Recherches sur les dialectes d'Alep, de Baghdad et du Caire au 19\ue8me si\ue8cle. D\u2019apr\ue8s le Guide du voyageur en Orient d\u2019Elie B\ue9r\ue9zine (1842-1845)

Elie B\ue9r\ue9zine 1818 - 1896, professeur de langues orientales \ue0 l\u2019Universit\ue9 de Kazan et Saint P\ue9tersbourg, effectua entre (1842-1845) une mission de recherche en Orient, avec en main une dizaine de dialogues qu\u2019il exposait \ue0 ses informateurs \uabanonymes\ubb. Plus tard (1857) il publia les r\ue9sultats de cette mission dans son Guide du voyageur en Orient... en y exposant d\u2019abord ses dialogues (pp.5-14), puis leurs traductions dans les dialectes de Baghdad (pp.30-48), d\u2019Alep (pp.49-72) et du Caire (pp.73-95). Le privil\ue8ge de ce travail c\u2019est d\u2019avoir annot\ue9 le corpus en alphabet arabe transcrit en alphabet latin. Rares sont les sp\ue9cimens de ce texte. Le but de ce projet est celui de: 1) reproposer l\u2019\u153uvre de B\ue9r\ue9zine d\u2019une mani\ue8re plus accessible aux chercheurs, rangeant d\u2019une mani\ue8re synoptique son questionnaire et ses dialogues, faisant suivre chaque \ue9nonc\ue9 de son questionnaire fran\ue7ais, de ses vari\ue9t\ue9s de Baghdad, Alep et du Caire; 2) illustrer certains traits linguistiques qui distinguaient entre eux ses dialectes au 19\ue8me si\ue8cle; 3) \ue9valuer le but de sa mission et la cr\ue9dibilit\ue9 de son corpus linguistique; laissant aux arabisants d\u2019approfondir les aspects linguistiques qu\u2019ils pr\ue9f\ue8rent

Colloquial Arabic Teaching at Ca' Foscari

Since the '70s Ca' Foscari teachers have been facing the challenge of diglossia that typifies the Arab world where the oral use of Standard Arabic is reserved to specific situations, while colloquial varieties of the same language are used for ordinary conversations. Thus, learning Colloquial Arabic is a paramount need to communicate with native Arabic speakers. Moreover, diglottic proficiency is necessary to access several contemporary cultural outputs of the Arab world. This article describes the features of Arabic diglossia and instructional approaches meant to cope with the phenomenon. It then offers a brief account of Colloquial Arabic teaching at Ca' Foscari, which has been a European vanguard in the field

Po\ue9sie vernaculaire n\ue9o-arabe anticolonialiste au Moyen-Orient et au Proche-Orient

Since ancient times, the Neo Arabic speakers had their own \u201cdialectal literature\u201d. But the Religious and Pan Arabic nationalism accuse their poets and those who deal with their dialects to be enemy of Arabism and Islam, a foreigner agent of colonialism, arguing that only Standard Arabic is worth to be studied and written, being the language of the Coran and the official language of all Arabic countries. The aim of this paper is to illustrate how this dialectal literature fought French and British colonialism since the mid 19th century in Lebanon, Palestine, Yemen, Oman, Sudan and Egypt, proofing the high quality of their heritage and their anti colonialism commitment

Le n\ue9o-arabe chr\ue9tien du Mont-Liban (xv si\ue8cle) d'apr\ue8s le ms. Loueizeh 454 d'Ebn el-Qil\u101\u2018i

L'objectif g\ue9r\ue9nal de mes travaux est celui de jeter une plus grande clart\ue9 sur le processus de n\ue9o-arabisation du Liban, glanant sur ses manuscripts. Dans ce travail c'est le particulier qui a \ue9t\ue9 retenu, nous y allons illustrer trois \ue9l\ue9ments sp\ue9cifiques, pr\ue9sents dans la mad\u12b\u1e25a au Mont-Liban d\u2019Ibn al-Qil\u101\u2c1\u12b (16\ue8me 17\ue8me si\ue8cles). IQ \ue9crivit en moyen arabe - garchouni plusieurs lettres, \ue9p\ueetres et pr\ueaches, en prose et en vers d\u2019arguments vari\ue9s (historiques, religieux, astronomiques, etc.). Jusqu\u2019\ue0 pr\ue9sent tous ses textes ont \ue9t\ue9 reproduits en alphabet arabe. Personne, que je sache, n\u2019a consacr\ue9 plus d\u2019un paragraphe \ue0 son idiome linguistique et \ue0 la puissance prop\ue9deutique de sa po\ue9sie vernaculaire en moyen-arabe \ue9crites en alphabet syriaques (garchouni)

Gen\ue8se de la litt\ue9rature n\ue9o-arabe libanaise: terminus a quo

Quel est le plus ancien texte document\ue9 en litt\ue9rature n\ue9o-arabe libanaise et qui en est l\u2019auteur? Le terminus ad quem de sa gen\ue8se est l\u2019\ue9l\ue9gie de Ibn al-Qil\u101\u2c1\u12b sur son confr\ue8re Y\u1e25anna, soit sa mad\u12b\u1e25a sur le Mont-Liban (1493-1495), quel est son terminus a quo? Le po\ue8me de Sulaym\u101n al-I\u161l\u16b\u1e25\u12b sur la destruction de Tripoli et la fin de la domination des Francs recule cette date de deux si\ue8cles pr\ue8s (1289). S\u2019il est vrai que \u1e25ar\u101b \u1e6car\u101bulus est d\u2019un t\ue9moin oculaire, son texte, tel qu\u2019il se manifeste dans le manuscrit Vat. Syr. 231 est tr\ue8s \uabboiteux\ubb et plein de lacunes

Venezia descritta dal commerciante aleppino greco-ortodosso Ra'd nel 1656, secondo il Ms. Sbath 89

This article aims at describing the Weltanschauung of the Greek\u2013 orthodox Ra\u2018d as described in his travelogue to Venice, engaged in 1656, whose language was studied in Kallas, Travel accounts of Ra\u2018d. This traveller found himself home in a Catholic Christian world, like the Venitian, more than under the Sunnite Ottoman rule. His travelogue contains interesting descriptions of San Marco's basilica, the "tower" (torre) and its square (piazza), and memories of the Venetian way of life and traditions

Le type linguistique n\ue9o-arabe

Le rapport de parent\ue9 entre la langue arabe et le type linguistique n\ue9o-arabe ne peut pas faire table rase de tous les substrats existants lors des conqu\ueates arabes, ni des adstrats successifs, ni pr\ue9tendre que le superstrat des conqu\ue9rants n\u2019ait fait qu\u2019un, avant ou apr\ue8s ces conqu\ueates. Raison pour laquelle cet article plaide pour le r\ue9alisme linguistique, soutenant la th\ue8se que les dialectes n\ue9o-arabes sont n\ue9s par le nivellement d\u2019un substrat arabis\ue9 et un superstrat arabique ou, plus tard, d\u2019un m\ue9lange entre les substrats plus ou moins arabis\ue9s, A mi-chemin entre ces vari\ue9t\ue9s nous rangeons l\u2019arabe m\ue9lang\ue9 pr\ue9sent et les types linguistiques mill\ue9naires moyenne-arabes, farcis de pseudo- et d\u2019hyper-corrections

Favole allegoriche dal Manoscritto Vaticano Arabo 594

Scrolling through Elenco dei manoscritti arabi islamici della Biblioteca vaticana (The List of Islamic Arabic \u200emanuscripts in the Vatican Library) by Giorgio Levi Della Vida (1935, p. 65), I was intrigued by manuscript Vat. Ar. \u200e\u200e594, entitled Riw\u101y\u101t \u1e0di\u1e25kiyya (Humorous Tales), dating back to the 17th century. After examining its content, I was \u200eattracted to: a) its predominant use of Egyptian; b) its avant-garde intent to teach (what\u2019s more, in Italy), the \u200evernacular rather than classic or standard Arabic for communication purposes; c) I was amused by the ironic, moral \u200eand satirical nature of the text and its dialogue reworkings; d) I was struck by the originality of the description of its \u200eprotagonists that unfold and end with sui generis moral advice. For these reasons, I decided to study his fables (143r-\u200e\u200e187v), setting myself three main objectives: to illustrate a) the representations of the protagonists; b) some \u200echaracteristic linguistic elements of 17th century Egyptian; c) Italian-inspired avant-garde use of colloquial neo-Arabic \u200efor language teaching purposes, found in the works written in Rome at San Pietro in Montorio school.\u200