Since 2011 the Comorian Island of Mayotte has been France’s 101st département, thereby becoming part of the European Union. As a result, France has consolidated and strengthened its strategic position in the Indian Ocean. With the change of political status in 2011, new developments have occurred in Mayotte. It is still unclear whether the expected economic boom, extensive social benefits or injection of EU regional funds can help to alleviate poverty and raise living standards. There is concern, however, that massive immigration to Mayotte from the surrounding territories is diminishing any progress and will continue to do so. Not only France but also the EU will have to adapt to new immigration problems due to this new external border. In this situation one thing is clear: the language contact between French and the local languages, which is the result of political developments, is leading to new dynamics. The diglossic situation east of Africa, between French as the dominant language and local languages like Shimaoré or Shibushi spoken in Mayotte will become more marked in the next few years.

The Qatifi dialect of Arabic is spoken by a minority group located principally in Qatif, near Dhahran, in the eastern province of Saudi Arabia. Codeswitching in the Qatifi community describes the alternation, within discourse, between two local codes, such as switching from the Qatifi Arabic to either the Qatifi secret G, S, and T languages or to Classical and Modern Arabic, on the one hand. On the other hand, it describes the alternation between local and foreign codes, such as switching from the Qatifi Arabic to English, Farsi, and Broken Arabic pidgin.The Qatifi speakers frequently use the G, S, and T secret languages, which represent phonological variations in Qatifi Arabic according to particular rules. These secret languages are used by the Qatifi people to establish political solidarity, to secure social norms, or to insure discretion.Codeswitching from the Qatifi dialect to other local or foreign codes also affirms the social identity and personal pride of individuals taking part in informal conversation. It is important therefore to understand the social constraints of the society where it is found, and how it works within the linguistic rules of the source language and the mainstream communicative system. Codeswitching as spoken by the Qatifi middle class community identifies particular member of this minority group.The aim of this thesis is to explain codeswitching occurring between theQatifi dialect of Arabic and other language varieties. Using data drawn mainly from personal interviews with Qatifi natives, I investigate the type of code used in variable conversational settings and the interaction among the Qatifi trusted or non-suspicious members. / Department of English

This study investigated the pragmatics of codeswitching from FuSHa Arabic, the high variety of Arabic (FA), to Aammiyyah Arabic, the low variety or vernacular (AmA), in the most formal type of discourse, namely religious-oriented discourse.The study posited the following five hypotheses:1) CS occurs with considerable frequency in religious discourse; 2) these switches are communicatively purposeful; 3) frequency of CS is related to the linguistic make-up of the audience addressed, 4) to the AmA of the speaker, and 5) to the section of the discourse delivered.To carry out the investigation, the researcher analyzed 18 audio and videotapes of religious discourse, delivered by 13 Arabic religious scholars from different Arab countries. Ten of these tapes were used exclusively to show that CS occurs in religious discourse. The other eight tapes were used to investigate the other hypotheses. The eight tapes involved presentations by three of the most famous religious scholars (from Egypt, Kuwait, and Yemen) delivered 1) within their home countries and 2) outside their home countries.Three of the five hypotheses were supported. It was found that: CS from FA to AmA occurred in religious discourse with considerable frequency; these switches served pragmatic purposes; and the frequency of the switches higher in the question/answer sections than in the lecture sections.Analysis showed that codeswitches fell into three categories: iconic/rhetorical, structural, and other. The switches served numerous communicative functions, some of which resemble the functions found in CS in conversational discourse.One finding was the relationship between the content of the message and the attitude of the speaker toward or its source. Generally, what the speakers perceived as [+positive] was expressed by the H code, and whatever they perceived as [-positive] was expressed by the L code. Scrutiny of this exploitation of the two codes indicated that FA tended to be utilized as a means of upgrading, whereas AmA was used as a means of downgrading. / Department of English

Thesis (doctoral)--Uppsala universitet, 1983. / Summary in English. Includes bibliographical references (p. 186-197).

Thesis (doctoral)--Uppsala universitet, 1983. / Summary in English. Includes bibliographical references (p. 186-197).

Les représentations et les pratiques de l’éducation scolaire et de l’éducation familiale dans une île multiculturelle sont concomitants d’une éducation interculturelle, notamment dans un milieu où une situation diglossique existe. En effet, la langue française, langue administrative, est « considérée comme supérieure » à la langue créole, langue locale réunionnaise. Ce contexte diglossique n’agit pas dans l’intérêt des élèves ayant comme langue maternelle et familiale la langue créole. Autrement dit, la dévalorisation de la langue locale au profit de la langue administrative ne permet pas un accompagnement éducatif égalitaire des élèves, notamment dans leur scolarité. Aussi, la dévalorisation de leur langue, et donc de leur culture d’origine (car la langue créole réunionnaise a une histoire et c’est à travers elle que les Réunionnais se reconnaissent) ne leur offre pas un épanouissement complet. L’épanouissement est reconnu pour être à l’origine de toute réussite. Ce qui nous intéresse, dans notre recherche, ce sont les représentations qu’ont les jeunes scolarisés de cet écart entre la culture scolaire et la culture familiale, notamment les représentations de l’écart qui existe entre les deux langues, sachant que la langue familiale de beaucoup d’entre eux n’occupe pas la même position à La Réunion. Cette recherche nous a permis de voir de quelle manière nos jeunes scolarisés réunionnais se représentent l’éducation scolaire par rapport à leur éducation familiale, notamment à travers la langue ainsi que la place de l’interculturel dans notre île. Nous avons donc constaté que nos jeunes opposent une interculturalité interne de ce qu’ils vivent en famille à une culture scolaire sociale prescrite. En conclusion, nous pouvons remettre en cause ce fossé existant entre la langue, et donc la culture familiale et la culture scolaire administrative. Le but, n’a été nullement de remettre en question l’administration française, mais vraiment et uniquement d’apporter de la reconnaissance à tout ce qui affecte l’être humain au plus profond de lui-même. Nous proposons donc une éducation plus ouverte vers l’interculturel et une valorisation de la culture d’autrui. / The representations and practices of school education and family education on a multicultural island are concomitant with intercultural education, especially in an environment where a diglossic situation exists. Indeed, the French language, the administrative language, is "considered superior" to the Creole language, the local Reunion language. This diglossic context does not act in the interest of pupils having as mother tongue and family, the Creole language. In other words, the devaluation of the local language for the benefit of the administrative language does not allow for equal educational support for pupils, particularly in their schooling. Also, the devaluation of their language, and therefore their culture of origin (because the Creole language La Reunion has a history and it is through it that the Reunionnais recognize themselves) does not offer them full bloom. The blossoming is acknowledged to be at the origin of all success. What we are interested in in our research is the representations that the young people in school have of this gap between the school culture and the family culture, in particular the representations of the gap between the two languages, knowing that the family language many of them do not occupy the same position in La Reunion. This research has enabled us to see how our young schoolchildren in La Reunion see education in relation to their family education, particularly through language and the place of interculturality in our island. We have found, therefore, that our young people oppose an internal interculturality of what they live with their families to a prescribed social school culture. In conclusion, we can question the existing gap between language, and therefore family culture and administrative school culture. The aim was not to question the French administration, but to truly and solely to give gratitude to everything that affects the human being in the depths of itself. We therefore propose a more open education towards intercultural and a valorisation of the culture of others.

Made available in DSpace on 2014-08-20T14:24:50Z (GMT). No. of bitstreams: 1 Dissertacao Marina Marchi Mujica.pdf: 2056451 bytes, checksum: 0b1b468bb76715030507822c10a98977 (MD5) Previous issue date: 2013-05-27 / La actitud, la orientación y la identidad lingüística de los pomeranos residentes en la comunidad de Santa Augusta, Rio Grande do Sul, Brasil, sonlos principales focos de esta investigación, además de cuestiones relativas a la diglosia y al bilingüismo, segundo autores como Goz Kaufmann (2001), Mackey (1972), Hatch (1983) y Harmers & Blank (2000). Visamos verificar el prestigio, el grado de importancia y la posibilidad de que ocurra una situación diglosica con relación a las lenguas portuguesa y pomerana, además de verificar se hay algún marcador lingüístico de identidad en la comunidad pomerana. Para eso, utilizamos la metodología de la etnografía de la comunicación, asociada a la metodología variacionista laboviana. Entrevistamos dos familias, las cuales sumaron 11 informantes, seleccionados mediante contacto previo con alumnos de preescolar de la Escola Municipal de Ensino Fundamental Martinho Lutero (Comunidad de Santa Augusta- São Lourenço, RS). Además de eso, realizamos análisis con base en cuestionarios con preguntas referentes a diversos ejes (familia, salud, prácticas culturales, escolarización, lingüístico, etc.), que fueron respondidos por 36 familias. Los resultados indican que los niños de Santa Augusta son bilingües simultáneos, siendo que está habiendo una transición de bilingüismo endógeno para exógeno y de bilingüismo sustractivo para aditivo. Percibimos, también, una situación diglosica que demuestra un uso equivalente de portugués y pomerano y una identidad más asociada a la pomerana. Y, todavía, constatamos la existencia de marcadores lingüísticos de identidad en el habla de los pomeranos entrevistados. / A atitude, a orientação e a identidade linguística dos pomeranos residentes na comunidade de Santa Augusta, Rio Grande do Sul, Brasil, são os principais focos desta pesquisa, além de questões relativas à diglossia e ao bilinguismo, segundo autores como Goz Kaufmann (2001), Mackey (1972), Hatch (1983) e Harmers&Blank (2000). Visamos verificar o prestigio, o grau de importância e a possibilidade da existência de uma situação diglóssica com relação às línguas portuguesa e pomerana, ademais de verificar se há algum marcador linguístico de identidade dentro da comunidade pomerana. Para isto, nos valemos da metodologia da etnografia da fala, associada à metodologia variacionista laboviana. Entrevistamos duas famílias, as quais somaram 11 informantes, selecionados mediante contato prévio com alunos de pré-escola da Escola Municipal de Ensino Fundamental Martinho Lutero (Comunidade de Santa Augusta- São Lourenço, RS). Além disso, realizamos análises com base em questionários com perguntas referentes a diversos eixos (família, saúde, práticas culturais, escolarização, linguístico, etc.), que foram respondidos por uma média de 35 famílias. Os resultados indicam que as crianças de Santa Augusta são bilíngues simultâneos, sendo que está havendo uma transição de bilinguismo endógeno para exógeno e de bilinguismo subtrativo para aditivo. Além disso, percebemos uma situação diglóssica que demonstra um uso equivalente de português e pomerano e uma identidade mais associada à pomerana. E, ainda, constatamos a existência de marcadores linguísticos de identidade na fala dos pomeranos entrevistados.

La traduction est une activité linguistique qui joue un rôle primordiale dans la vie des différentes communautés humaines. Considérée comme moyen de communication et de connaissance de l’autre, plusieurs disciplines lui ont été consacrées. Au XVIIIème siècle, la faculté des langues (al-Alsun) a été instaurée en Égypte par Rifāʽa al-Tahtāwī, l’auteur de Taḫlīṣ al-ibrīz fi talḫlīṣ Bārīz. Cette œuvre a été traduite au XXème siècle par Anouar Louca sous le titre de l’Or de Paris. L’Étude présente porte sur une œuvre qui présente une description minutieuse du séjour de Rifāʻa al-Ṭahṭāwī en France, à savoir le Taḫlīṣ al-ibrīz fi talḫīṣ Bārīz. Cette œuvre appartient à l’époque de la Nahḍa de la littérature arabe.L’étude porte sur quatre chapitres : Le premier chapitre entame analyse esthétique comparée du Taḫlīṣ et de l’Or de Paris. Le chapitre explique les manifestations des deux versants de la Nahḍa dans le Taḫlīṣ et les stratégies adoptées par Louca dans son Or de Paris.Le deuxième chapitre présente une analyse sociolinguistique du Taḫlīṣ et de l’Or de Paris. Cette analyse met en lumière le lien intrinsèque entre la langue et la société. Une comparaison de l’œuvre dans sa langue source et sa traduction mettra l’accent sur la stratégie de Louca et sur les différences entre l’original et la traduction.Le troisième chapitre porte sur la problématique de la fidélité selon la théorie interprétative. La marge de liberté et les procédés utilisés par Louca seront discutés. Le quatrième chapitre est une analyse sémantique sélective d certains passages dans le Taḫlīṣ et leurs représentations dans l’Or de Paris. L’analyse va porter sur le titre, le premier paragraphe et la traduction faite par Rifāʻa al-Tahtāwī de la charte constitutionnelle de 1814. Les quatre chapitres procèdent par une mise en parallèle de l’œuvre original et de sa traduction.Nous reconnaissons la difficulté de la tâche assumée par Louca vu la richesse de l’œuvre de Rifāʻa al-Tahtāwī qui représente un tournant dans l’histoire de la littérature arabe. La spécificité culturelle, esthétique, historique et linguistique constitue un vrai défi à la traduction. / Translation is a linguistic activity which plays an essential role in the life of various human communities. Considered as a tool of communication and knowledge of the others, several disciplines were dedicated to it. In the XVIIIth century, the faculty of languages (al-Alsun) was established in Egypt by Rifāʽa al-Tahtāwī, the author of Taḫlīṣ al-ibrīz fi talḫlīṣ Bārīz. This work was translated in the XXth century by Anouar Louca under the title of “L’Or de Paris” which means “The Gold of Paris”. The study hereby presented deals with a work that presents a meticulous description of the journey of Rifāʻa al-Ṭahṭāwī in France. The latter work is Taḫlīṣ al-ibrīz fi talḫīṣ Bārīz and belongs to the period of Nahḍa of the Arabic literature.The study consists of four chapters: The first chapter presents a comparison between the aesthetic analysis from Taḫlīṣ and its translation, namely Or de Paris, into the french langage. The chapter explains the demonstrations of both objectives of the Nahḍa in the Taḫlīṣ and the strategies adopted by Louca in his Or de Paris.The second chapter presents a sociolinguistic analysis of Taḫlīṣ and Or de Paris. This analysis highlights the intrinsic link between the language and the society. A comparison of the Taḫlīṣ in its original language and its translation emphasizes the strategy of Louca and the differences between the original work and its translation.The Third chapter discusses the problem of the loyalty according to the interpretative theory. The room for manoeuvre and the processes used by Louca will be discussed.The fourth chapter is a selective semantic analysis of certain passages in Taḫlīṣ and their translations in Or de Paris. The analysis concerns the title, the first paragraph and the translation of the constitutional chart of 1814 made by Rifāʻa al-Ṭahṭāwī. The Four chapters proceed in a parallel pattern between the original work Taḫlīṣ and its translation.We recognize the difficulty of the task carried out by Louca given the wealth of the work of Rifāʻa al-Ṭahṭāwī which represents a bend in the history of the Arabic literature. The cultural, aesthetic, historical and linguistic specificity constitute a real challenge in the translation.

Cette recherche opère un renversement du mode de construction de l’objet de la recherche en sciences du langage. Elle tente de comprendre, à travers une enquête sociolinguistique par entretiens, le rapport subjectif de jeunes locuteurs algériens à l’égard de leurs langues (algérienne, arabe, tamazight, français). Bien que les attitudes à l’égard de ces langues se sont imposées à l’analyse pour préciser le statut particulièrement complexe des langues en usage en Algérie, cette recherche tente plus particulièrement de comprendre un rapport souvent considéré comme allant de soi : le rapport subjectif à leur langue dite de « religion », « la langue arabe » (sans autre précision). Nombreuses sont les questions qui ont animées l’enquête sociolinguistique et anthropologique à partir de laquelle part le questionnement centré sur le mythe du sacré dans la langue arabe.Intrinsèquement liée au Coran, ce corps d’une ‘Umma imaginaire à laquelle tout algérien s’imagine appartenir ou ne pas appartenir, la langue arabe suscite des positionnements ambivalents chez ses tenants : quelles sont les positions subjectives d’étudiants algériens motivés par la réussite, mus par leurs rêves, à l’égard de la langue arabe de religion ? La dimension diglossique qui inspire les désignations fluctuantes « langue/dialecte » entraineraient-elles des spécificités chez les locuteurs arabophones et/ou berbérophones algériens ? Si oui, quelles attitudes et représentations renferme cette idéologie dieu-glossique ? Les locuteurs assument-ils la désignation « sacré » associée à la langue arabe ? Cet imaginaire linguistique (« langue d’Adam, du Paradis, pure, NOtre langue, langue de l’intercompréhension ») serait-il de nature à influencer les comportements linguistiques des locuteurs arabophones ? En effet, qui mieux qu’un locuteur arabophone pour expliquer le clivage entre une sorte de respect exagéré de la forme de ce qui est désignée « langue » d’un côté, en même temps, sa stigmatisation de l’autre ? Serait-ce de l’ordre du fétichisme de la langue ? Le traitement de ces questions révèle la manière dont chacun et chacune des jeunes locuteurs et locutrices algériennes interrogé.e.s exprime son rapport subjectif à sa langue de religion et de scolarisation : sublime pour l’un, horrible pour l’Autre, la langue sacrée a « plus d’un tour dans son sacre ». / This research operates a change in the mode of construction of research object in the sciences of Linguistics. It tries to understand, through an anthropological and sociolinguistic survey by interviews, the subjective relationship of young Algerian speakers with regard to their languages (Algerian, Arabic, Tamazight, French). Although attitudes towards these languages have been imposed on the analysis in order to clarify the particularly complex status of the languages used in Algeria, this research attempts more particularly to understand a relationship often taken for granted: the subjective relationship to their so-called language of "religion", "the Arabic language" (without further specification). Many questions have prompted the sociolinguistic and anthropological inquiry from which the questioning centered on the myth of the sacred in the Arabic language begins.Intrinsically linked to the Koran, this body of an imaginary Umma to which all Algerian Arabic and Berber speaker imagine belonging to or not, the Arabic language creates ambivalent positions among its speakers. What are the subjectives positions of Algerian students motivated by success, driven by their dreams, with regard to the Arabic language of religion? Does the multi-diglossic dimension that inspires the fluctuating positions ("language / dialect") designations lead to specificities among Algerian-speaking and / or Berber-speaking speakers? If so, what attitudes and representations contain this god-glossic ideology? Do the speakers assume the "sacred" designation associated with the Arabic language? Is the linguistic imagination (the language of Adam, of Paradise, pure, our language, the language of intercomprehension) likely to influence the linguistic behavior of Arabic speakers? Indeed, who better than an Arabic speaker to explain the cleavage between a kind of exaggerated respect for the form of what is designated "language" on one side, at the same time, its stigmatization on the other. Could it be the order of the fetishism of language? Answering these questions reveals how each of the young Algerian speakers interviewed expresses their subjective relationship to their language of religion and schooling: sublime for one, horrible for the Other, the sacred language has "More than one trick up its sleeve "

This thesis investigates the command 8th-graders in Arabic home language instruction have of written Modern Standard Arabic and if the type of instruction they have received and/or contact with written Arabic affect their performance. Background chapters discuss variables connected to the Arabic language (diglossia, research on reading and writing in Arabic) and variables connected to HLI in Sweden (set-up, steering documents).  The testing material consisted of a translation test from Swedish to Arabic combined with a questionnaire that addressed various factors of relevance to language acquisition.  The translations were analysed on three levels: (1) handwriting, (2) spelling and (3) morphosyntax. The main result of the analysis was that the participants were highly heterogeneous: some participants produced incomplete translations in handwriting that was barely legible, whereas others had good results for all measures. Many of the participants relied on a phonological strategy for spelling. For example, even short, high-frequency words such as personal pronouns and prepositions had not been spelled correctly.  The results for handwriting, spelling and morphosyntax were checked against the variables (1) years of HLI, (2) extra instruction in Arabic outside of HLI and (3) contact with written Arabic in the free time. The results for the effect of participation in HLI were inconclusive. However, many, but not all, of the participants with good results on the translation test had received extra instruction in Arabic, either in Sweden or prior to coming to Sweden. Reading Arabic in the free time was not in all cases connected to good results, but not reading Arabic in the free time was in most cases connected to a low command of written Arabic. Regarding these results, it is suggested that additional factors (motivation, support from the family, etc.) could be at play.  Previous research has addressed the question of heterogeneity in HLI classes. The findings of this thesis illustrate how great the heterogeneity can in fact be, and thus have implications for the set-up of Arabic HLI in Sweden.