Ahmed Hariri
kenitra on: 06/07/2007
In a world where liberalism and openness of borders to free trade and movement of people and of property are the hallmarks of international news, we are witnessing a wave of communalism and return to isolationism unprecedented in human history, this wave is based on the supremacy of one identity over others and even on human universals.
So to counter all forms of reforms or reflections that would advance humanity in the sense of progress and tolerance, is running for the flag of the specific identity to preserve the established order, even back to a bygone historical ideal and overwhelmed by the very logic of history. The
Morocco is no exception to this observation. Always been two schools shared the field of reflection on its future: the first light of the conflicts and conspiracies everywhere, so much as an engine of history in the region, and most dominating the scene, but not the most influential.
a second trying to make sense of things by calling At least, not to take advantage before questioning the reality of society, ie to account for what people think and live interested, before issuing a ruling that could distort the decision-making on critical and sensitive issues such as the sociolinguistic situation in Morocco and the fate of languages.
Indeed, many studies and research have tried to report on the sociolinguistic situation in Morocco, taking a "generalizing." The studies said that "macro" and who claim to make findings on the situation in Morocco as a whole, can not lead to reliable and verifiable results on the ground, not to mention the political leanings and prejudices of their authors who influence and direct these studies from their first steps. And the confrontational approach of the field of languages in Morocco, is a reflection of the political situation prevailing in the latter it is a politicization of a field that should remain the fate of objective scientific research, which makes findings and proposes solutions for the benefit of all Moroccans, and not to seek a place at a slice of the population that feels bias in its political and economic rights. While, in politics, all shots are allowed, the field, oh so sensitive languages, in a society as pluralistic as ours, is a double-edged sword, and unwieldy.
I work on language contact in Khemisset. trying to report on the sociolinguistic situation prevailing in this city, we hope to contribute to the linguistic description of reality in Morocco in this part of the world and in this period in its history. Through a study targeted and limited in space and time, we will try to provide some answers to the following questions: • What are
the languages involved in Khemisset?
• What is the status of each variety in Khemisset language?
• Is there conflict or language contact in this area? • What reports
maintain Khmissa speakers of their languages?
• How the speaker of the locality he represents the languages involved?
• How to define itself in sociolinguistics?
• Are there features stigmatized or recovered by the speaker? • Changes
space (neighborhood, city) does it influence the linguistic behavior of Khmissa?
• Arabic Moroccan dialect used in Khemisset, he of local?
• The social status of the speaker Khmissa influence he's linguistic behavior?
• Is use of different varieties in different situations, arbitrarily or conscious and deliberate?
Through these questions and many others, we try to put the speaker in the center of our research is the one who should tell us its relationship with the languages available in his city, the one with Speaking of his countrymen other than his own varieties, and more importantly how does he live its language or languages within a multilingual society.
Our working hypothesis is: in a city where consumers use several language varieties on a daily basis for decades, adapting to each situation and each time making the back and forth between these varieties, mixing codes or alternating them, how is it that we have never heard of a major conflict in sociolinguistics?
In our first reading, yet to confirm and compare with data collected on the field, there 's a self-reflective and acquired over the centuries in the Moroccan speaker, which makes it able to live together continues to be the best answer to all those who think that every time the Moroccan necklace will decompose and leave behind chaos. This self
make the speaker Khmissa and more generally the speaker Moroccan assigned to each language, every dialect, and each variety a specific role according to their needs, situations of interaction and communication strategies. The speaker is smart, he wields his tools and language not only suffered a pseudo law imposed by others, it is neither higher nor lower its language.
In one house, within the same family, and at the same time, three languages are used without any problem, nor the slightest frustration dad talk to these parents and his brothers and sisters dialectal Arabic and alternating Amazigh, speaks to his wife in French, taking care to bring his parents and his grandparents in Amazigh and is designed exclusively for them in Amazigh although also include Arabic dialect.
The Moroccan identity has always been pluralistic, and if this nation has faced his demons until then, this is largely because she made the best of its wealth and its ethnic diversity, linguistic and religious identity.
