genres that are not known in Masyriq<br />like Mala Luzum Yalzam , Muwasyah or Mu'aradhah. Many literary works are timeless<br />and be a reference to the works of modern literature in the world. Like Hayy bin Yaqdzan<br />Ibnu Thufail or Thouqul Hamamah Ibn Hazm Al-Andalusia.<br /><br /><br />
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Gutova, Evgeniya. "Baby talk in Berber and Maghrebian Arabic." Études et Documents Berbères N° 34, no. 1 (January 23, 2015): 95–123. http://dx.doi.org/10.3917/edb.034.0095.
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Benkato, Adam. "From Medieval Tribes to Modern Dialects: on the Afterlives of Colonial Knowledge in Arabic Dialectology." Philological Encounters 4, no. 1-2 (December 13, 2019): 2–25. http://dx.doi.org/10.1163/24519197-12340061.
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AbstractBy producing certain types of knowledge and discourse and rendering medieval sources such as Ibn Khaldūn into the terms of that discourse, colonial Orientalists delimited what it was possible to know about both the medieval and modern Maghrib. Concerned with the narrative of the “Arabization” of the Maghrib distilled out of Ibn Khaldūn by colonial scholars, the field of Arabic dialectology attempted to use linguistic research on modern Arabic to buttress this narrative while employing it to categorize its results. This article examines how particular categories such as divisions of “Bedouin” dialects originated through this type of colonial scholarship, and how they have lived on until now as the categories into which current research is fit.
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Karima, Bougaada. "The impact of Facebook expressions (Franco Arab) on electronic communication on the language innate -The Arabic language as a model-." Mathematical Linguistics 1, no. 1 (December 31, 2021): 70–88. http://dx.doi.org/10.58205/ml.v1i1.146.
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Facebook has become one of the most popular social networking sites in the Arab world, especially the Maghreb, especially among young people, who chat with each other and communicate too. They use quick language in this communication, far from the academic language, by using the symbols of mathematical or computer or language short to express the meanings, and non-Arabic characters, in addition to the figures and some forms and icons, it's expressions of the FrancoArab, which leads to move away the use of gradually from the level of the Arabic language. So their language is at risk.
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Arévalo, Tania María García. "The General Linguistic Features of Modern Judeo-Arabic Dialects in the Maghreb." Zutot 11, no. 1 (November 19, 2014): 49–56. http://dx.doi.org/10.1163/18750214-12341266.
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The last few decades have witnessed extensive studies of and debates about modern Judeo-Arabic dialectics, especially in the larger cities in the Maghreb, where the spoken language has received particular interest. This article provides an overview of the linguistic features shared by several dialects—Moroccan, Tripolitanian, Algerian, Judeo-Berber and Tunisian—as well the issues they raise and their individual characteristics.
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Homler, Scott. "The Problem of Community in Francophone Maghrebian Literature." Arabist: Budapest Studies in Arabic 17 (1996): 133–43. http://dx.doi.org/10.58513/arabist.1996.17.12.
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By treating six literary texts written by six different authors from the Maghreb, this analysis creates a community linked by its common interrogation on the possibility of community. In creating this space of analytical difference, the article demonstrates how the texts collectively argue the construction of community and how the formation of subjectivity is challenged by its approach to that otherness which, in various guises, emerges from its conceptions of popular unity.