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saxelmwifo enis swavlebis sakiTxebi: problemebi da gamowvevebi Issues of State Language Teaching; Problems and Challenges variety either. Along with territorial dialects and Literary Arabic, there is also a third linguistic conglomerate: the so-called Standard Arabic” (N.Ejibadze, 2010:22-23, in Georgian). Along with this, it is of fundamental importance here that Literary Arabic, despite the fact that exactly it is the form of the high status, is not the native language of any Arab, it is never spoken during informal conversations. At the time of bilingual situations there are two linguistic forms, often belonging to different linguistic spaces, having an equal status towards one another. In case of Egypt, in the diachrony of the last centuries, this was, on the one hand, Arabic and, on the other one, with respect to changes of historical realia, - Turkish, French, or at present, English. The history of Egypt has witnessed periods when the local population, already Arabicized for centuries, more precisely, its aristocratic part, did not even know Arabic, received an education e.g. in Turkish, and spoke Turkish. This fact posed a great problem at the time of communication between representatives of different social strata of the population, as its low, uneducated part (and such can be found abundantly in Egypt of the 21 st c. as well) spoke only its native Egyptian dialect. The situation changed after the reforms of Muhammad Ali. Representatives of the high social stratum as well as talented youths of modest means were educated in Europe, mostly, in France, and later – in England. As a result, a new linguistic format penetrated into the Egyptian reality. From the position of the present reality, it would not be exact to note that the situation in entire Egypt is bilingual. But for one stratum of the population the situation is indeed complex: on the one hand – bilingual, and on the other one – diglossic as well. This is the part of the population, which receives a European, according to the present-day situation, English-language education. As a result, a youth brought up in Egypt has a perfect command of English (and sometimes of other European languages), also speaks the Cairo vernacular (a certain standard variant of the Arabic dialect of Egypt), which in synthesis with one another results in a bilingual situation. On the one hand, these youths have to live in a diglossic society, where a factor defining diglossia is opposition of this dialect and Literary Arabic. Practice shows that the majority of these youths speak Literary Arabic very poorly, because this is the language which the Arab children study at school, and this part of the Egyptian youth studies at school European languages at a higher level than Arabic. They continue studies in European and American universities, and if these higher educational institutions are on the territory of Egypt, during the university years, they have to study Literary Arabic, which presents great problems for them. Those who speak with the status of the native language one form of the Arabic language – a dialect (in particular, mostly, the Cairo vernacular), practically are not familiar with the other form of Arabic – the literary language, and often start to study it from the beginning, in the same way as speakers of another language. It should be taken into account that Arabic diglossia, being a natural co-existence of literary and spoken languages, manifests a specificity in the fact that if on the one hand there is a great number of dialects, on the other one (that of the literary language) there are two languages – classical (fuóçā) and modern (standard). The first is only a written language, and the other has the full function, but its communicative purpose is very restricted by the dialects. Another difficulty is that the literary standard-language does not have its own graphic and orthographic system and when it uses the classical one, it does not/cannot mark its own peculiarities (the Arabic alphabet is consonantal). Finally, in place of the literary language there is one graphic system, i.e. one language in the graphic expression, which has two representatives. One might say that we have certain heterography when one and the same text (graphic language) is read/deciphered in two ways. “In the graphic expression there exists only one language, not two. The standard-language is completely based on the classical graphic system (along with this, in principle – on the classical grammar as well, if we do not take into consideration some changes, not very difficult to describe). Hence, only the speech representation creates a fundamental difference between the classical and modern languages…” (A. Silagadze, 2010:8, in Georgian ) . . For working in the Arabic world, management of business correspondence, working with documentation, etc. it is necessary to know Literary Arabic, namely, grammar. How, with the help of which language do these youths study the grammar of the Literary Arabic language? A characteristic phenomenon of any segment of the Arabic society is the so-called code switching, in which it is implied that during speech an Arab uses different forms of Arabic, from the dialect to Literary Arabic – different variants of language gradation, which depends on the change of the situation, the status of the thought to be expressed, the qualification of the relation with an interlocutor, and other parameters. In this regard, special studies were carried out even during public speeches of Presidents of Egypt. For example, in public speeches of Pres- 276
saxelmwifo enis swavlebis sakiTxebi: problemebi da gamowvevebi Issues of State Language Teaching; Problems and Challenges ident Nasser Literary Arabic was heard as “the language of abstract, idealized or metaphorical messages”, whereas as soon as he touched upon “topics associated with the specific, physical, strictly personalized”, he switched the speech code to the dialect (Encyclopedia of Arabic Language and Linguistics: 419) . This is a variant of the so-called code switching, which is an accompanying phenomenon of the speech of every Egyptian (and every Arab) and implies code switching inside one language – Arabic, between its different levels. In the Arabic reality there is also another, bilingual variant of code switching, when code switching occurs from one language to another and vice versa. The observation of the given part of the Egyptian youth demonstrates that they preferably resort to the second variant of code switching. This is the case, in particular, when these youths study Literary Arabic, its grammar. In the American University of Cairo lectures of grammar of the Literary Arabic language take place in the regime of permanent bilingualism. The Egyptian dialect (naturally, its standard variant, the so-called Cairo speech) is represented with the status of the basic spoken language, whereas the constant object of code switching is the English language. This has its own, not only sociolinguistic reasons. A peculiarity of traditional – classical grammar is that as compared with modern, e.g. English grammatical terminology, some grammatical terms are less comfortable, which is manifested in the fact that the Classical Arabic variant does not correspond to only one specific, but at the same time to several concepts. For example, the Arab grammarians denote by the word çarf “a sound, letter, consonant, particle”; by the word maçall - “case, syntactic status of a word”; by the word wazn – “a model/pattern, paradigm”, in versification – “meter of the verse form”, it is also used as a musical term in Arabic music, etc. On the other hand, 100% of the students have a perfect command of English, a language in which one, quite definite term corresponds to each of these concepts, which avoids any ambiguity. The situation becomes complicated with regard to the dialect, which does not and must not have linguistic terminology. Thereby the reason, time, place of code switching is defined. Another reason is that as compared with Arabic Arabistics proper, Western Arabistics has a simplified approach to the Arabic grammar, which is more acceptable and easy to understand for persons of Western education, than the traditional Arabic approach. E.g. in the Arabic-language grammar there is not a special term to denote the word “form” (a very significant category of Arabic morphology, derivation) (the word wazn is used, which has a quite general meaning and implies any word model). Here too the reason of code switching and reasonability of shifting to concretized English lexemes are defined naturally. One more reason may be the greater extent of economy of the second language (modern English) in some cases as compared with Arabic, e.g. in Arabic one concept is expressed by a definition having a comparatively complex syntactic construction, whereas in the other language it is conveyed by a single lexeme: ’iddiġām(u) çarfayin(i) l-‘illa(ti) for the term “diphthong”, etc. This phenomenon is frequent in Arabic in cases when Arabic resorts to its own resources in order to render certain concepts, describes the meaning of a concept (as in case of “diphthong”), or translates the foreign title of a comparatively new concept. REFERENCES C.A. Ferguson, 1971: Diglossia, Language Structure and Language Use, Stanford, California, 1971. S. Kaye, 1994: Formal vs. Informal in Arabic: Diglossia, Triglossia, Tetraglossia, etc., Poliglossia – Multiglossia, Journal of Arabic Linguistics, N 27, 1994, 47-66. Code-switching: Encyclopedia of Arabic Language and Linguistics, v. I, Brill-London, 2006; Codeswitching, 414 – 421. A.Silagadze, 2010: The Modern Arabic Language: Specificity and Teaching Problem, Introductory Article for Manual of the Modern Arabic Language. Tbilisi, 2010 (in Georgian). N.Ejibadze, 2010: Grammar of the Egyptian Dialect, I, Tbilisi, 2010 (in Georgian). 277
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REFERENCES saxelmwifo enis swavlebi
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