Примењена лингвистика у част Ранку Бугарском - Језик у

JEZIK U UPOTREBI / LANGUAGE IN USE
nian, the former Serbo-Croatian, Albanian, Romani, Greek and/or one or more of
the Balkan Romance languages. 6 Some of them are more widespread than others,
some are still standard, some obsolete, and some dialectal, but they all have their
places in the histories of the Balkan languages. The issue of route of transmission
is also complex, insofar as Arabisms entered Malay not only directly but also via
Persianisms in Indic (cf. Jones 2007: xxii). In a sense the Balkan case is simpler,
since words ultimately of Arabic origin that entered the Balkans via sources other
than Turkish, e.g. via ancient contacts between Arabs and Europeans or other
West European intermediaries (e.g. admiral), are not connected with the spread
of Islam. The vocabulary of Arabic origin that entered the Balkan languages via
Turkish, however, was accompanied by the conversion of significant numbers of
speakers of all the Balkan languages to Islam, and, moreover, the vocabulary was
shared by their Christian neighbors (see especially Jašar-Nasteva 2001).
Beg (1979: 109-141) includes a lexicon of over 1200 Arabic loanwords in
Malay and gives some commentary on stylistic usage. Here I would argue that we
need to make a clear distinction between what Kaptein (1995) calls Kitap-Malay,
i.e. Malay used either as translation or commentary specifically related to Islamic
themes, and Malay that is not so intended. Of greatest interest to us here are those
Arabisms that can be said to relate to general culture or to Islamic culture without
necessarily being limited to Islam. Thus, for example, the use of the expression insyaAllah
in Malay and inshallah or ishala (‘if God wills [it]’) in the Balkans reflects
a caution with respect to the future that, while associated with Islam, in the Balkans
has been used by Christians and Muslims alike. 7 It is interesting to note that in the
form of Russian that serves as the lingua franca in urban areas of the Republic of
Daghestan, inshallah is an emblematic marker of local dialect. I have written elsewhere
(Friedman 1998) about the cultural connections between the Balkans and
Daghestan, itself a different margin of Islam, but this is an additional dimension
for another time. From the various sources on Turkish vocabulary in the Balkan
6 Turkish/Malay haber/kabar ‘news’, vakit/waktu ‘time’, saat ‘hour’, sabah/suboh ‘morning’, ilim/
ilmu ‘science’, fikir/fikir~pikir ‘thought’, kitap/kitab ‘book’, hesap/hisap~b ‘account’, dükkân/dukan
‘shop’, gayb/gaib~raib ‘secret’. All of these words can be found in the various dictionaries of
Balkan Turkisms cited at the end of this article. Some are more widespread or current than others,
but that is beyond the scope of this discussion.
7 An important difference between the Southeast European and Southeast Asian usages, however,
is that the Southeast Asian is more likely to be ironic, i.e. as a qualification on an unlikely event
rather than a mere cautionary note of the type život i zdravje (life and [good] health) in Macedonian.
The question of irony versus sincerity in Southeast Europe and Southeast Asia requires much more
work. In many of the languages of Southeast Europe, the irony can be indicated by the choice
of verb form via mechanisms not available to Southeast Asian languages, which, however, have
lexico-gramamticalized indicators of status relations that go far beyond the T/V distinction of various
European languages.
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