Those taking standard Arabic classes (CALP- Cognitive Academic Language Proficiency) will find my rhetoric confusing. I have informally studied Arabic in an attempt to communicate with native speakers using BICS(Basic Interpersonal Communication Skills).
For those interested in the social and cultural significance of my word choice in the passage, I will begin to decode and explain its meaning and cultural implications at the end of the post.
Below: Original and modified post with corrections. Introduction, specifically in a Saudi -Arabic dialect.
Notes: My writing is significantly faster than my speaking. Root words in Arabic make it easier to decode and decipher sentence( كتاب book ، اكتب write). Over- indulgence of انا -Could possibly be a reflection of individualistic culture in my writing. Hypercorrection and overgeneralization : tendency to apply grammatical "rule" or correction to all words. Need to remember to look for exceptions and focus on context.
(For more info. refer to Chomsky, Universal Grammar)
Progress.....
هلا يا بعدحي
.اهلين، انا اسمي شانون.... شانون اسم صعب...ناديني شوشو .شوشو بعد سهل
For those interested in the social and cultural significance of my word choice in the passage, I will begin to decode and explain its meaning and cultural implications at the end of the post.
Below: Original and modified post with corrections. Introduction, specifically in a Saudi -Arabic dialect.
Notes: My writing is significantly faster than my speaking. Root words in Arabic make it easier to decode and decipher sentence( كتاب book ، اكتب write). Over- indulgence of انا -Could possibly be a reflection of individualistic culture in my writing. Hypercorrection and overgeneralization : tendency to apply grammatical "rule" or correction to all words. Need to remember to look for exceptions and focus on context.
(For more info. refer to Chomsky, Universal Grammar)
Progress.....
هلا يا بعدحي
.اهلين، انا اسمي شانون.... شانون اسم صعب...ناديني شوشو .شوشو بعد سهل
بكره، انا سوف اشاهد كرة القدم في التلفزيون. يعني انا احب الهلال لاني احب سكسوكة ياسر القحطاني
صحيح، السكسوكه حلوه لكن الشكشوكة بعد حلوه. امس اناطبخت بيض و ثوم و طماطم.
ايضا، انا صنعت القهوة وشاي دم غزال
انا احب السفر.ذهبت الى مصر.ذهبت الى السوق. اشتريت عصير مانجو. مره حلو !!ا
.بعدين، ركبت على الجمل. اناسوف اذهب الى البر و اشاهد صقر ابيض
انا احب استمع الى الاغاني.استمعت الى ماكلمور. هو من واشنطن-شمال غرب.انا ايضامن شمال غرب،يعني انا من ورغون
انا احب ورغون و كالفورنيا، يعني امريكي حجازي. انا ذهبت الى كالفورنيا و ذهبت الى استراحه زيتون.
انا اكلت كثير من الزيتون.
.اليوم، مشمس جداََ. بعدين، انا سوف آذهب الى ستاربكس و انا سوف اشرب موكا فرابوكسينو
-----------------------------
هلا يا بعدي
هلا يا بعدي
اهلين، انا اسمي شانون.... شانون اسم صعب...ناديني شوشو .شوشو بعد سهل
بكره، اناسوف اشاهد كرة القدم في التلفزيون. يعني انا احب الهلال لان احب سكسوكتك ياسر القحطاني.
صحيح، سكسوكه حلو لكن شكشوكة بعد حلوه. امس اناطبخت بيض و ثوم و طماطم.
ايضا، انا صنعت القهوة وشاي دم غزال
انا احب السفر.ذهبت الي مصر.ذهبت الي السوق. شتريت عصير مانجو. مره حلوه !!ا
بعدين، ركبت علي الجمل. اناسوف اذهب الي البر و اشاهد الصقر ابيض
انا احب استمع الغاني.استمعت ماكلمور. هو من واشنطن-شمال غرب.انا ايضامن شمال غرب،يعني انا من ورغون
انا احب ورغون و كالفورنيا، يعني امريكي حجازي. انا ذهبت الي كالفورنيا و ذهبت الي استرحه زيتون.
انا اكلت كثيرا زيتون.
اليوم، مشمس جداََ. بعدين، انا سوف ذهب الي ستاربكس و انا سوف اشرب موكا فرابوكسينو
بعدبعدين انا سوف اكمل واجبات.
I selected the greeting, "hala ya b3d hey", for it is used in northern Saudi and most commonly associated with the Alshammari tribe. It can be used by other native Arab speakers, but is mostly used as a social identity marker within the Alshammary tribe and those that identify w/the northern region, specifically the city, حائل. I have also observered non-northern / non Alshammari tribes use ya b3d hey. The context in these situations was to demonstrate and identify with other speakers of bedoin roots.
"ya b3d hey" is also heard from from those in Kuwait and in Iraq (southern region). I can usually distinguish the speaker's background from their word choice and through the other words used in dialogue- context of the convo. Example, "ya b3d hey" followed by "shlonich" as opposed to "ya b3d hey" followed by "shlonik". The use of ج (jim-ch sound at the end of words) is placed on many endings of words when talking to individuals from Kuwait. This is not always the case, for in some areas in the Gulf region ج endings are placed when the receiver is female . Example- M speaker to F receiver: How are you? كفيج "kayfich" instead of "kayfeek" كفيك .
However, one can usually decode the origin of the speaker from the usage of supporting words and context of the dialogue. Word choice, deshdasha(kw) vs. thobe(ksa), duwaniya(kw) vs istra7a(ksa). Even the stress and emphasis on certain letters, can help in learning about the origin of the speaker ( example hard ط of 5leej vs soft ط almost becoming a ت of Shams countries).
Knowing the origin of the speaker can be useful when establishing trust and is useful in understanding the way the speaker views and interacts with the surrounding environment.
Note: Many Arabs are cognizant of the difference of word choice and may code switch in certain circumstances. To "fit in" there is an attempt to subscribe to the local culture and language. Example, a Saudi from central region may intentionally use the word ويد instead of كثيره when conversing with an Emirati and an Emirati may intentionally code switch to واجد when conversing with a Saudi from the central (najdi) region. The aspect of "pride", nationalism, saving face are important social constructs in the Middle East. I have found it easier to establish mutual respect by communicating in the language that the receiver feels most familiar and comfortable with.
Tribes, family name, and in-group out-group is important to many collectivist cultures. One may reply in informal conversation و نعم after introductions.
I would describe it as vocal emphasis and acknowledgement of the speaker's name. I have not heard it in formal conversation. Also, it is more commonly spoken with those that identify with bedoin roots.
Example: Two male speakers.
Speaker A: هلا،انا نواف ابن نايف العتيبي
Speaker B: اهلين، و نعم
Speaker A: ما عليك زود
Speaker B: خخخخاي شلونك يا آخوي؟
I selected the greeting, "hala ya b3d hey", for it is used in northern Saudi and most commonly associated with the Alshammari tribe. It can be used by other native Arab speakers, but is mostly used as a social identity marker within the Alshammary tribe and those that identify w/the northern region, specifically the city, حائل. I have also observered non-northern / non Alshammari tribes use ya b3d hey. The context in these situations was to demonstrate and identify with other speakers of bedoin roots.
"ya b3d hey" is also heard from from those in Kuwait and in Iraq (southern region). I can usually distinguish the speaker's background from their word choice and through the other words used in dialogue- context of the convo. Example, "ya b3d hey" followed by "shlonich" as opposed to "ya b3d hey" followed by "shlonik". The use of ج (jim-ch sound at the end of words) is placed on many endings of words when talking to individuals from Kuwait. This is not always the case, for in some areas in the Gulf region ج endings are placed when the receiver is female . Example- M speaker to F receiver: How are you? كفيج "kayfich" instead of "kayfeek" كفيك .
However, one can usually decode the origin of the speaker from the usage of supporting words and context of the dialogue. Word choice, deshdasha(kw) vs. thobe(ksa), duwaniya(kw) vs istra7a(ksa). Even the stress and emphasis on certain letters, can help in learning about the origin of the speaker ( example hard ط of 5leej vs soft ط almost becoming a ت of Shams countries).
Knowing the origin of the speaker can be useful when establishing trust and is useful in understanding the way the speaker views and interacts with the surrounding environment.
Note: Many Arabs are cognizant of the difference of word choice and may code switch in certain circumstances. To "fit in" there is an attempt to subscribe to the local culture and language. Example, a Saudi from central region may intentionally use the word ويد instead of كثيره when conversing with an Emirati and an Emirati may intentionally code switch to واجد when conversing with a Saudi from the central (najdi) region. The aspect of "pride", nationalism, saving face are important social constructs in the Middle East. I have found it easier to establish mutual respect by communicating in the language that the receiver feels most familiar and comfortable with.
I discuss Alhilal, a popular soccer team in Saudi with fans concentrated in the Najdi, central region. Usually if one is from Hijazi, western region one would identity more with Ittihad soccer club. The concept of soccer(called football) is tied with stigmas, social identity, and "saudiness". In comparison to other GCC countries, S3odi can be seen as culturally, linguistically, and ethnically homogenous. However, there is a large immigrant population and individuals that carry multiple cultural identities. They are predominantly concentrated in the Jeddah(hijazi) or Alkhobar (alsharqia) regions. The notion of tribes and belonging to a tribe is culturally significant and is even used in establishing in-group/out-group dynamics in sporting events and social functions. Since Ittihad is in the western region and the denizens demographically are more ethically diverse, rival team fans may call someone 110 vs 220, where 220 is "pure" with identification with a tribe in comparison to 110 meaning mixed. Please note that this is an offensive term and should not be used lightly and would better to never be used in any context. How one will perceive the comment is dependent upon the closeness one is to the individual and the social context of the situation. Thus, there are often instigating remarks at soccer matches or online forums (one team trolling the other) by calling the Ittihad team 110, mixed, people from the sea, and other terms that insinuate an "outgroup" comparison.
Tribes, family name, and in-group out-group is important to many collectivist cultures. One may reply in informal conversation و نعم after introductions.
I would describe it as vocal emphasis and acknowledgement of the speaker's name. I have not heard it in formal conversation. Also, it is more commonly spoken with those that identify with bedoin roots.
Example: Two male speakers.
Speaker A: هلا،انا نواف ابن نايف العتيبي
Speaker B: اهلين، و نعم
Speaker A: ما عليك زود
Speaker B: خخخخاي شلونك يا آخوي؟
Also, I mention Yasser Alqatani, a notorious soccer player(notorious for a rumor has circulated that he was caught in the istra7a conducting in socially inappropriate behavior). He is a player that is popular w/both men and women. I personally do not know much about Yasser and expressed my like for his "saksooka".The saksooka is the facial hair similar to a goatee that men sport. I express liking shakshooka, an egg breakfast dish that is similar in spelling and phonetic sound to saksooka. سكسوكه.. شكشوكه ش س
- I mention making tea "blood of the gazelle". In some regions this descriptor is used to demonstrate that one has mastery over tea(chai) making skills.
- White falcon. White falcons are associated with prestige and are significantly more difficult to catch and more expensive in comparison to other falcons.
-I describe Oregon as American hijazi, comparing the western part of the USA to the western part of Saudi. One will understand what I am trying to communicate, however it is awkward to compare "hijazi" and label the west coast as American hijazi. Once again, an example of how language translation is difficult when acquiring L2. Cultural factors, context, and what is signified by a word change the meaning and influence how language is communicated and decoded.
- I visited an olive farm in northern Cali. It was a farm that produced and sold locally and would promote olive products by allowing visitors to olive tasting events and visit the farm for social functions. This type of farm is similar to vineyards that open on the weekend and allow picnics and wine tasting. Many farms in Oregon and Cali encourage local interaction and have this type of atmosphere. The word for farm in Arabic does not signify the image and meaning I wanted to express. I explained it as an "olive istra7a". This sounds awkward and makes no sense to a native Arab speaker. In an attempt to circumvent language barriers, I at time create my own words to try to explain American cultural aspects.
- I visited an olive farm in northern Cali. It was a farm that produced and sold locally and would promote olive products by allowing visitors to olive tasting events and visit the farm for social functions. This type of farm is similar to vineyards that open on the weekend and allow picnics and wine tasting. Many farms in Oregon and Cali encourage local interaction and have this type of atmosphere. The word for farm in Arabic does not signify the image and meaning I wanted to express. I explained it as an "olive istra7a". This sounds awkward and makes no sense to a native Arab speaker. In an attempt to circumvent language barriers, I at time create my own words to try to explain American cultural aspects.
- I would like to note that all comments I make are from an observational standpoint. A popular saying in Arabic is " not every finger is the same". My observations come from my limited exposure to a culture and those that subscribe to certain social constructs within this culture.
- I use my rhetoric as an attempt to communicate and introduce myself in the Saudi context using BICS.
My intent was to be light and intertwine culture and humor. What is seen as humor or funny is subjective and one must take precautions in order to not offend. I have encountered the use of alliteration in humorous situations : " don't be مسكينه be سكينه", thus why I included saksooka/shakshooka.
I have encountered other Americans that have expressed that their interactions with specifically Gulf region Arabs are stoic and never laugh. There was also a comedy our in 2011 with the soul purpose of undermining stereotypes. This tour was successful in some countries while met more difficulty in the Gulf region. I believe cultural sensitivity is needed. For example, a "your momma " joke would be taken very offensively in the Middle East. Also, political jokes are best to be avoided in a region that is politically volatile.
There are certain cultural aspects that cannot be described or understood through an ethnocentric eye. One has to remove their L1 and L1 culture and observe from a L2 linguistic and cultural standpoint. How does one explain the cultural significance of "chai?" When one enters the majles tea will be offered. This cannot be compared to the social norm of offering water, tea, or coffee to guests in American culture. There is no direct comparison.
How does one explain " علي خشمك\ علي خشمي" or "من عيوني" ?
I can state that 3ly 5shmy means " on top of my nose" and is commonly used as a response to someone close when they ask for a favor- meaning I will do whatever it is, no matter what. However, that only touches the surface of meaning.
My intent was to be light and intertwine culture and humor. What is seen as humor or funny is subjective and one must take precautions in order to not offend. I have encountered the use of alliteration in humorous situations : " don't be مسكينه be سكينه", thus why I included saksooka/shakshooka.
I have encountered other Americans that have expressed that their interactions with specifically Gulf region Arabs are stoic and never laugh. There was also a comedy our in 2011 with the soul purpose of undermining stereotypes. This tour was successful in some countries while met more difficulty in the Gulf region. I believe cultural sensitivity is needed. For example, a "your momma " joke would be taken very offensively in the Middle East. Also, political jokes are best to be avoided in a region that is politically volatile.
There are certain cultural aspects that cannot be described or understood through an ethnocentric eye. One has to remove their L1 and L1 culture and observe from a L2 linguistic and cultural standpoint. How does one explain the cultural significance of "chai?" When one enters the majles tea will be offered. This cannot be compared to the social norm of offering water, tea, or coffee to guests in American culture. There is no direct comparison.
How does one explain " علي خشمك\ علي خشمي" or "من عيوني" ?
I can state that 3ly 5shmy means " on top of my nose" and is commonly used as a response to someone close when they ask for a favor- meaning I will do whatever it is, no matter what. However, that only touches the surface of meaning.
