DOCSLIB.ORG

Le Français De Tunisie. Normes Ou Formes Endogènes

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Le Français De Tunisie. Normes Ou Formes Endogènes Présence Francophone: Revue internationale de langue et de littérature Volume 76 Number 1 Des normes endogènes légitimées Article 6 par la pratique littéraire 6-1-2011 Le français de Tunisie. Normes ou formes endogènes Foued Laroussi Université de Rouen Follow this and additional works at: https://crossworks.holycross.edu/pf Part of the African History Commons, African Languages and Societies Commons, African Studies Commons, French and Francophone Language and Literature Commons, Linguistic Anthropology Commons, and the Social and Cultural Anthropology Commons Recommended Citation Laroussi, Foued (2011) "Le français de Tunisie. Normes ou formes endogènes," Présence Francophone: Revue internationale de langue et de littérature: Vol. 76 : No. 1 , Article 6. Available at: https://crossworks.holycross.edu/pf/vol76/iss1/6 This Dossier is brought to you for free and open access by CrossWorks. It has been accepted for inclusion in Présence Francophone: Revue internationale de langue et de littérature by an authorized editor of CrossWorks. Laroussi: Le français de Tunisie 40 Foued LAROUSSI Université de Rouen Le français de Tunisie. Normes ou formes endogènes Résumé : L’article traite de quelques aspects lexicaux et morphosyntaxiques du français de Tunisie à partir d’exemples extraits d’ouvrages littéraires et d’organes de presse. Il s’agit pour la plupart de lexies empruntées à l’arabe tunisien et dont certaines sont attestées par le français de référence. Le débat sur le français de Tunisie s’inscrit aussi dans un contexte sociolinguistique plurilingue dans lequel les usagers adoptent à son égard des positions différentes, voire antagoniques. Si certains tentent de légitimer une norme endogène, d’autres restent attachés à la norme exogène qu’ils considèrent comme la référence, surtout au sein de l’école. Emprunt, français de référence, français de Tunisie, normes endogènes, particularités lexicales, plurilinguisme, polynomie Introduction a présence étrangère en Tunisie, élément constitutif de l’identité Ldu pays, est historiquement ancrée. Toutefois, en l’espace de quelques décennies, les rapports au passé, aux langues, aux cultures et au mythe ont profondément changé. La place de l’arabe est devenue plus dominante dans de nombreux secteurs de la vie quotidienne ; les rapports au français ne sont plus perçus et ne se gèrent plus de la même façon qu’au lendemain de l’indépendance du pays. L’anglais est de plus en plus convoité par les jeunes et sa pratique concurrence celle du français. Mais ce dernier, fortement enraciné au niveau institutionnel, médium d’enseignement et surtout principale langue des ressortissants tunisiens en Europe, son effacement du paysage sociolinguistique tunisien n’est pas pour demain. Grâce à l’immigration maghrébine, trait d’union entre les rives nord et sud de la Méditerranée qui participe à l’enrichissement des répertoires verbaux, le français occupera encore une bonne place en Tunisie. La construction des identités langagières, loin d’être une opération exclusivement linguistique reposant sur une « bonne » ou une Présence Francophone, no 76, 011 Published by CrossWorks, 2011 1 Présence Francophone: Revue internationale de langue et de littérature, Vol. 76, No. 1 [2011], Art. 6 Le français de Tunisie. Normes ou formes endogènes 4 « mauvaise » maîtrise du code linguistique, dépend profondément des rapports de force au sein de la société tunisienne. La question « qui parle quelle langue ? » est transcendée par d’autres questions : « qui est qui ? » et « qui détient quel statut social ? ». Considérations glottopolitiques Peut-on éviter la question de la norme quand on étudie la variabilité du français en Tunisie ? Assiste-t-on à des processus de valorisation des différences pour en faire des éléments d’individuation sociolinguistique ou, au contraire, constate-t-on des attitudes stigmatisant les normes endogènes ? Les formes d’appropriation du français par les Tunisiens francophones réfèrent-elles à des normes endogènes ou valorisent-elles la norme du français de référence, au sens de Michel Francard et al. (000 et 00) ? Malgré les spécificités phonétiques, lexicales et morphosyntaxiques du français de Tunisie, l’idéologie linguistique dominante reste majoritairement réfractaire au syntagme « français tunisien » car, dit-on, il serait perçu comme un français « marginalisé » par rapport au français de référence. Pour cerner la variabilité du français de Tunisie, il faut s’interroger sur les instances de réglage qui pèsent sur les pratiques langagières. Quelles sont ces instances et comment fonctionnent-elles ? Si les langues sont entre autres enjeux de pouvoirs institutionnels, le système éducatif tunisien serait-il prêt à concevoir une didactique du français fondée sur la prise en compte de la norme endogène ? Usagers et décideurs tunisiens sont-ils prêts à accepter une norme endogène et à en tenir compte dans leur conception de l’enseignement du français ? Aussi cela implique-t-il, au sein de l’espace francophone, la reconnaissance de variétés considérées jusque-là comme des écarts par rapport à la norme de référence. Partant, cette reconnaissance ne conduirait-elle pas à la mise en cause de l’hégémonie de la norme exogène, n’instaurerait-elle pas de nouveaux rapports entre le centre et la périphérie et ne substituerait-elle pas à la notion d’espace francophone celle de « polyfrancophonie », au sens d’Yves Gambier et al. (99) ? La conception de l’espace francophone peut-elle être fondée sur la notion de polynomie, au sens de Jean-Baptiste Marcellesi (99) ? Deux précisions sont https://crossworks.holycross.edu/pf/vol76/iss1/6 2 Laroussi: Le français de Tunisie 4 Foued Laroussi d'entrée de jeu nécessaires à la réflexion théorique : d’abord, la notion de polynomie est différente de celle des normes multiples, car elle implique une « échelle de polynomisation » (Gambier, 99) ; ensuite, toute variation n’infère pas la polynomie qui appelle systématiquement la notion d’intertolérance linguistique, notion qui ne doit pas être confondue avec une vision consensuelle des pratiques langagières. L’adoption d’une démarche polynomique pour l’étude du français de Tunisie conduit à s’interroger sur les rapports qu’il entretient avec les autres langues en place, sur le rôle qu’il joue en Tunisie et sur la façon dont il est perçu par les usagers. Pourquoi les uns le considèrent-ils comme un instrument d’ouverture sur le monde alors que les autres le perçoivent comme une ancienne langue coloniale ? Comment analyser les figements identitaires dans un pays où, paradoxalement, se dessinent des mouvements d’ouverture sur l’autre et de repli sur soi ? Dans un tel contexte, des questions élémentaires en apparence telles que « qu’est-ce qu’un Tunisien francophone ? » et « qui parle le français en Tunisie ? » soulèvent immédiatement des difficultés insolubles, parce que liées à l’identification des langues et aux enjeux sociaux du conflit linguistique. Endogénéité, endogénéisation, particularismes La norme linguistique est une abstraction construite sur un système de représentations sociales et élaborée par idéalisation des usages linguistiques des groupes socio-culturellement hégémoniques. Elle constitue un aspect particulier des normes sociales, dans la mesure où la langue elle-même est régie par un ensemble de règles variables en fonction du contexte, du milieu et des usages. Plusieurs niveaux de langue coexistent, sont enchevêtrés et impliquent des normes multiples, bien qu’au niveau scolaire, les acteurs du système éducatif tunisien ne reconnaissent que la norme académique du français de référence. Le concept de « normes endogènes » est attribué à Gabriel Manessy (994 ; 995) qui a constaté, à partir de ses recherches en Afrique, l’émergence de formes locales du français ; ce constat l’a conduit à élaborer son concept en se fondant sur des critères linguistiques et sociaux. Pour lui, la norme endogène n’existe que dans un rapport interactif avec la norme exogène qui sert de référence. En Tunisie, malgré l’existence d’un écart important entre Published by CrossWorks, 2011 3 Présence Francophone: Revue internationale de langue et de littérature, Vol. 76, No. 1 [2011], Art. 6 Le français de Tunisie. Normes ou formes endogènes 4 la norme endogène et la norme de référence, c’est celle-ci qui est enseignée à l’école pour les raisons évoquées plus haut. L’utilisation des particularités lexicales par des écrivains francophones ne change rien à la donne, puisque le milieu scolaire tunisien se réfère à la seule norme académique. Selon moi, les deux normes (endogène et exogène) ne doivent pas être envisagées dans un rapport conflictuel (l’existence de l’une n’exclut pas celle de l’autre), mais dans un rapport de complémentarité. La reconnaissance de la norme endogène du français de Tunisie pourrait constituer une avancée, voire un atout pour la didactique du français en permettant, par exemple, de réduire autant que faire se peut l’effet de l’insécurité linguistique des écoliers tunisiens. Aussi le recours à la norme endogène par la presse écrite et la littérature tunisienne de langue française lui confère une certaine légitimité, ce qui ne signifie pas une légitimation d’une sous-norme qui serait le produit d’une « mauvaise » appropriation de la norme exogène. Il s’agit plutôt d’une appropriation fondée sur la diversité culturelle et linguistique qui ne conduit nullement à l’appauvrissement du français, mais à son enrichissement. Le statut du français de Tunisie Quiconque s’intéresse au discours que les Tunisiens portent sur le
Load more

Recommended publications
  • Tunisia (Tunisian Republic)
    CultureGramsTM World Edition 2018 Tunisia (Tunisian Republic) History BACKGROUND Early Civilizations Throughout its history, Tunisia was a crossroads of many Land and Climate civilizations. Tunisia's indigenous inhabitants are known Tunisia covers an area twice as big as Austria or slightly collectively as Berbers, but a more accurate indigenous term larger than the U.S. state of Georgia. Hundreds of miles of for them is Imazighen (Amazigh, singular). Phoenicians sandy beaches line Tunisia's Mediterranean coastline. The founded Carthage in 814 BC. The Romans fought Carthage in Atlas Mountains, which span Morocco and Algeria, extend three Punic Wars, eventually destroying it in 146 BC. into northern Tunisia from the west. The Jebel ech Chambi is Islamic and French Influence Tunisia's highest mountain, at 5,066 feet (1,544 meters). The two major influences shaping modern Tunisian society Tunisia's central region rises to a plateau and then gives way are Islam and the remnants of French colonialism. Islam came to the semidesert terrain of the Sahel. Further south, dry salt with invading Arabs in the seventh century AD. Indigenous lakes and scattered oases border the Sahara Desert. groups gradually adopted the Arabic language and customs, About 18 percent of Tunisia's land is arable, and 15 and Tunisia became a center of Islamic culture. The Turkish percent is used for permanent crops (such as citrus). Olives, Ottoman Empire ruled the area between 1574 and 1881. olive oil, and citrus fruits are major agricultural products. Economic difficulties and French colonial interests led to the Orange orchards are found in the Cap Bon (the northeastern Treaty of Bardo (1881), which made Tunisia a French peninsula).
    [Show full text]
  • A Study of Stambeli in Digital Media
    SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Spring 2019 A Study of Stambeli in Digital Media Nneka Mogbo Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the African Languages and Societies Commons, African Studies Commons, Ethnomusicology Commons, Music Performance Commons, Religion Commons, Sociology of Culture Commons, and the Sociology of Religion Commons A Study of Stambeli in Digital Media Nneka Mogbo Mounir Khélifa, Academic Director Dr. Raja Labadi, Advisor Wofford College Intercultural Studies Major Sidi Bou Saïd, Tunisia Submitted in partial fulfillment of the requirements for Tunisia and Italy: Politics and Religious Integration in the Mediterranean, SIT Study Abroad Spring 2019 Abstract This research paper explores stambeli, a traditional spiritual music in Tunisia, by understanding its musical and spiritual components then identifying ways it is presented in digital media. Stambeli is shaped by pre-Islamic West African animist beliefs, spiritual healing and trances. The genre arrived in Tunisia when sub-Saharan Africans arrived in the north through slavery, migration or trade from present-day countries like Mauritania, Mali and Chad. Today, it is a geographic and cultural intersection of sub-Saharan, North and West African influences. Mogbo 2 Acknowledgements This paper would not be possible without the support of my advisor, Dr. Raja Labadi and the Spring 2019 SIT Tunisia academic staff: Mounir Khélifa, Alia Lamããne Ben Cheikh and Amina Brik. I am grateful to my host family for their hospitality and support throughout my academic semester and research period in Tunisia. I am especially grateful for my host sister, Rym Bouderbala, who helped me navigate translations.
    [Show full text]
  • The Spoken Arabic of Egypt ;
    CORNELL UNIVERSITY LIBRARY WiLLARD FiSKE Endowment ""'""•"y PJ 6779.W7I" Library ..SROken Arabic of Egypt 3 19P4 026 887 152 Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924026887152 THE SPOKEN ARABIC OF EGYPT THE SPOKEN ARABIC OE EGYPT JiY- J. SELDEN WILLMOEE, M.A. ONE Of THE JUDGES OP THE NATIVE COURT OF APPEAL AT CAIRO LONDON DAVID NUTT, 57-59 LONG ACRE ?3 W13 ^ Printed by Ballantynb, Hanson &> Co. At the Ballantyne Press CX/vW^ INTRODUCTION Professor Sheldon Amos once remarked to me that Egyptian Arabic had been a hopeless puzzle to him, which he despaired of ever being able to master, until he fell across Spitta Bey's grammar of the language. Then all became clear at once. Spitta's work was indeed a model of the way in which a spoken living language should be scientifically studied. But it was necessarily the work of a pioneer. It opened the way which others should follow and complete. The work that was begun by Spitta seems to me to have been finished by Mr. Willmore. The present volume contains an exhaustive account of the Cairene dialect of Egyptian Arabic as it is spoken to-day. On the practical side it will be welcomed by those who live in Egypt and wish to understand and be understood by the natives. But it will be qiiite as much welcomed by the student of scientific philology.
    [Show full text]
  • Tunisie Tunisia
    TUNISIETUNISIA ROUTEUMAYYAD DES OMEYYADES ROUTE Umayyad Route TUNISIA UMAYYAD ROUTE Umayyad Route Tunisia. Umayyad Route 1st Edition, 2016 Copyright …… Index Edition Andalusian Public Foundation El legado andalusí Introduction Texts Mohamed Lamine Chaabani (secrétaire général de l’Association Liaisons Méditerranéennes); Mustapha Ben Soyah; Office National du Tourisme Tunisien (ONTT) Umayyad Project (ENPI) 5 Photographs Office National du Tourisme Tunisien; Fundación Pública Andaluza El legado andalusí; Tunisia. History and heritage 7 Association Environnement et Patrimoine d’El Jem; Inmaculada Cortés; Carmen Pozuelo; Shutterstock Umayyad and Modern Arab Food. Graphic Design, layout and maps José Manuel Vargas Diosayuda. Diseño Editorial Gastronomy in Tunis 25 Printing XXXXXX Itinerary Free distribution ISBN Kairouan 34 978-84-96395-84-8 El Jem 50 Legal Deposit Number XXXXX-2016 Monastir 60 All rights reserved. No part of this publication may be reproduced, nor transmitted or recorded by any information Sousse 74 retrieval system in any form or by any means, either mechanical, photochemical, electronic, photocopying or otherwise without written permission of the editors. Zaghouan 88 © of the edition: Andalusian Public Foundation El legado andalusí. Tunis 102 © of texts: their authors © of pictures: their authors Bibliography 138 The Umayyad Route is a project funded by the European Neighbourhood and Partnership Instrument (ENPI) and led by the Andalusian Public Foundation El legado andalusí. It gathers a network of partners in seven countries
    [Show full text]
  • ECFG-Morocco-2020R.Pdf
    About this Guide This guide is designed to prepare you to deploy to culturally complex environments and achieve mission objectives. The fundamental information contained within will help you understand the cultural dimension of your assigned location and gain skills necessary for success. The guide consists of 2 ECFG M parts: Part 1 introduces “Culture General,” the foundational knowledge you need to operate effectively in any global environment. orocco Part 2 presents “Culture Specific” Morocco, focusing on unique cultural features of Moroccan society and is designed to complement other pre-deployment training. It applies culture-general concepts to help increase your knowledge of your assigned deployment location. For further information, visit the Air Force Culture and Language Center (AFCLC) website at www.airuniversity.af.edu/AFCLC/ or contact AFCLC’s Region Team at [email protected]. Disclaimer: All text is the property of the AFCLC and may not be modified by a change in title, content, or labeling. It may be reproduced in its current format with the expressed permission of the AFCLC. All photography is provided as a courtesy of the US government, Wikimedia, and other sources as indicated. GENERAL CULTURE CULTURE PART 1 – CULTURE GENERAL What is Culture? Fundamental to all aspects of human existence, culture shapes the way humans view life and functions as a tool we use to adapt to our social and physical environments. A culture is the sum of all of the beliefs, values, behaviors, and symbols that have meaning for a society. All human beings have culture, and individuals within a culture share a general set of beliefs and values.
    [Show full text]
  • Survival Phrases - Arabic (Part 1) Lessons 1-30
    Survival Phrases - Arabic (Part 1) Lessons 1-30 Stop! Before you go on...Learn more Arabic at ArabicPod101.com! Get your FREE Lifetime Account at www.ArabicPod101.com/survival1 now! Learn twice as much, twice as fast with Survival Phrases - Arabic and ArabicPod101.com together! In fact, most people who learn with Survival Phrases - Arabic become members of ArabicPod101.com. It's FREE to join, and you'll get a special ArabicPod101.com member only training guide: 10 Best Ways to Learn Arabic Fast. So what are you waiting for? Click here to get your FREE Lifetime Account in less than a minute! Dear Valued Customer, Start speaking Arabic in minutes, and grasp the language, culture and customs in just minutes more with Survival Phrases - Arabic, a completely new way to master the basics of Arabic! Survival Phrases - Arabic will have you speaking with proper pronunciation from the very first lesson and arm you with cultural insight and other information to utterly shock and amaze your friends travel companions and people you meet along the way. In Survival Phrases - Arabic you will master Arabic and protocol for the following situations: Part 1 (Lessons 1-30) ★ Basic Greetings, etiquette and manners ★ Basic survival communication for every situation ★ Ordering the food you want at restaurants ★ Table manners that will impress! © 2007 SurvivalPhrases.com - Arabic. All Rights Reserved. ★ Basic Counting ★ Internet Cafe, not as easy as you think! ★ Finding your way in the local market and SHOPPING ★ Money exchange and tips on money usage ★ Taking the subway, long distance trains, and buses with confidence Be sure to read the lesson notes for additional tips and information that will make learning basic Arabic and Arabic culture even easier.
    [Show full text]
  • Saviours of Islamic Spirit
    ISLAMIC BOOKS HUB ( islamicbookshub.wordpress.com ) http://islamicbookshub.wordpress.com/ ISLAMIC) BOOKS islamicbookshub.wordpress.com HUB ( http://islamicbookshub.wordpress.com/ ISLAMIC) BOOKS islamicbookshub.wordpress.com HUB ( http://islamicbookshub.wordpress.com/ internal deterioration caused by ignorance of the masses, pro­ tested against external encroachments of alien thought and customs and called a halt to the decadence of Muslim society by summoning it back to the original purity and order of Islam. Their techniques differed according to their circumstances and needs of the time, but they all tried to re-create the true bonds of relationship between the believer and the Supreme Being. It has to be borne in mind, in this context, that by the middle of the eighth century the centre1 of Islamic religious and intellectual activities had shifted itself to India where a power­ ful Muslim power had been firmly established. Simultaneously, the ravages of the Mongols had destroyed all traces of culture and civilization from Turkistan and Persia, in the east, to Syria and borders of Egypt, in the west, and extinquished the lamp of Abbasid Caliphate for ever. For several hundred years to come, India had to assume the educational and intellectual and and religious and spiritual leadership of the world of Islam. A historian has thus inevitably to turn his attention to this new centre of Islam. It is for this reason that a portion of this volume and one or two subsequent volumes, whenever they are written, would have to be devoted to the revivalist movement in this country. The reader will find in this volume a new religious dimension of Islam revealed by Makhdum Sheikh Sharaf ud-dln Yahya Maneri.
    [Show full text]
  • Palabras Del Imam Husain Ibn Ali
    Palabras del Imam Husain Ibn Ali (La paz sea con él) Desde Medina hasta Karbalá Autor: Ayatola Muhammad Sadeq Naymi (Primera Parte) Traducción: Zohre Rabbani Colaboración: Masuma Assad de Paz y Fátima Paz Dedicado a: Su Santa Eminencia, el Señor y Líder de los mártires Aba ‘Abdellahil Husain (la paz sea con él) y a todos los mártires que ofrecieron su sangre en defensa de los hijos de Fátima Zahrá con el fin de aniquilar el dominio de Iazid Ibn Mu’auiah. A los mártires y a quienes dibujaron sus mortajas con flores de sangre en la Revolución Islámica procurando eliminar el dominio de los colonialistas y los “Iazid” de la época cayeron mártires. “Hubo, en verdad, una señal para vosotros en los dos grupos que se enfrentaron. Un grupo combatió en la senda de Dios y el otro era incrédulo." án Sura 3:13) (Cor Ua badala muhyatahu fika liastanqidda ‘ibadaka minal yahalati u hhairatiz zalal Oh Dios, Husain (la paz sea con él), ofreció su sangre en Tu camino, para rescatar a Tus siervos de la ignorancia y de la perturbación de su desvío. (Parte dela Ziarah (salutación) del día de arba’in (a los cuarenta días de su martirio) www.islamoriente.com 1 INDICE Dedicado a: .................................................................................................................................. 1 Introducción ................................................................................................................................ 3 Desde Medina hasta la Meca .................................................................................................... 5 Al gobernador de Medina ........................................................................................................... 5 La respuesta a Maruan Ibn Hakam.............................................................................................. 9 Dos roles diferentes en la lucha de los Imames (la paz sea con ellos). ..................................... 10 Junto a la tumba del Enviado de Dios (La paz sea con él y su descendencia) .........................
    [Show full text]
  • Aspects of the Political Theory of Imam Muhammad Shirazi
    Aspects of the Political Theory of Imam Muhammad Shirazi By Muhammad G. Ayub fountain books BM Box 8545 London WC1N 3XX UK In association with Al-Kawthar Fountain Books PO Box 11851 Dasmah 35159 Kuwait First published 1999. Second edition 2004. ISBN 1-903323-01-0 © fountain books All rights reserved. No part of this publication may be reproduced, stored in retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of fountain books. British Library Cataloguing in Publication Data. A catalogue record for this book is available from the British Library. ii Table of Contents Table of Contents iii Foreword v Grand Ayatollah Muhammad Shirazi vii Introduction 1 Freedom 2 The Fundamental Principle in Mankind is Freedom 2 From Liberty to Liberation 6 Living Manifestation 10 Freedom and Social Laws 13 Freedom and Oneness-of-Allah 16 Conclusion 18 Party Organisation 20 The Necessity of Organisation 20 Social Development 21 The Freedom of Groups 21 The Social Revolution 28 Non-Violence 35 1- The Islamic Legal evidence 35 2- The Infallible Tradition 36 3- Sound Thought 37 4- Experience 37 Justice 43 1- The Foundation of the Islamic State. 43 2- Equal Opportunity 44 3- Ownership 44 4- Redistribution of Wealth 44 5- Criteria for the Ruler 45 Islamic Unity 47 The Idea 47 iii Aspects and Fields 47 I. Unity of the Islamic Leadership 48 II. Unity of the Islamic Movement 48 III. Unity of the Islamic Movements 49 IV. Unity of Muslims (Sunni and Shi'a) 50 V.
    [Show full text]
  • Czech and Slovak Literature in English
    Czech and Slovak Literature in English A Bibliography Second Edition Czech and Slovak Literature in English A Bibliography Second Edition By George J. Kovtun European Division Library of Congress Washington 1988 Library of Congress Cataloging-in-Publication Data Kovtun, George J. Czech and Slovak literature in English. Includes indexes. Supt. of Docs, no.: LC 1.12/2:C99 1. Czech literature—Translations into English— Bibliography. 2. Slovak literature—Translations into English—Bibliography. 3. English literature—Translations from Czech—Bibliography. 4. English literature— Translations from Slovak—Bibliography. I, Library of Congress. European Division. II. Title. Z2138.L5K68 1988 [PG5145.E1] 016.8918'6 87-17004 ISBN 0-8444-0578-7 Cover: English readers, as depicted in Karel Capek's Letters from England, translated by Paul Selver. (DA630.C18 1925) For sale by the Superintendent of Documents, U.S. Government Printing Office, Washington, D.C. 20402 Contents Page Preface to Second Edition v Preface to First Edition vii A. Anthologies (Prose and Poetry) 1 B. Anthologies (Folklore) 11 C. General History and Criticism 15 D. Czech Authors ­ 43 E. Slovak Authors 125 Indexes Czech Authors 141 Slovak Authors 144 Authors and Editors of Anthologies and Other Works 145 Translators 149 Preface to the Second Edition This new edition of Czech and Slovak Literature in English is a revised, expanded, and updated version of the first edition, published in 1984, which is now out of print and which this new volume thus supersedes. Selected works produced over the four-year period 1983-1986 were added to the previous biblio­ graphic record and several errors and omissions were corrected.
    [Show full text]
  • The Influence of Persian Language and Literature on Arab Culture
    International Journal of Educational Research and Technology Volume 2, Issue 2, December 2011: 80 - 86 ISSN 0976-4089 Journal’s URL: www.soeagra.com/ijert.htm Original Article The Influence of Persian Language and Literature on Arab Culture Mohammad Khosravi Shakib Department of Persian Language and Literature, Human Science Faculty, Lorestan University, I. R. Iran. E- Mail: [email protected] ABSTRACT With the rise of Persian influence, the roughness of Arab life was softened and there opened an era of culture, toleration, and scientific research. The practice of oral tradition was also giving place to recorded statement and historical narrative, a change hastened by the scholarly tendencies introduced from the East. INTRODUCTION In the early days of the Prophet’s mission, there were only seventeen men in the tribe of Quraysh, who could read or write. (Professor Edward Browne, 2002). It is said that Mo’allaqat, the seven Arabic poems written in pre-Mohammedan times and inscribed in gold on rolls of coptic cloth and hung up on the curtains covering the Ka’aba were selected by the Iranian Hammad who seeing how little the Arabs cared for poetry urged them to study the poems. In this period, Hammad knew more than any one else about the Arabic poetry. Before the advent of Islam, the Arabs had a negligible literature and scant poetry. It was the Iranians who after their conversion to Islam, feeling the need to learn the language of the Qur’an, began to use that language for other purposes. The knowledge of Arabic was essential and indispensable for religious worship, and the correct reading of the Qur’an was impossible without it.
    [Show full text]
  • Iran's Zarif Sees No Military Way out of Syrian Crisis
    IRGC kills 5 Trump calls Iran to cut gasoline Iranian photog 2412members of PJAK 3 for Obama’s imports with $14b finishes first at NATION in border clash INTERNATIONAL resignation ECONOMY refinery expansion ART& CULTURE Polisholish ccontestontest WWW.TEHRANTIMES.COM I N T E R N A T I O N A L D A I L Y Iran wins fifth straight title at Freestyle World Cup 11 12 Pages Price 10,000 Rials 38th year No.12575 Tuesday JUNE 14, 2016 Khordad 25, 1395 Ramadan 8, 1437 Assad paying for resisting anti-Iran Saudi-Turkish- Iran’s Zarif sees no military Qatari push in 2011 EXCLUSIVE INTERVIEW way out of Syrian crisis By Ali Kushki POLITICAL TEHRAN — Tehran believes that the Iranian Foreign Affairs Minister made the remarks in Norwegian officials. “While there is one military dimen- TEHRAN — Iran has been the only regional powerhouse deskSyrian crisis cannot be brought to a a joint press conference with his Norwegian counterpart sion to the Syrian crisis, it is only through political rather backing the Syrian government as of 2011 when the crisis halt through foreign intervention, insisting on its four- Børge Brende in the capital Oslo on Monday. than military solutions that it can be halted,” Zarif was broke out in the country. stage plan as a best possible solution. Zarif arrived in Norway on Monday to meet senior quoted as saying. 2 Unlike Tehran’s commitment to the neighboring country, other regional states, including Saudi Arabia, Turkey, and Qatar have shown open hostility, leaving no stone unturned to topple the Assad administration.
    [Show full text]