Academic literature on the topic 'Panjbai language'

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<br>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

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.

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.<br>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.Ed.)--York University, 2007. Graduate Programme in Education.<br>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