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Journal articles on the topic 'Moroccan Proverbs'
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Hamel, Soumia. "The Maghreb Sociolian Achievement, Ibn Shanab's book on Algerian and Moroccan proverbs, as a model." مجلة قضايا لغوية | Linguistic Issues Journal 4, no. 1 (June 3, 2023): 86–94. http://dx.doi.org/10.61850/lij.v4i1.11.
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Proverbs are part of the language of everyday speech, they cannot be studied outside of their relationship to society and language, the vocabulary of the proverbs is the surrounding area. The proverb carries a value and intellectual content and achieves and achieves them in content, and it shows the image of the social, intellectual and intellectual construction of the linguistic community.
Proverbs is a field of research that attracts various specializations, and it is considered a linguistic and cultural heritage that is relied upon to support sayings and ideas.
Among the first achievements in the study of Algerian and Moroccan proverbs is Ibn Shanab’s book, where its author collected common proverbs between the two countries, and these proverbs reflect an image of the language in circulation and the way of life at the time, and show the thinking of the Maghreb individual during that time period.
This intervention aims to introduce Ibn Shanab’s effort in developing his book, and the methodology he followed in classifying it, without neglecting the reference to the importance of this type of studies in the social and linguistic aspects.
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Belfatmi, Meryem. "The representation of women in Moroccan proverbs." IOSR Journal Of Humanities And Social Science 17, no. 1 (2013): 15–21. http://dx.doi.org/10.9790/0837-1711521.
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Khatib, Mohammed. "The Meanings of Face as Manifested in Moroccan Arabic Idioms and Proverbs." International Journal of Language and Literary Studies 6, no. 2 (June 14, 2024): 493–507. http://dx.doi.org/10.36892/ijlls.v6i2.1710.
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Face plays a pivotal role in human interaction. Indeed, it is a multifaceted construct that has various connotative meanings in different cultures. It has been used, in various contexts, to refer to social value, social status, self- image, reputation, dignity, honour, and several other notions. In this regard, the aim of this study is to explore the meanings and concepts associated with face in Moroccan Arabic (MA) idiomatic expressions and proverbs. To achieve this objective, the study used a corpus of 30 items from MA. Many expressions were collected by the researcher using his knowledge of MA as a native speaker and his discussions with different people both face-to-face and on social media. Some items of the corpus were collected from available collections of proverbs. The selection of the data has been based on the principle of currency. The data were transliterated and translated into English to explore the meanings and concepts associated with face in MA. The study showed that face in the Moroccan culture is closely related to shame or Moroccan hshuma and that it is associated with the inner state and character of people more than it does in English.
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Zahra Touzani, Fatima. "Gender-Based Violence in Moroccan Folktales." Arab World English Journal For Translation and Literary Studies 5, no. 4 (October 15, 2021): 46–59. http://dx.doi.org/10.24093/awejtls/vol5no4.4.
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Men in Morocco have always employed many strategies whereby they have established their domination over women. Their patriarchal tendencies have proven incommensurable with the discourse of wisdom they purport to advocate. Accordingly, they have had to concoct elaborate stories and excuses to actualize their proclivities. Patriarchal hegemony has manifested itself in different ways and resulted in many phenomena, the most influential of which is undoubtedly violence against women that is predominant in the domestic sphere and the public sphere. This omnipresence accentuates through its portrayal in popular culture, including proverbs and folktales. Since folktales encapsulate a culture’s inherited customs, traditions, and values, this article’s primary concern is to investigate whether Moroccan folktales represent the logic dictated by Moroccan patriarchal institutions, aiming at reinforcing the oppression of women through violence. Specifically, the article seeks to address the representations of violence against women in folktales collected by Inea Bushnaq and Malika El Ouali Alami. The findings in this article prove that Moroccan folktales validate the Moroccan cultural norms that highlight the position of women as subordinate characters ready to follow the rules of patriarchal institutions. A recurrent theme throughout these tales is Gender-Based Violence. Thus, this article attempts to demonstrate the representations of GBV in Bushnaq’s and Alami’s tales.
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FADIL, Siham. "Women’s preservation of Oral Culture in Imilchil: The Festival of Marriage as a Case Study." Feminist Research 2, no. 1 (August 24, 2018): 19–28. http://dx.doi.org/10.21523/gcj2.18020103.
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Moroccan women, like others in different parts of the world, contribute to the education of generations and the transmission of the oral heritage through tales, poems and proverbs riddles. They also uphold the physical heritage such as clothes, textile and jewellry. Since the intangible and oral heritage in Morocco varies from one area to another, focus will be put on the Imilchil area, where the festival of marriage is held. Women in this region play a key role in preserving the Amazigh cultural heritage. They are educators and models that guide the coming generations and reinforce their identity.
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Stewart, Devin J. "Cognate and Analogical Curses in Moroccan Arabic: A Comparative Study of Arabic Speech Genres." Arabica 61, no. 6 (November 3, 2014): 697–745. http://dx.doi.org/10.1163/15700585-12341320.
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This study describes the form and function of Moroccan Arabic cognate and analogical curses. Drawing on scholarship on curses in other Arabic dialects, it provides a comparative discussion of the Moroccan variety and analyzes a corpus of cognate curses that includes many of the standard members of the genre. It then defines the analogical curse, arguing that this particular type of curses derives from proverbs based on the simile. It suggests that the speech genre of curses in the Arabic dialects goes back to a common repertoire that predates the Islamic period.
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Karimova, Gulnara Z., Daniel A. Sauers, and Firdaousse Dakka. "The portrayal of people with disabilities in Moroccan proverbs and jokes." Journal of Arab & Muslim Media Research 8, no. 3 (September 1, 2015): 239–54. http://dx.doi.org/10.1386/jammr.8.3.239_1.
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Abrighach, Rajae. "Contextualized translation." Applied Translation 18, no. 1 (February 27, 2024): 1–8. http://dx.doi.org/10.21744/apptrans.v18n1.1425.
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This article aims to shed light upon the difficulty that arises when translating culture-specific proverbial utterances from a source language (SL) to a target language (TL). For this particular purpose, we select a number of both quasi-universal and culture-specific Moroccan Arabic proverbs (MAPs) to investigate their translatability into English. The study unfolds that the extent to which MAPs are successfully translated into English is closely related to their cultural load. Whereas the translator can accurately replace quasi-universal MAPs with their English equivalents, the translation of culture-specific MAP’s is rather problematic. The process of this translation is obstructed mainly because these MAPs are carriers of cultural values, beliefs, and ideas that are not common or have no equivalents in English cultural background. To overcome this obstacle, we suggest a translation strategy that can be used to appropriately translate culture-specific MAPs into English. We argue that this strategy enables the TL recipients (TLRs) to derive the right interpretation of the source proverb (SP) even when it bears no relevance in their culture.
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Iflahen, Fatima-Zohra, and Fatima Ez-zahra Benkhallouq. "Environmental Transmission by the Mountain Dwellers: Case of the Moroccan Middle-Atlas Women." Environment-Behaviour Proceedings Journal 7, no. 22 (November 30, 2022): 191–95. http://dx.doi.org/10.21834/ebpj.v7i22.4178.
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The role of indigenous people in the preservation and transmission of local knowhow and wisdom is well documented. In its different aspects, storytelling is the most important form of expression reflecting the essence of the Amazigh (native) population in the Middle Atlas. Amazigh storytelling displays several social indicators and modes of capturing the world and its resources, crystallizing representations that highlight a shared culture transmitted from one generation to another. Spoken language is an omnipresent instrument for concluding acts, establishing pacts, and preserving natural heritage through the likes of proverbs, tales, myths, focusing on central societal activities such as: harvesting, plowing, threshing, sheep mowing, wool work, milk processing, weaving, wedding ceremonies, etc. Amazigh women more often than not tend to act as the living repositories of this culture. Their strong ties with their close environment, the sustainability knowledge that they pass from one generation to another, and their strong resilience capacity has been observed, studied, and recognized in other environments. Based on conversations, life stories, and testimonies of men and women, and observation of different practices and rituals led by women, we managed to closely examine a feminine faunal and floral knowledge and showcase this homogeneous and solid structure labeled “woman knowledge”. This article thus aims to report the transmission within this environment and the role of Amazigh women in the sustainability of local knowledge. Keywords: Environment; Local; Transmission; Amazigh-women eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7i22.4178
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OULADIB, Hakima. "IDIOMATIC EXPRESSIONS: THE REPRESENTATION OF THE HUMAN BODY (TRANSITION FROM DIALECTAL ARABIC TO FRENCH)." RIMAK International Journal of Humanities and Social Sciences 05, no. 01 (January 1, 2023): 391–403. http://dx.doi.org/10.47832/2717-8293.21.24.
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Being an integral part of every language, idiomatic expressions are unique to the culture in which they originated, following the linguistic praxeme, forming part of the theory of the sign which postulates that the meaning does not rest solely on the signifier and the signified, but goes beyond these elements to the extralinguistic referent, by focusing on the different sociocultural phenomena of the community. Representing the voice of a body, many Moroccan proverbs are based on the human body, using different organs. The human body has always been a subject of controversy; sometimes it is sacred and is an object of praise, sometimes it is full of pejorative connotations (myths, legends, etc.). Indeed, it should be noted that these idioms turn out to be complicated, in terms of translation into another language because it is not easy to find a suitable equivalent in the target language; since the literal translation skews the original meaning. Thus, this work will be divided into two main parts: a first will be reserved for the analysis of the structures of different paraphrastic expressions, and a second will be dedicated to the translation of idiomatic expressions from colloquial Arabic to French, focusing on the theme of the human body in the two present parts
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HOUMMAD, Chakib. "Quelques aspects de l’éthique des artisans dans les proverbes de la ville de Marrakech." Langues & Cultures 2, no. 2 (June 25, 2021): 49–58. http://dx.doi.org/10.62339/jlc.v2i2.131.
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Par le présent article, nous souhaitons contribuer à une étude de l'éthique des artisans dans la ville de Marrakech. Nous nous proposons, donc, d’étudier des proverbes, comme code véhiculaire de la culture des artisans. En l’absence d’une déontologie des métiers de l’artisanat au Maroc, les proverbes suscitent encore aux yeux de ses locuteurs un respect identitaire et des arguments irréfutables. Notre étude démontre que l’éthique des artisans est présente dans les proverbes de cet espace urbain d’un côté, sous forme d’un ensemble de rapports (verticaux et horizontaux) avec autrui ; de l’autre côté, ils prescrivent les valeurs et les comportements dont un artisan devrait faire preuve dans l’exercice du métier. AbstractWith this article, we wish to contribute to a study of the ethics of craftsmen in the city of Marrakech. We therefore propose to explore proverbs, as a vehicular code of the culture of craftsmen. In the absence of an ethics of craftsmanship in Morocco, proverbs still arouse in the view of its speakers a respect for identity and irrefutable arguments. Our study shows that the ethics of craftsmen is present in the proverbs of this urban space on the one hand, in the form of a set of relationships (vertical and horizontal) with others, on the other hand, they prescribe values and the behaviors that a craftsman should demonstrate in the exercise of the trade.
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Abdellaoui, Said. "A Critical Discourse Analysis of Gender at the Micro and Macro Levels in The Moroccan Translation Classroom." Traduction et Langues 21, no. 2 (December 31, 2022): 38–57. http://dx.doi.org/10.52919/translang.v21i2.905.
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This article focuses on the confluence of translation praxis and gender discourse in the teaching/ learning of This article focuses on the confluence of translation praxis and gender discourse in the teaching/ learning of translation in Moroccan higher education. Owing to a tremendous lack of literature on the subject of gender bias, particularly in what concerns training in the translation classroom, this study aims to practically disclose how gender discourse is part and parcel of the source and the target texts both at the macro and the micro levels. Yet, it is observed to be overlooked by translation students while making all the lexical, semantic, pragmatic and syntactic choices. They simply reiterate the same sexism found in language use, which is believed to be considerably powerful in constructing ideologies and shaping attitudes towards women and men.
To help translation students acquire the skills and knowledge needed to understand how gender roles and identities are encoded in texts and transferred through languages and cultures, the present study uses a corpus-based training project. It consists of illustrative individual words (job titles), sentences (proverbs) and text samples purposely selected to meet the intended goals the researcher set out to achieve. The classroom training was conducted with 26 BA undergraduate students in English Studies at the Polydisciplinary Faculty of Errachidia in Morocco. It targeted their background knowledge, reactions, responses, and awareness to concentrate more on the linguistic manifestation of the gendered discourse in language use and its sociocultural dimensions.
To reach this end, the designed tasks, discussions and in-class activities covered three main phases: translating gender (1) at the word level, (2) at the sentence level, and (3) at the text level. In a pedagogically collaborative learning environment, the study adopted critical discourse analysis (CDA) with its three-dimensional framework: the descriptive, the interpretive and the explanatory. This choice is ascribed mainly to its effectiveness in triggering the students’ dynamic participation in most of the classroom activities. More importantly, the focus of interest is to draw the trainees' attention to the androcentric discourse as an all-encompassing aspect of the source texts (ST) and the target texts (TT) by suggesting ways to challenge the pre-established norms that govern languages and dictate the linguistic choices.
Through all the training classroom phases covered, the gendered discourse both in Arabic and English is found to be impenetrable, as if frozen in form and meaning. The two languages in use unfold that they possess a great deal of fixed sexist expressions that denigrate women both at the linguistic and socio-cultural levels. This asymmetrical denigration continued to appear in some male and female students’ translations during and after the training. Although many attempts were suggested by most trainees to neutralize some of them, they were hindered by the power of a sexist discourse that seems significantly trenchant to resist such intervention. However, it is not a question of finding the right gender-bias-free equivalents or gender-inclusive terms as suggested in feminist linguistics. It is rather about inquiring into the mentalities of the translators behind the translated words / texts that have been ossified in patriarchal norms to distribute roles and maintain power relations
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González Vázquez, Araceli. "Ontografía, epistemografía y animalidad: la obra paremiológica en árabe marroquí del sociólogo finlandés Edvard Westermarck." Miscelánea de Estudios Árabes y Hebraicos. Sección Árabe-Islam 72 (January 27, 2023): 39–68. http://dx.doi.org/10.30827/meaharabe.v72.25014.
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En este artículo, centrado en el libro Wit and Wisdom in Morocco: A Study of Native Proverbs, publicado por el sociólogo finlandés Edvard Westermarck en 1930, examino un corpus de proverbios de animales. Para abordar un estudio de las teorías locales sobre la animalidad, evalúo en qué medida el libro incluye una ontografía, una escritura sobre los seres, y una epistemografía, una escritura sobre puntos de vista nativos y formas de conocimiento. Igualmente, examino en qué medida el trabajo de Westermarck incluye la co-autoría de su principal interlocutor en Marruecos, Sidi Abdessalam El-Baqqali y de algunos otros colaboradores.
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Chetrit, Joseph Yossi. "Intimacy, Cooperation and Ambivalence." European Judaism 52, no. 2 (September 1, 2019): 18–30. http://dx.doi.org/10.3167/ej.2019.520203.
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This study deals with the entangled relations that developed between Jews and Berbers in Morocco. From the beginnings of the Arab rule, Jews lived as Dhimmis under the protection of Arab or Berber dynasties in urban centres, or Berber tribes and clans in rural ones. They not only shared the same spaces and material culture with the Berbers but also popular beliefs and practices, such as the veneration of saints, magical thinking, folk medicine and a great repertoire of Berber songs, dances, tales and proverbs. However, their asymmetrical political status as protectors and protected and their divergent Jewish and Muslim faiths led Berbers to ambivalent misconceptions about Jews and their forms of life, despite their intimate coexistence and their complementary economic cooperation. After a long separation, Berbers and Jews are currently attempting to reconstruct their memories of the other, and both parties seem to idealise their shared past.
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DERKAOUI, OTMANE, and Kebir Sandy. "Revisiting Cultural and Discursive Practices through Translating Ahmed Lamsyeh’s Anthology Bladi." International Journal of Linguistics and Translation Studies 5, no. 3 (June 14, 2024): 55–67. http://dx.doi.org/10.36892/ijlts.v5i3.469.
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Zajal poetry has been associated with music and entertainment since it emerged in the twelfth century. It may have been shared orally in the past but not documented by critics and anthologists due to its vernacular use of the language. This led to its obscurity until a new wave of zajal poets emerged in the late twentieth century in Morocco and in other parts of the Arab world. They revitalized this tradition with fresh viewpoints that addressed various cultural, social, and ideological aspects. However, it did not obtain the appropriate scholarly recognition. This work aims to reveal some cultural and discursive practices by translating a poem from Lamsyeh’s zajal anthology Bladi. The translation in this study utilizes a meaning-based approach to analyze the source material from linguistic, cultural, and postcolonial perspectives. It has been determined that certain culturally loaded terms and proverbs are somewhat un-translatable. Furthermore, this text reveals ideologies that raise problems and contradictions faced by the East in regard to both the West and the East itself.
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Brik Allah, Habib. "The Hassani dialect in southern Algeria between diversity and wealth." مجلة قضايا لغوية | Linguistic Issues Journal 1, no. 2 (July 2, 2023): 23–38. http://dx.doi.org/10.61850/lij.v1i2.104.
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The Hassani dialect is the dialect spoken in southern Algeria, it spreads - in addition to the city of Tindouf - in Sakia El Hamra and the Gold Valley in Mauritania, southern Morocco and northern Mali. It resulted from the mixing of the languages of the Arabs coming from the East with the Berber languages from Sanhaja on the one hand, and the African Negro elements on the other hand.
The Hassani dialect is distinguished by its interesting singing in various oral expressive styles. In a desert society in which writing and its means are reduced, oral expressions have become the only means of communication that convey experiences and preserve collective memory.
The Hassani dialect includes a rich poetic heritage, which is characterized by its various meters and circles that cover all aspects of expression. It also includes a large number of proverbs and wisdom that are distinguished by their connection to man and the earth.
In this study, we will deal with this diversity and what distinguishes it, through a reading in the Diwan manuscript of Hassan weld laerab in the Hassani dialect. He is one of the scholars of the city of Tindouf and its notables, who composed a huge collection in the Hassani dialect that is considered a reference to the social, cultural, and political life that prevailed in the city of Tindouf in the nineteenth century. This study comes as a new addition, as it aims to unveil the status of the Hassani dialect in southern Algeria, as it will contribute to preserving the Algerian identity. And in the formation of the Algerian personality, which is characterized by dialectical and cultural diversity.
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Outammat, Sara. "Traduire la culture orale : quelques aspects liés à la traduction dans le contexte Amazighe." Traduction et Langues 21, no. 1 (August 31, 2022): 205–25. http://dx.doi.org/10.52919/translang.v21i1.884.
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Translating Oral Culture : Some Translation Aspects In The Amazigh Context
Orality is a field of research that is gaining perpetually popularity among ethnologists, and linguists. The status of oral literature is so particular. It is like the other side of written literature, its secret voice, its ignored or feared side. In North Africa, oral literature has always existed, circulated, and is still alive and often considered subversive. Also, it often plays a decisive role in the constitution of cultural identities. To preserve its identity, the Amazigh people have built and struggled for the survival of their oral tradition/culture in time and space. This ongoing struggle of researchers, activists, and academic institutions is based on repetition, transcription, and translation. This study deals with ethnographic texts (oral tales) according to a translatological approach specifically the translatability of cultural issues. To test the translatability of Amazigh oral culture, we opted for tales as a special genre compared to other oral literary genres. Its specificity lies in the fact that it survives through storytelling, represents a community/culture, and can house all other forms of oral literature such as riddles, proverbs, poems, etc. Our study corpus consists of 18 unpublished oral Amazigh tales collected in southeastern Morocco (Aoufous, Tafilalet). Thanks to recording equipment, we were able to record meetings with storytellers (of different ages, professions, and intellectual levels) in many real storytelling situations. This analysis uses concrete examples related to the performance aspect and the cultural background of the tales in question by submitting each example to an ethnological and stylistic analysis before moving on to its translatability. It shows a set of aspects that shape Amazigh oral tale characteristics and pose cultural, linguistic, and stylistic challenges to the transcriber-translator. This academic contribution aims to discuss two main points: Firstly, the fact of switching from the oral world to the writing world as the first level of translation given the difference in codes, language, style, conditions of storytelling, and audience. And secondly, the cultural challenges posed by the transition from an African/Morrocan to a European/French culture such as the non-equivalence in literary genres, polysemic terms, culturemes, puns, and other elements tracing the cultural realities contained in Amazigh oral tales. What we have sought to show in this reflection is that: if the written literary text imposes a set of rules on translators, and forces them to take into account its linguistic and extralinguistic specificities, the oral artistic production requires double attention before and during the translation operation because it reflects a whole culture using gestural and vocal performance in front of a specific audience. Any gesture, sound, or silence carries symbol and meaning. Nothing comes of chance when it comes to the oral tradition that reflects a common socio-cultural system and worldview. In this case, it is recommended not to lose sight of the fact that what is significant for a person belonging to the culture of departure may not necessarily be so for someone else belonging to the culture of arrival. To open the cultural portals of the tale, the translator must show flexibility ( when it’s about choosing the suitable translation technics), and avoid any form of ethnocentrism by taking into consideration two important elements: Cultural resistance (knowing how much the tale is rooted in one's own culture) and Cultural distance (Knowing what distance separates the source tale from the target tale). In order to avoid, as far
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Ennaji, Moha. "Representations of women in Moroccan Arabic and Berber proverbs." International Journal of the Sociology of Language 2008, no. 190 (January 1, 2008). http://dx.doi.org/10.1515/ijsl.2008.017.
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