Dissertations / Theses on the topic 'Panjabis'

Aquesta tesi explora les actituds, tant vers les llengües d’origen com vers el català, el castellà i l’anglès, dels immigrants panjabis adults a Catalunya. S’han entrevistat panjabis procedents de l’Índia i del Pakistan i autòctons, amb l’objectiu de conèixer tant les actituds dels immigrants com les percepcions que en té la societat d’arribada. Es complementa el coneixement de les actituds vers les llengües d’origen mitjançant una anàlisi de la premsa índia i pakistanesa. L’anàlisi identifica un contínuum d’actituds i en construeix unes tipologies. La variabilitat més gran es troba en les actituds vers el panjabi i el català, ja que les actituds vers les llengües dominants són positives en general. Quant a la relació entre les actituds vers les llengües d’origen i d’arribada, es conclou que no necessàriament existeix transposició d’actituds. La tesi acaba amb recomanacions per a l’acollida lingüística en relació amb el català i el panjabi.
This thesis explores adult Panjabi immigrants’ attitudes in Catalonia towards the languages of their countries of origin, as well as Catalan, Spanish and English. Panjabi immigrants of either Indian or Pakistani origin, as well as autochthonous people, were interviewed with the objective of knowing about the immigrants’ attitudes and about the perceptions of the society of arrival. Data on the attitudes towards the languages from the immigrants’ countries of origin were completed with an exploration of the Indian and Pakistani press. Through the analysis, a continuum of attitudes was identified, which allowed the construction of some typologies. The greatest variability was found in the attitudes towards the Panjabi and Catalan languages, since the attitudes towards dominant languages were positive in general. Regarding the relationship between the attitudes towards the languages of origin and the languages of arrival, it is concluded that there is not necessarily a transposition of attitudes. Finally, some measures to improve language reception related to the Catalan and Panjabi languages are suggested.

Thesis (M.A.)--University of California, San Diego, 2010.
Title from first page of PDF file (viewed April 14, 2010). Available via ProQuest Digital Dissertations. Includes bibliographical references (p. 75-78).

The research presented in this thesis details the linguistic patterns of two contact varieties of English spoken in the UK. Based on an analysis of recordings made in two British cities, the research assesses the influence of Panjabi on the English spoken in Bradford and Leicester. In addition, it considers what the role and influence of the respective regional ‘Anglo English’ variety is having on the development of the contact variety in each location. The research here focusses on variation in voice quality, the vowels FACE, GOAT and GOOSE, and the realisation of /r/. For voice quality, a vocal profile analysis (e.g. Laver 1980) was completed for each of the speakers included in the corpus with characteristic vocal settings observed among Panjabi and Anglo English groups. The results from a dynamic vowel analysis of F1 and F2 variation across the trajectory for FACE, GOAT and GOOSE illustrated that despite the cross regional similarities which are observable in Panjabi English, local interpretations are crucial. A combined auditory and acoustic analysis of /r/ in word initial and medial position revealed divergent regional patterns in Panjabi English. A number of arguments are put forward to account for the linguistic parallels reported here, and more widely, in contact varieties of English in the UK. The findings of the thesis contribute to a growing body of work that explores the development of contact varieties spoken in the UK, with this thesis concentrating on the development of ‘Panjabi English’ in two locations simultaneously. The patterns observed are accounted for by considering research from both language and dialect contact research, with the thesis drawing together ideas from these two separate fields. The claims put forward argue that the similar patterns observed can be considered to be independent innovations, with contact processes accounting for the linguistic correspondences.

Le panjabi, en tous ses dialectes, est une langue indo-aryenne lointainement issue du sanskrit comme le français l’est du latin et parlée aujourd’hui par plus de 108 millions de locuteurs au Pakistan et par plus de 42 millions en Inde. Cette répartition résulte de la partition de l’Inde britannique en 1947 entre l’Union indienne (ou, plus simplement, l’Inde) et le Pakistan, qui vit la province du Panjab – dont le nom, les « cinq eaux » en persan, renvoie aux cinq grands affluents de rive gauche de l’Indus – divisée selon une ligne de partage attribuant au Pakistan les districts à majorité musulmane et à l’Inde les districts à majorité hindoue ou sikhe. Du côté indien, en 1966, le nouvel État province du Panjab, linguistiquement composite, fut à la suite d’un long mouvement d’agitation des sikhs, divisée en trois États de l’Union, dont le Panjab avec pour langue officielle le panjabi. Du côté pakistanais, le Panjab devint l’une des provinces du nouveau pays. Mais les gouvernements pakistanais successifs ont établi l’ourdou comme langue officielle du Pakistan et du Panjab, sans jamais reconnaître au panjabi le moindre statut officiel dans la province où il est parlé comme langue maternelle par la quasi-totalité de la population. Or il existe en panjabi une riche et diverse littérature dont les premières attestations remontent au 16e siècle. Toute une partie de cette littérature s’est développée en contexte musulman et en écriture arabe adaptée, et elle forme l’héritage littéraire des Panjabis pakistanais. Une telle situation a très vite généré des tensions au Pakistan, des intellectuels panjabis réclamant un statut pour leur langue dans un pays où les tensions sociales et politiques ont toujours été très vives et où la démocratie a toujours été menacée par une armée toute puissante et des forces islamistes très actives. C’est ce que les chercheurs ont appellé le mouvement panjabi, et notre thèse porte sur les débuts de ce mouvement, jusqu’en 1960. Notre thèse se présente en deux grandes parties. La première est consacrée au contexte dans lequel est né le mouvement panjabi : politique linguistique d’imposition de l’ourdou d’une part, et mouvements linguistiques nés en réaction à ladite politique d’autre part, dans les autres provinces de ce qu’était le Pakistan d’avant la sécession de son aile orientale, devenue le Bangladesh, et au Panjab, à propos duquel est retracée l’histoire du début des mouvements de défense et de diffusion du panjabi. La deuxième partie, qui relève autant de l’histoire sociale que de l’histoire culturelle, commence par caractériser le champ intellectuel de Lahore, capitale politique et intellectuelle du Panjab pakistanais. Dans ce champ, nous identifions trois groupes agissant pour la promotion du panjabi, que nous appellons respectivement traditionaliste, marxiste et moderniste. Nous avons procédé à l’histoire de chacun de ces groupes jusqu’en 1960, présentant et étudiant ses activités et sa production littéraire ainsi que son discours et le profil social de ses membres et caractérisant sa stratégie et son impact
Punjabi is an Indo-Aryan language spoken today by more than 108 million speakers in Pakistan and by more than 42 million in India. This distribution results from the partition of British India in 1947 between the Indian Union and Pakistan, as a consequence of which the province of Punjab was divided along a line attributing to Pakistan the predominantly Muslim districts and to India the predominantly Hindu or Sikh districts. On the Indian side, in 1966, the new, linguistically composite, province of Punjab was the result of a long movement of Sikh agitation, divided into three states of the Union, including Punjab with Punjabi as its official language. .On the Pakistani side, Punjab became one of the provinces of the new country. But successive Pakistani governments have established Urdu as the official language of Pakistan and Punjab, without ever granting to Punjabi any official status in the province where it is spoken as a mother tongue by almost the entire population. There is a rich and diverse literature in Punjabi, whose earliest records date back to the 16th century. Much of this literature has developed in Muslim context and adapted Arabic writing, and it forms the literary legacy of the Pakistani Punjabis. Such a situation very quickly generated tensions in Pakistan, with Punjabi intellectuals demanding a status for their language in a country where social and political tensions have always been very strong and where democracy has always been threatened by an all-powerful army and very active Islamist forces.This is what scholars have called the Punjabi movement, and my thesis focuses on the beginnings of this movement, until 1960. My thesis is divided in two major parts. The first is devoted to the context in which the Punjabi movement was born: linguistic policy of imposition of Urdu on the one hand, and linguistic movements born in reaction to the said policy on the other hand, in the other provinces of what was Pakistan before the secession of its eastern wing, as well as in Punjab. I have in this part presented the history of the Punjabi movement in undivided India (until 1947).The second part begins with a mapping of the intellectual field of Lahore, the political and intellectual capital of the Pakistani Punjab. In this field, I have identified three groups acting for the promotion of Punjabi, which I have called respectively Traditionalists, Marxists and Modernists. I have traced the history of each of these groups until 1960, presenting and analyzing its activities and literary output as well as its discourse and the social profile of its members and characterizing its strategy and impact

This is a sociolinguistic study of the language patterns of ten young mother tongue Panjabi-speaking children. The children are exposed to English on entry into nursery school around the age of three years. Thus their bilingualism is acquired sequentially and develops within a basically monolingual and monocultural educational system. Participant observation in school was the methodology utilised to collect the child language data. The same method was not suitable for collecting naturalistic child language data at home. Instead, mothers' reports of the families' language use at home were gathered by means of informal interviews. Teachers' opinions on various aspects of the education of children becoming bilingual in their classrooms were also obtained by interviews. Considerable variation was found to exist in the classroom communication of the ten children, all from very similar cultural, socio-econornic and socio-cultural backgrounds. In three different school settings - classroom, home corner and picture description - all the children used more English than Panjabi. Clear patterns of language choice emerged from the data; code choice was found to be affected by certain characteristics of the interlocutor, audience, domain and activity; various types of language alternation were identified. Most of the time the children showed that they had acquired the necessary skills to function adequately as bilingual speakers. Mothers' and teachers' opinions about linguistic and educational issues provided a useful context to supplement the extensive child language data obtained. This sociolinguistic study of bilingualism in the current British educational context highlights the children's linguistic skills. However, in doing so, many questions are raised about the adequacy of current provision for non-native English-speaking children growing up in Britain today.

Punjabi, a language primarily spoken throughout Pakistan and in the northern Indian state of Punjab, is one of a few closely related Indo-Aryan languages, including Lahnda and Western Pahari, or Dogri-Kangri, which are counted among the world's tone languages, despite having no genetic link to other recognized tone languages. Few grammars have been published for Punjabi, and of those available, the grammars either fail to discuss the existence of lexical tone or note tone only in passing, and these disagree among themselves on even the number of tones. Unfortunately, those grammars which do make note of the presence of lexical tone often fail to discuss the tone patterns or tonemics of Punjabi in a linguistically meaningful way or provide substantial evidentiary support for their own claims regarding tone pattern. This may be due to the fact that, unlike Chinese, which has a contrastive pitch on each syllable, Punjabi "does not lean heavily on pitch phonemes" (Malik, 1995). Still, they are widely evident in the spoken language and are in need of descriptive research supported by significant empirical data. It is the conclusion of this research that the high and low tones found in the Panjabi language can be directly correlated to the classic Gurmukhi orthography. The script features historically aspirated and unaspirated variations of most consonants, which, in certain phonemic environments, are explicit indicators of the tonal qualities found in the spoken language.

The thesis examines the development of the short story in Pakistan Panjab from 1947 to 1980. While the main focus is on short stories by the major Panjab-born authors of the period writing in Urdu, the principal literary language of the province, attention is also paid to the emergence of short story writing in the rival local languages, Panjabi and Siraiki. The first part of the thesis consists of three general chapters designed to establish the necessary overall context for the subsequent discussion of the work of individual writers. These chapters deal in turn (1) with the successive regimes which have governed Pakistan, with particular reference to their often abrupt shifts in cultural policy; (2) with the complex patterns of language use in Pakistan, especially the implications for the status of Urdu caused by the immigration of the Urdu-speaking Muhajirs from India and the subsequent rise of local nationalism in the country's provinces; and (3) with a survey of the place of literature in Pakistani culture and society, particularly the role of the short story. The second part deals with the work of leading writers and schools. Separate chapters (4-8) are successively devoted to the description and analysis of the Urdu stories of Ahmad Madim Qasimi, Ashfaq Ahmad, Bano Qudsia, Mas'ud Ash'ar and Anwar Sajjad, while chapter 9 covers the Urdu stories of the Young writers of the Rawalpindi-Islamabad school, chapters 10 is devoted to stories written in Panjabi during the period, and chapter 11 to the still more recent emergence of short stories in Siraiki. A brief concluding chapter is followed by a comprehensive bibliography of the primary and secondary sources which, together with interviews conducted with the writers whose work is dealt with here, from the basis of this thesis.

Pakpattan, aujourd'hui située dans le Panjab pakistanais, est à maints égards dominée par un important sanctuaire soufi, celui d'un célèbre saint C̱ẖis̱ẖtī du 13ème siècle, le ̳s̱ẖaiḵẖ Farīd al-Dīn Mas ūd Ganj-i S̱ẖakar (mort en 1265), plus connu sous le nom de Bābā Farīd. Ce dernier est devenu la source de l'autorité religieuse locale à travers le couvent qu'il a établi lui-même à Pakpattan (anciennement Ajūdhan). Depuis sa mort en 1265, son héritage s'est perpétué à Pakpattan, principalement représenté par ses descendants en ligne directe et le vaste complexe du sanctuaire. Le prestige socioreligieux du sanctuaire et des personnes en ayant la charge a ouvert la voie à l'enracinement de l'autorité politique et économique du sanctuaire dans la région durant la période médiévale, -autorité qui se manifeste en particulier à travers le statut prestigieux conféré au sajjāda-nis̱ẖīn. Le passage aux mains de Britanniques du pouvoir politique central en Inde au 19e siècle a des répercussions importantes sur le fonctionnement de l'autorité locale du sanctuaire. Un processus de redéfinition de l'autorité du sanctuaire s'engage à travers l'établissement d'institutions officielles, ce qui a des conséquences d'une portée considérable pour la shrine culture. Le prestige politique et économique du sanctuaire a diminué considérablement et même les affaires religieuses internes n'ont pu échapper au contrôle de l'Etat. Celui-ci s'est emparé du rôle joué par le sanctuaire et par son desservant dans la période précoloniale, remplaçant le desservant du sanctuaire dans la plupart de ses rôles sociaux, économiques et politiques. Le sanctuaire a perdu une bonne partie de son autorité locale, et il est devenu le lieu d'un ritualisme symbolique réalisé a nom de Bābā Farīd, révéré comme une figure spirituelle clé de la période médiévale. .
Pakpattan, a small town in what is now Pakistani Punjab, is a city whose life, in many regards, is dominated by major Sufi shrine, that of a renowned 13th century C̱ẖis̱ẖtī Sufi saint, s̱ẖaiḵẖ Farīd al-Dīn Mas ūd Ganj-i S̱ẖakar (1265), popularly known as Bābā Farīd. The latter proved to be the source of the local religious authority of the conver he established in Pakpattan (old Ajūdhan). From the time of his demise in 1265, his legacy continues in Pakpattar mainly represented by his lineal descendants and the vast shrine complex. The socio-religious prestige of the shrine an its successive custodians paved way for the eventual establishment of shrine's local political and economic authority i the region during the medieval period that reflected the local shrine culture, manifested through the prestigious statu of its ajjāda-nis̱ẖīn. The dynamics of the shrine's local authority took a new turn with the emergence of the moder state in the region, when the British East India Company annexed the Punjab in 1849. The local authority of the shrin of Baba Farïd and the local Sufi shrine culture in Pakpattan has been highly affected when a process of redefining th local authority of the shrine took place through official institutions. The political and economic prestige of the shrin decreased substantially in Pakpattan and even the internai religious-spiritual matters of the shrine couId not escape fror the modern state's encroachment. The state gradually took-over the socio-religious and political mediatory role playe by the shrine and its custodian in the pre-colonial period, thereby replacing the shrine custodian in most of his socia economic, and even religious roles. The shrine has lost most of its local authority and has become a place of symboli ritualism performed in the na me of Baba Farïd, revered as a key spiritual figure of the medieval period. .

This thesis examines the state formation process in Panjab and the qualitative change in the hegemony of elites from Muslims to non Muslims in the first half of the nineteenth centuiy. The work argues that after the emergence of the Sikh faith in the fifteenth century there appeared on the social fabric of elites two distinct categories Muslim and the non Muslim, The emergence and expansion of the Sikh religious ethos and the political ambitions of its leadership influenced the political scenario in Panjab under the Mughal rulers. It is the argument here that even though Muslim and Sikh religious leaderships engaged with each other, the conversion of Panjabis both from Hindu and Muslim backgrounds to Sikhism began to create problems for the Muslim elites in Panjab. The religious group of Muslims existed w ith that of the Sikh and the Hindus but at the time of political tensions, clear allegiances were formed between the two groups, especially at the moments when the call of Jehad {a religious call to war for the followers of Islam) was given by the Muslim elites. The vision of a state not controlled by the Muslim elites, who were Mughals or Afghans, became fundamental for the new non Muslim elites of the Panjab. The particular case studies of Multan, Kashmir and Peshawar, examine the process of change from the Muslim elites to the non Muslim elites. It is postulated in the work that though the ideology of Islam as the common factor became instrumental in the aligning together of many tribal elites, it could not sustain the alliance against the non Muslims, in the region beyond the river Indus, due to various inter rivalries between different Muslim groups. The thesis examines the reasons behind the sustenance of the state under Ranjit Singh and the policies adopted by him which gave him the right to establish his legitimate domination over his majority Muslim subjects. This aspect of deriving legitimacy from Muslim subjects by Ranjit Singh has been examined in five different areas of governance, namely religious policy, justice, army, agrarian policy and the formation of new Muslim elites.

Canadian politicians have stated that India-Canada relations are grounded in "people-to-people links". These links have been formed over the last century through a process of immigration that articulates specific regions of India—Doaba in Punjab—with particular regions of Canada—initially British Columbia, and now the metropolitan areas of Toronto and Vancouver. Employing the theoretical lens of transnationalism and a methodological approach based on networks, this thesis argues that the presence of extensive transnational linkages connecting immigrants to their sites of origin, rather than limit national Canadian citizenship practice, can actually enhance it. I examine how Punjabi immigrants activate linkages that span borders and fuse distant communities and localities, as well as highlighting how the state is involved in the regulation and monitoring of such connections. My findings indicate that the operation of state officials varies according to the nature of the exchange. Whereas immigration is differentially controlled at the micro-scale of the individual according to a range of factors such as race, class and gender; inanimate objects such as goods and capital are less regulated, despite the significant material effects associated with their transmission. Indian immigrants are not however, passive recipients of state regulation at the scale of the individual, and instead emerge as active participants in a Canadian democratic system that enables the individual to challenge certain bureaucratic decisions and hold federal departments accountable. In addition, contrary to ideas of transnational immigrant actors possessing new forms of transnational or "post-national" citizenship, this research suggests that immigrants value the traditional right of citizenship to protect national borders and determine who may gain access.

Thesis (M.Ed.)--York University, 2007. Graduate Programme in Education.
Typescript. Includes bibliographical references (leaves 114-116). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR29545

Thesis (Ph. D.)--University of Wisconsin--Madison, 1985.
Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 74-79).