LanguagE

&
CuLturE
Theoretical Part Outline:

I. Definition of language
II. Definition of culture
III. Cultural differences
IV. Race and ethnic groups
V. Sociolinguistics

By the trainee teachers: Supervised by:

Adbelhadi Ezzahiri Imad eddine Jamati Prof. Lachguar
Ouadal Mohamed Mengal Mohamed
Abdelmajid Belmekki Naima Taoubih
Azzedine El Alami Rida Qassar
 EZZAHIRI ABDELHADI
AZZEDINE EL ALAMI

Language and Culture

1. What is Language? 10. Composition of Culture

2. Language from a cultural perspective 11. Components of Culture
3. Properties of Human Language 12. Social Control and Sanctions
4. Functions of Language 13. Ways of Looking at Culture
5. How does Language Work? 14. Variations in Culture
6. Language as a Shaper of our Thought 15. Cultural Change
7. Language as a Social Practice 16. Teaching Culture
8. Language and Culture 17. Strategies for Teaching Culture
9. What is Culture? 18. Techniques for Teaching Culture
 The words, their pronunciation, and the methods of
combining them, as used and understood by a large
group of people.

 A systematic means of communicating ideas by signs

or marks with understood meaning.

Webster’s New Encyclopaedic Dictionary, 1996 Edition

 Language is not only a rule-governed system with its own
internal rules and logic, but a system of tools for the constitution of
social life and culture.

 Language is used both as a means of communication as well as a

carrier of culture. Language without culture is unthinkable, so is
human culture without language. (Wei, 2005)

 “A language is the roadmap of a culture. It tells you where its

people come from and where they are going” ( Rita Mae Brown)
 Discreetness

 Words are composed of discrete sounds that are

combined to communicate a meaning.

 The alphabet is an example of discreteness. We string

together letters from the alphabet to from words.

 /t/, /a/, /r/ rat, art, tar

 The ability of humans to talk about objects, people, things
and events that are remote in time and space

Cultural Transmission
 The process whereby a language is passed on from
generation to the next

 We are born with a predisposition to acquire language, but

not with the ability to produce utterances in a specific
language

 We can acquire language within any culture

 Instrumental Language

 What we use to get what we want, to satisfy needs or

desires
It can take more sophisticated forms such as making polite
requests, persuading, or arguing

Regulatory language
 Using language to control the behaviour of others, or
getting
them to do what we want them to do

 It includes giving orders, manipulating or controlling

others
 Establish and define social relationships and involves language that
we
use in group situations
 To work cooperatively, enjoy companionship

Personal Language
 To express individuality, personality
 Strong feelings and opinions are part of personal language
 Through personal language students establish their own identities,
build self esteem and confidence
Imaginative Language
 To create a world of one’s own, to express fantasy through dramatic
play, poetry, stories
 To explore, to investigate, to acquire knowledge, to do research, to
acquire understanding.
 It is the language for thinking , figuring things out

Informative Language
 To communicate information, to report facts or conclusions

 It is the language of teachers. It also involves giving information

and helping synthesizing information

 Information should be given in format people learn best

 Language is one of the main ways by which we send and
receive messages.

 Children learn the language of their community by

mastering an enormous amount of information about
individual sounds, sound combinations, meanings and
rules

 The linguistic units (sounds and words) and the rules for
combining them make up what is called grammar
 Sapir- Whorf Hypothesis

 Emanated from two famous linguists : Benjamin Whorf, and his

teacher, Edward Sapir.

 The central idea behind their theory is that language is not

merely a tool for reporting experience, but more importantly
it’s
a shaper of ideas.

 In other words, a language does not merely record and transmit

 Traditionally, language is viewed as a code in the sense that
it is made up of words and a series of rules that connect them
together. Viewed in this sense, language learning just involves
learning vocabulary and the rules for constructing sentences

 Language is more than just the code: it also involves social

practices of interpreting and making meaning
1) What is culture?
2) Componenets of culture
3) The relationship btw language and culture from
different perspectives

-------------------------------------------------------
4 Teaching culture
5 The benefits of teaching culture
6 Teaching culture techniques
The National Center for Cultural Competence
defines culture as an “integrated pattern of human
behavior that includes thoughts, communications,
languages, practices, beliefs, values, customs,
courtesies, rituals, manners of interacting and roles,
relationships and expected behaviors of a racial,
ethnic, religious or social group; and the ability to
transmit the above to succeeding generations”
(Goode, Sockalingam, Brown, & Jones, 2000). This
means that language is not only part of how we
define culture, it also reflects culture.
 We use the term culture to refer to all the ideas
and assumptions about the nature of things and
people that we learn when we become members of
social groups. It can be defined as « socially
acquired knowledge » this is the kind of
knowledge that, like our first language, and hence
of our culture, only after having developed
language. The particular language we learn
through the process of cultural transmission
provides us with a ready made system of
categorizing the world around us and our
experience of it.
Culture is a set of attitudes, beliefs, behavioral
conventions, and basic assumptions and
values that are shared by a group of people,
and that influence each member's behavior
and each member's interpretations of the
meanings of other people's behavior
(Oatey,2000 ： 4)
Culture may mean different things to
different people. In the anthropological
sense, culture is defined as the way people
live (Chastain 1988:302).
Trinovitch(1980:550) defines culture as
“...an all-inclusive system which
incorporates the patterns of behavior of
human beings with their verbal and non-
verbal systems of expressive behavior
starting from birth, and this “all-inclusive
system” is acquired as the native culture.
This process, which can be referred to
as “socialization”, prepares the
individual for the linguistically and
non linguistically accepted patterns of
the society in which he lives.
In a word, culture is a way of life
(Brown, 1994163). It is the context
within which we exist, think, feel and
relate to others. It is the “glue” that
binds a group of people together.
It can be defined as a blueprint that
guides the behavior of people in
community and is incubated in family
life. It governs our behavior in groups,
makes us sensitive to matters of status,
and helps us to know what others expect
of us and what will happen if we do not
live up to their expectations. Thus,
Culture helps us to know how far we can
go as individuals and what our
responsibility is to the group.
The culture of people refers to all aspects of
shared life in a community.
According to Stanbridge (1991:2), culture is :
a mixture which incorporates behavior
(thoughts, actions and language),
knowledge, belief, art, morals, custom, law,
and other qualities acquired by man as social
being.
Culture is understood as history, geography,
all cultural activities in human society, history
of characters/words, proverbs, idiomatic
usages, slang, products of all kinds---
literature, art, music, architecture, films,
values, beliefs, behavior patterns, ways of
talking/expressing,interpersonal relationship,
the ways one gets along with others and
conduct oneself in society, religious belief
and education.
Hofstede(1980,pp21-23)defines culture as
« the collective programming of the mind
which distinguishes the members of one
group from another », which is passed
from G to G, it is changing all the time
because each generation adds (sth) of its
own before passing it on.
1) A daily way of life: Way of how people (live, eat,
greet, dress, adress, sing, act)
2) Of what people ‘make’ and ‘do’

Culture
2) Four components of culture
Hoults (1969) states four components of
culture, which have been identified in the
sociological literature namely,
1) Values: which control other components of
culture, deal with what a society attaches
importance to;
2) Norms: relates to patterns of behavior
designed for individual members of a society
in particular situations;

31
3) Institutions: relates to the division of a
society where values and norms are
applied;
4) Artifacts: are objects that are produced
from the values and norms of a culture. All
these components are largely relative in
nature, and they illuminates society’s
systems, beliefs and world news.
The components of culture are
closely interrelated as language is
the primary vehicle for expressing
cultural perspectives and
participating in social practices;
and culture is expressed through
that language.
Could you think of any language without culture ?

Kramsch (1991, p. 217) holds that culture and

language are inseperable»
Language and culture are twins, and one can’t
tell who is who (they look very much like each
other).
They are two sides of a coin and you can’t tell which
is which;
What we say (language) influences what we think,
what we feel and what we believe (culture)
So, there is an intricate relationship
between language and culture, and yet
being its vehicle. Culture is the « way of
life for an entire society» (Jary,1991), which
means that aspects of human life such as
codes and manners, dressing, religion,
ritual norms, behavior, belief systems and
language are subsumed under culture.
 In short, Culture is lived and
language, through all its manifestations,
projects that living, giving it form and
texture.
Language, therefore, expresses the
patterns and structures of culture, and
consequently influences human
thinking, manners and judgment.
Language and culture are both integral
parts of human life.
Language determines and influences
thought and culture: Sapir-worf
hypothesis. (Sapir,1929)
Culture influences peoples’language.
Language and culture influence each
other. So, there is a mutual influential
between language and culture, they are
mutually influential.
 Hymes believes that « speech is so
fundamental activity of man, language so an
integral part of his culture » (1964:21)

Witherspoon (1980:2) advocates that

language and culture are highly interrelated
and proposed that ’’culture cannot be studied
without attention to the native languages
spoken within them,…languages can’t be
studied in isolation from the cultures in which
they are spoken »
 Language does not exist in a vacuum.
Crystal(1997) states that language has no
independent existence: it exists only in the
brains, mouths, ears, hands and eyes of its user »
Language is the verbal expression of culture.
Culture is the idea, custom and beliefs of a
community with a distinct language containing
semantics---everything a speaker can think about
and every way they have of thinking about things
as medium of communication.
Language is a method of expessing ideas.
That is, language (verbal and non-
verbal/visual) is communication.
A culture must have at least one language,
which can be used as a medium of
communication to convey its defining ideas,
customs, beliefs… from one member of the
culture to another member. However,
cultures can develop and borrow languages
(or words: loan words) from other cultures,
or other existing languages.
Additionally, many languages are used by
different cultures. That is, the same language
can be used in several cultures.
Cultures come up with new ideas, they develop
language components to express those ideas.
The reverse is also true.
There are some languages which have a
strong tendency to steal words directly from
other languages or cultures. For example,
English language is a good example of
« thief language », over 60 per cent of the
English language is of foreign origin (those
words imported from another languge); and
conversly a « donor language» .
Language and culture cannot exist without each
other. There is an intimate relationship btw
language and culture. It is commonly accepted that
language is a part of culture, and that culture plays
a very important role in it. That language without
language, culture would not be possible. Language
simultaneously reflects culture, and is influenced
and shaped by it. In the broadest sense, it is also the
symbolic representation of a people, since it
comprises their historical and cultural
backgrounds, as well as their approach to life and
their ways of living and thinking.
 Brown (1994: 165) describes the two as
follows: ‘A language is a part of a culture
and a culture is a part of a language; the
two are intricately interwoven so that
one cannot separate the two without
losing the significance of either
language or culture.’ In a word, culture
and language are inseparable.
Methaphorically, some people say that
language is the mirror of culture, in the
sense that people can see a culture through
its language. . Another metaphor used
culture to symbolize language and culture is
the iceberg. The visible part is the language,
with a small part of culture; the greater
part, lying hidden beneath the surface, is the
invisible aspect of culture.
This author’s (Brown) understanding of
language and culture is conveyed through the
following metaphor.
From a philosophical view:
Language and culture makes a living organism;
language is flesh, and culture is blood. Without
culture, language would be dead; without
language, culture would have no shape.
From a communicative view: swimming
skill water Communication is
swimming, language is the swimming
skill, and culture is water. Without
language, communication would
remain to a very limited degree (in very
shallow water); without culture, there
would be no communication at all.
 Between language and culture there is
always an interactive influence: the two
cannot exist without each other. They
combine to form a living organism. If we
compare the society to a swimming pool,
language is a swimming skill and culture is
the water. When both are present, people
swim well (communicate successfully).
They swim confidently and rapidly when
they are familiar with the water (i.e. within
their native culture), but cautiously and
slowly when it is unfamiliar to them (within
a foreign culture).

Brown, H. D. 1994. Principles of Language

Learning and Teaching (3rd edn). Englewood
Cliffs, NJ: Prentice Hall Regents.
From a pragmatic view:
Communication is like transportation:
language is the vehicle and culture is traffic
light. Language makes communication
easier and faster; culture regulates,
sometimes promotes and sometimes hinders
communication.
In a word, language and culture, as
different as they are, form a whole.
The intimate relationship between language
and culture is strikingly illustrated by the
survey of word associations.
People of different cultures can refer to
different things while using the same
language forms. For example, when one says
lunch, an Englishman may be referring to
hamburger or pizza, but a Chinese man will
most probably be referring to steamed bread
or rice.
The National Center for Cultural Competence
defines cul­ture as an “integrated pattern of human
behavior that includes thoughts, communications,
languages, practices, beliefs, values, customs,
courtesies, rituals, manners of interacting and roles,
relationships and expected behaviors of a racial,
ethnic, reli­gious or social group; and the ability to
transmit the above to succeeding generations”
(Goode, Sockalingam, Brown, & Jones, 2000). This
means that language is not only part of how we
define culture, it also reflects culture.
According to Brown(1994:170) culture is
deeply ingrained part of the very fiber of our
being, but language –the means for
communication among members of a culture­
is the most visible and available expression of
that culture. And so a person’s world view,
self­identity, and systems of thinking, acting,
feeling, and communicating can be disrupted
by a change from one culture to another.
Similarly, Tang (1999) propounds the view that
culture is language and language is culture. He
suggests that to speak a language well, one has to
be able to think in that language, and thought is
extremely powerful. Language is the soul of the
country and people who speak it and is a product
of the thought and behavior of a society.
Language cannot be separated completely from
the culture in which it is deeply embedded
Language and culture are inextricably linked.
§§§§§§
 Language and culture are intrinsically dependent and have evolved
through the history.

 The relationship between language and culture is that of “Part to

whole”.

 Every language is part of a culture. As such, it can’t but serve and

reflect cultural needs.

 It is language in its cultural context that creates meaning.

 The language we speak influences what we see and think, and what
we see and think, in part, influences our culture .
 Sir Edward Tailor’s first definition in 1871:
 “that complex whole which includes knowledge, beliefs, art,
morals, law, custom, and any other capabilities and habits
acquired by man as a member of society”

 The language, beliefs, values, norms, behaviours, and even

material objects that are passed from one generation to the
next”
(Henslin, 2007)

 “ A totality of learned behaviours in the context of a social

system.” (Slonim, 1991)
 Topical
 Culture consists of everything on a list of topics, or
categories, such as social organization, religion, or economy.
Historical:
 Culture is social heritage, or tradition, that is passed on to
future generations.
Behavioral:
 Culture is shared, learned human behavior, a way of life.
Normative:
 Culture is ideals, values, or rules for living.
 Sociologists see culture as consisting of two different
categories: material culture and symbolic
culture
 Material culture includes the objects associated
with a cultural group, such as tools, machines, utensils,
buildings and artwork.
 Symbolic culture includes ways of thinking
(beliefs, values, and assumptions) and ways of behaving
(norms, interactions, and communication).
 Language, a system of communication using vocal
sounds, gestures, and written symbols, is probably the
most significant component of culture because it allows
us to communicate.

 Values are the shared beliefs about what a group

considers worthwhile or desirable. Values guide the
creation of norms.

 Norms are the formal and informal rules regarding

what kinds of behavior are acceptable and appropriate
within a culture.
 Sanctions are positive or negative reactions to the
ways that people follow or disobey norms, including
rewards for conformity and punishments for norm
violators.

 Sanctions help to establish social control, the

formal and informal mechanisms used to increase
conformity to values and norms and thus increase
social cohesion.
 Ethnocentrism is the principle of using
one’s own culture as a standard by which to
evaluate another group or individual, leading to
the view that cultures other than one’s own are
abnormal.
Cultural Relativism is the principle of
understanding other cultures on their own
terms, rather than judging according to one’s
own culture.
 Multiculturalism values diverse racial, ethnic, national,
and linguistic backgrounds and so encourages the retention of
cultural differences within society, rather than assimilation.

 The dominant culture refers to the values, norms, and

practices of the group within society that is most powerful in
terms of wealth, prestige, status, and influence.

 A subculture is a group within society whose norms,

values and lifestyle, differ from those of the “mainstream”.
 Cultures usually change slowly and incrementally,
though change can also happen in rapid and dramatic
ways.

 One of the key ways that material culture can change

is through technology.

 Cultural change can also occur through cultural

diffusion, which is when different groups share their
material and nonmaterial culture with each other.
 Language and culture are intrinsically interwoven.
Language learning is culture learning, language teaching is
culture teaching.

 Foreign language teachers should be aware of the place

of cultural studies in foreign language classroom, and
attempt to enhance students’ cultural awareness and
improve their communication competence

 The cultural context should balance between the target

culture and the learner’s own culture
 Consider its usefulness in teaching language and
culture in an integrated way.
 Present culture with related thematic units and
grammatical content.
 Use a variety of techniques (speaking, listening,
reading, writing).
 Use textbook illustrations and photos.
 Use cultural information when teaching
vocabulary.
Native Informants
 Valuable resources (current info, linguistic
models).
Informal dialogue works better than formal
presentations.
Audio taped Interviews
Informal interviews with native speakers.
Develop pre­ & post­ listening materials.
Keep students accountable (write brief summary
of interview).
 MOHAMED OUADAL
ABDELMAJID
BELMAKKI

What do we mean by
cultural differences?
 Definition:
Cultural differences are the
variations in the way of life,
beliefs, traditions and laws
between different countries,
religions, societies and people.
However, the word culture can
be used to describe the way of
life of much smaller groups.
The most common meaning of culture, as
suggested, is that of large groups of people and
how their lifestyles and beliefs differ; this is where
cultural differences come in. Where we live and
what we believe have a great impact on all aspects
of our life whether we realize it or not.
Some of the differences between cultures are
enforced by internal rules (such as legal age of
marriage) whereas others just happen through
many years of development towards a certain way
over another (e.g. Eating with knives and forks).
Potter, 1989
 Cultural differences are
important to identity and they
provide us with a sense of
belonging. A person's culture is
often very important to them and
will have usually been a part of
them since birth.
 Another important contributor to the
cultural difference is the history of a particular
region or country. The events of the past
certainly shape the moods and opinions of
people living in that specific country. When a
large group of people observe a set of
traditions, habits, social norms and values, it
gives rise to cultural differences.
When different people of different
cultures get together then many
problems arise, this is called cultural
differences.

One thing that is considered good in one

culture might be felt as abused in the
other culture.
 Cultures aren't simply the
differences between nations; there can
be differences within communities
within your own back yard.
 Languages

The two official languages in Morocco

are:
 Modern Standard Arabic
 Berber
 Standard Arabic
Arabic is Morocco's official language.
It is one of the two prestige languages in
Morocco.
 Arabic is not spoken at home or on the
streets. It is frequently used in administrative
offices, mosques, and schools . Also it is used
in literary and cultural aspects, formal
traditional speeches, and discussions about
religion.
 Moroccan Arabic
Moroccan Arabic (known as Darija) is one of two
languages spoken in homes and on the streets.
The language is not used in writing. Moha Ennaji,
author of Multilingualism, Cultural Identity, and
Education in Morocco, said that Moroccan Arabic
tends to be used in conversations and spoken
discourse.

Most Moroccans, no matter what their origins are,

speak Darija. however, There is a minority of Berber
nomads who do not speak Darija.
The below table presents statistical figures of speakers, based on the 2004 population census
(Population aged 5 and above)

Moroccan Total % Moroccan Arabic

Region
Arabic population speakers
Souss-Massa-Drâa 1,694,780 2,775,953 61.05%
Oriental 1,487,620 1,739,440 85.52%
Guelmim-Es Semara 261,109 382,029 68.35%
Meknès-Tafilalet 1,633,122 1,926,247 84.78%
Tadla-Azilal 1,038,765 1,299,536 79.93%
Marrakesh-Tensift-El Haouz 2,358,910 2,765,908 85.29%
Taza-Al Hoceima-Taounate 1,461,182 1,613,315 90.57%
Rabat-Salé-Zemmour-Zaer 2,101,916 2,136,636 98.38%
Fès-Boulemane 1,375,766 1,418,475 96.99%
Laâyoune-Boujdour-Sakia El
181,413 219,505 82.65%
Hamra
Oued Ed-Dahab-Lagouira 53,988 64,163 84.14%
Grand Casablanca 3,292,543 3,306,334 99.58%
Tangier-Tetouan 2,199,093 2,205,457 99.71%
Gharb-Chrarda-Béni Hssen 1,653,612 1,655,852 99.86%
Chaouia-Ouardigha 1,476,318 1,478,605 99.85%
Doukkala-Abda 1,765,904 1,768,150 99.87%
Morocco 24,036,041 26,755,605 89.84%
 Berber
Berber, along with Moroccan Arabic, is one of two
languages spoken in homes and on the streets.
Aleya Rouchdy, author of "Language Contact and
Language Conflict in Arabic," said that Berber is mainly
used in the contexts of family, friendship, and "street".
There are three main Berber groups in Morocco who
speak three varieties of the Berber languages. Berbers from
the Rif, in northern Morocco, speak Tarifit, Berbers from
the Middle Atlas region speak Tamazight, and those from
the High Atlas and Souss regions in the South speak
Tashelheet.
The Berber text is different from Arabic and is called
Tifinagh.
The Tashelhit language is considered
to be the most widely spoken as it
covers the whole of the Region Souss-
Massa-Drâa, and is also spoken in the
Marrakech-Tensift-El Haouzand
Tadla-Azilal regions.
Studies done in 1990 show around 3
million people, concentrated in the
south of Morocco, speak the language.
 Hassani Arabic
Hassānīya , is spoken by about 0.7% of the
population mainly in the southern regions
of Morocco.

Communities of speakers exist elsewhere

in Morocco too, especially in the
metropolitan areas of Agadir, Marrakech,
Rabat and Casablanca
 French
French is one of the two prestige languages of the
country.
French is mainly used in administration, banking,
commerce, education, and industry.
French is the vehicle of science, technology, and
modern culture.
Many Moroccans learn French to conduct business
with French tourists; gain access to information,
science, and technology; and to attend French-speaking
educational facilities.
Attitudes towards French
French is still widely appreciated by both the ruling elite
and the general public.
Ennaji said "most Moroccans know that Standard
Arabic does not meet all their societal needs and that a
European language is necessary for the transfer of
ideas and technology, and for communication with the
world at large, even if this European language is none
but the ex-coloniser's language.
Rouchdy added that Classical/Modern Arabic and
French are constantly in conflict with one another, but
that most Moroccans believe that the bilingualism of
Classical Arabic and French is the most optimal choice
to allow for Morocco's development.
 Spanish
About 5 million Moroccans speak Spanish.
Spanish is spoken by some Moroccans, especially in
the northern regions and in the Moroccan Sahara
because Spain had previously occupied those areas.
Moroccans in regions formerly controlled by
Spain watch Spanish television and have
interactions in Spanish on a daily basis.
 English
English, while still far behind French and Spanish in
terms of the number of speakers, is rapidly becoming the
second foreign language of choice among educated youth,
after French.
According to the national education reforms entering
into force in late 2002, English will be taught in all public
schools from the fourth year on.
In Morocco English is used in education, international
trade, and scientific research. Because it is the primary
international language worldwide and because there are no
colonial overtones, the language gained prestige within
Morocco.
In a survey held by Ennaji in the summers of 2000,
2001, and 2002, 58% of the respondents said that English was
their favorite foreign language because it is the primary
international prestige language.
 Meetings and greetings:
Pleasantries

 When Moroccans see someone they know, it is impolite to just

say "hi" and keep walking. They stop in order to shake hands and
ask "Ça va?" Always with friends and sometimes with
acquaintances, Moroccans will phrase this question several
different ways, often in both French and Arabic, and then ask
about the other person's family, children, and health…

 This exchange of pleasantries tends to be continuous - the

questions are strung together without really waiting for a response
to any of them - and automatic. No real thought is put into the
questions or answers and both parties are usually talking at the
same time. The exchange can last up to 30 or 40 seconds, and ends
when one or both parties say "Alhamdulillah" or "Barakalohfik".
Allah ibark fik.
 Shaking hands
Moroccans are very fond of shaking hands every time
they see someone they know or meet someone new.
When Moroccans go into work in the morning, they
are expected to shake each of their colleagues' hands.

After shaking hands, touching the right hand to the

heart is a sign of respect. It is common to see adults
touching their hearts after shaking hands. In addition,
a person at a distance will usually make eye contact
and touch his hand to his heart.
 Kissing and hugging

A kiss on each cheek or hugs is commonly

exchanged between same-sex friends. This
happens at home, on the street, in
restaurants, and in business meetings.
Same-sex friends usually walk around
holding hands, but couples, even married
couples, rarely touch in public. Male/female
contact in public is limited to hand-
shaking.
 Sahraoui way of greeting
The Sahraoui way of greeting other people is especially
distinctive, for it is characterized by warmth, praise and the
exchange of greetings, which everyone takes care to
manifest with lots of attention whenever they meet each.
Then they hasten to engage in a flow of successive questions
and answers about the family, children, health and overall
situation. The interaction happens so quickly that
sometimes a question is responded to by another similar
question. Each individual has their own way of greeting
which they have routinely acquired, except for some specific
details relative to one individual or another, in which case
the reply fits in with the question. Greeting phrases;
moreover, are not lacking in continual interruptions that
are filled with expressions such as “such is God’s will,’
‘praise be to God,’ and ‘by the grace of God.’
 Greece:
In Greece a slap on the back often takes
place instead of shaking hands. This may get you
wonder, how hard should you then slap? How would
you know how much each person can handle?

Be careful when
you greet
someone with a
slap on the
back...
 India:
In India, you are not
supposed to hug your
grandparents, but touch
their feet. You are not
supposed to kiss in
public, at all, so you
therefore do not kiss
people when you meet
them either.
East Africa: Some East African tribes pretend to
spit on each others’ feet.
Zambia: In Zambia some people greet each other
by squeezing a thumb.
Central African Republic: Here good friends
might slap your right hand, and then you grab each
other’s middle finger using a thumb and middle
finger, then “snap” the other person’s finger.
Mozambique: People from the northern parts of
the country clap their hands three times before
saying hello.
Oman: In Oman you usually shake hands, but
some might kiss you on the nose.

Singapore: Here the greeters slide

their palms together back, towards
their own chest, then end with the
hands over the heart.
New Zealand : Some simply press their noses
together when they meet, whilst keeping their eyes
closed.

Spain: In Spain they keep it easy with only two kisses if

you know each other and a hand shake if you don’t.
Tibet: In Tibet you’re seen as very polite if you
stick your tongue out to someone.
 MUSIC IN MOROCCO
The music of Morocco ranges and differs
according to the various areas of the country.
Moroccan Folklore is extremely
diverse and equally fascinating.
Even to say that it is diverse would
be a massive understatement. The
folklore varies in different areas,
amongst different tribes and even
from one language to another. The
folklore traditions are as plentiful as
the people themselves.
The Ahwash

The dance originates from the High Atlas and

Ouarzazate areas. Woman in colorful dresses
stand motionless around a group of men sitting
around a fire. The men each have "bendir's". A
"bendir" is a circular piece of wood with a hide
stretched over it. The sombre silence is broken
by a piercing cry and the men begin to beat their
drums and the woman sway slowly from side to
side. Their speed of their swaying and the
playing of the drums increase until the grand
finale.
The Rouais
This ballet-like dance is set to ancient Middle
Eastern music. The 'orchestra' comprises a
single-stringed fiddle and a number of 3
stringed, turtle-shell mandolins. These are
played whilst another person keeps beat with a
piece of iron hit on the ground. The dancers
wear colorful kaftans, a silk belt and a colorful
spangled cord wrapped around their head. It's a
simple dance with only a few steps, but as the
couples alternate their steps in unison, it creates
a wonderfully intricate spectacle.
The Ait Atta

Similar to the Ahwash dance in certain ways,

this dance marks the end of the working season.
As the cold creeps over the mountains the
workers get ready to put their tools down and
prepare for a season of relaxation. A row of
women face a row of men and dance with
gestures from which it is clear to see their
enthusiasm and happiness to be finished with
their work for the season.
The Ait Bodar

Ancient warriors placed much importance

on the warriors fighting as one: creating an
unbreakable line of defense to ensure their
victory. This dance encompasses this belief.
A row of men wearing white gandoras link
into each others' arms and chant their song
whilst perpetually moving forwards and
backwards as one unit.
Ha Ha
A single, 7-holed flute is the only
instrument used in this dance.
Combined with the stamping of
feet and the clapping of hands, it
creates an mesmerizing effect. The
dancing men are incredibly
disciplined and precise.
Gnawa, mystical
Gnawa is a form of music that is mystical. It was
gradually brought to Morocco by Sub-Saharan
Africans and later became part of the Moroccan
tradition.
Chaabi "popular" folk music

Chaabi (popular in English) is a music

consisting of numerous varieties which
descend from the multifarious forms of
Moroccan folk music.
Chaabi was originally performed in
markets, but is now found at any
celebration or meeting.
Classical Malhun
Classical Malhun is peaceful and very interesting to
listen to. it has been played around in the streets of
Morocco for over a thousand years. It is very common
music to hear in Morocco.
Rai
Rai is more closely associated with
Algeria in the international music
scene, but Morocco has produced its
own stars like Cheb Mimoun and
Hanino.
Race and Ethnic groups

By : Jamati
Imad Eddine
Race and Ethnic Groups
OUTLINE
I. What is race?
II. What is ethnicity?
III. Racism
IV. Minority group Vs dominant group
V. Patterns of race and ethnic relations
Traditional view
Race is a category of people who
share observable physical
characteristics.
People sharing the same physical
traits such us skin color, texture of
hair, shape of eyes…
Scientific view
 Race has no scientific basis.
All people belong to the human species.
There are greater differences within racial groups
than between racial groups.
Racial differences become important because people
believe them to be.
terms like Black, White, Asian, and Latino are social
groups, not genetically distinct branches of
humankind.
"Race is a real cultural, political and economic
concept in society.
 What is ethnicity?
An ethnic group may define themselves as
different because of their language, religion,
geography, history, ancestry…
 How does ethnicity differ from
race?
Ethnicity Race

* Cultural characteristics * Physical characteristics

* Can be displayed or * Always displayed
hidden
The new
nazis
 What is racism?
Attitudes, beliefs or behaviors that favor one
group over another.

Domina
nt group Minority
group

Prejudice or discrimination directed against

someone of a different race based on the belief
that one’s own race is superior.
Concepts related to racism
Attitudes Actions

Prejudice Descriminatio Stereotype Scapegoaring

n
Over-  Blaming a
Generalizati the denial of simplified, group/race for
on about a equal treatment exaggerated, or something they
category of to individuals unfavorable didn’t do
people. based on generalization
prejudice about a group
of people
Prejudice
Types of stereotype
Racial
Red Indians in cowboy films are seen as
bloodthirsty savages.
Gender
Women are bad drivers
Age
Old people are said to be very forgetful
Religion
Catholics families have a lot of children
Profession
All lawyers are greedy
Scapegoating
Individual against group:
Hitler blaimed the jews for Germany’s
defeat in ww1
Group against group:
Immigrants are taking all of the jobs.
 Discrimination
Types of discrimination:
Age
Caste
Disability
Employment
Racial
Religious
Minority group Vs dominant group

Minority group Dominant group

A group of people Possesses the ability
treated unequally to discriminate
Because of their Has greater power,
physical characteristics privilege, and social
or cultural practices. status in a society.
Various Terms for Racial Minorities
American African- Hispanics Asian
Indians Americans* Americans

Native Afro-Americans Latino Japanese-

Americans Americans

Amerindians Blacks La Raza Chinese-

Americans

U.S. Indians Blackamericans Chicanos Korean-

Americans

Pan-Indianism Negroes Mexican-

Americans
What makes a minority group less powerful in
society than a dominant group?
Lack of equal rights and standing.
Lack of political power.
Lack of previlage and social status.
lesser income, authority, and power
than the dominant group.
1.Assimilation
The process of being absorbed
into the mainstream of the
dominant culture. The assimilation
model demands that other groups
conforms to the dominant culture.
 The melting pot theory

The dominant culture as a

conglomeration of all groups
in society.
Pluralism
 A policy that allows each group within society to
keep its unique cultural identity.

Salad bowl theory:

Unique groups coexist side
By side. The uniquness of each
Group is considered a trait
Worth having in the dominant
Culture.
One group expels another group from a
given territory.

E.G. Native American relocations

V. Population exchange
The transfer of two populations in
opposite directions at about the same
time. Such exchanges have taken place
several times in the 20th century, such
as during the partition of India and
Pakistan and between post-Ottoman
Turkey and Greece.
Greece
VI. Continued subjugation
Majority group actively engages in the
opression of a minority group.
VII. Extermination
Genocide
Systematic annihilation of racial, ethnic
or religious group.
E.G. Holocaust
 NAIMA TAOUBIH

Outline MENGAL MOHAMED

1. Definition of society 5. Mixture of varieties

2. Definition of Sociolinguistics a. Code switching
3. Sociolinguistics Variables b. Diglossia
4. Language variation c. Pidgin
d. Creole
a. Variety
b. Dialect
c. Register
d. Sociolect
e. Jargon
1. DeFinitiOn OF SOCietY
LANGUAGE AND SOCIETY AND
SOCIETY LANGUAGE
The study of The study of society
language in relation in relation to
to society. language.
To study society in To study language
order to find out as in order to find out
much as we can as much as we can
about what kind of about what kind of
thing language is. thing society is.
2. DeFinitiOn OF bonjour
SOCiOlinguiStiCS

The scientific study of the language as

a sociocultural phenomenon.
“ Deals with the inter-relationships
between language and society. It has
strong connections […] to sociology,
through the crucial role that language hola
namasté
plays in the organization of social groups
and institutions.” (George Yule 1996:
239)
 Deals with the functions of
language in the social context, using
a scientific method of research and
the findings of linguistics and other
social sciencies.
It aims at developing theories about
the nature and function of language
and the process of language change.
It attempts to answer questions
like : who speaks? What language?
To whom? and when?
It also examines language varieties
as well as the sociocultural, ethnic
and educational aspects of the
interaction between language and
society.
Helps teachers in a suitable way to
collect data about their classroom and
the various levels inside it; either by
statistics or by observation .
Languages have social markers: forms that
differ according to the social category one
belongs to.
Good examples of social markers are
sociolinguistic variables.
Other social markers are code switching and
diaglossia in which languages or varieties of
languages are shifted to index categories of
status or solidarity.
 3. SOCiOlinguiStiC
VariableS
 Indexical linguistic features present in most, if not
all, languages.
 It simply is different words, sounds and language
people use to explain the same thing.
 These variants (different ways/ 'realizations' of
saying the same thing) can be lexical (words) or
phonetic (sounds of the letters in the word).
 What sociolinguistics are interested in, is seeing
which variants are used, and deemed more
appropriate for use, in certain social contexts.
4. language VariatiOn
 Language variation is the existence of
language varieties side by side.
 We have user-related language
variation such as dialect, sociolect,
pidgin, creole.
 And use-related language variation
such as styles and registers.
a. VARIETY

 The term variety can be used for different

languages, but most frequently used for different
forms of one language (often referred to as
dialects).
 Types of varieties can be distinguished depending on
the social factors which motivate them: dialects,
sociolects and registers.
b. DIALECT

A variety of language which is different in some

words, grammar, and/or pronunciatin from other
forms of the same language.
 Dialects are characteristics of social groups.

 There are geographical, social, ethnic, gender and age

dialects.
c. REGISTER
Is referred to as “variety according to use”
whereas dialect is “variety according to the
user ”.
Is a variety which is influenced by a specific
speech situation. The factors which affect
the choice of a specific register are: topic,
relationship between interlocutors and
medium (written or spoken language).
d. SOCIOLECT
A variety which is influenced by a
speaker’s social background
(profession, age, ethnic group, gender,
education … etc).
 A variety of language used by people
in the same socio-cultural position.
Is a linguistic feature that shows a
significant variation along the lines of
social variables (class, age, gender…).

It involves phonological variation and

any other linguistic features.
 e. JARGON

 Jargon is a term used to describe words that are

specific to a particular subject; incomprehensible to
persons unacquainted with the topic or subject.
 Jargon is generally related to a specific profession, that
is why it sounds very complicated to people outside
that occupation.
 In many cases, jargon comprises word abbreviations.
Most times, it's often confused with the use of slang.
 Examples of Jargon

Medical Jargon:
commonly used medical abbreviations and
terminology:

Vitals: Vital signs

BP: Blood Pressure
FX: Bone Fracture
5. Mixture OF VarietieS
a. Code Switching

 Code switching is the shifting from one language or

variety of language to another in the course of verbal
interaction/conversation.

 Code switching can be a sign of cultural solidarity or

distance or serve as an act of identity.
 Example
In a conversation between two
Moroccans:
A: Sbah el khir, comment ça va?
B: labas alhamdulillah. Et toi? Tout va
bien?
A: très bien, walakin rani sabh 3yan chwya.
B: maykoun bass. Ok! Je te laisse. 3endi chi
haja importante manqdi daba. See you.
Salam.
b. Diaglossia
A language situation
In addition to the primary dialect of the
language, there is a very divergent and
extremely codified variety, which is learned
in formal education and is only used for
written and formal spoken purposes.
It is basically the result of an early
codification of a language.
 Example
In Morocco, there are two different varieties of the
Arabic language:

Classical Arabic of the Koran →

prestigious variety, predominantly a
written language.
Colloquial Arabic → predominantly an
oral language, comprises several mutually
unintelligible languages.
c. PIDGIN
A language which develops as a contact
language when groups of people who
speak different languages try to communicate
with one another on a regular basis.
For example, this has occurred many times in
the past when foreign traders had to
communicate with the local population or
groups of workers from different language
backgrounds on plantations or in factories.
A pidgin usually has a limited
vocabulary and a reduced grammatical
structure which may expand when a
pidgin is used over a long period and for
many purposes.
 Pidgin usually has no native speakers.
Yet, when it is expanded pidgin, its
native speakers make it first or
PRIMARY LANGUAGE.
Often expanded pidgins will develop into
CREOLE languages.

 Research has shown that there are some

similarities between the structures of pidgin
and Creole languages and the
INTERLANGUAGES of second language
learners.
d. Creole
a PIDGIN language which has become the
native language of a group of speakers,
being used for all or many of their daily
communicative needs.

Usually, the sentence structures and

vocabulary range of a Creole are far more
complex than those of a pidgin language.
Creoles are usually classified according
to the language from which most of
their vocabulary comes, e.g. English-
based, French-based and Portuguese-
based creoles.

Examples of English-based creoles are

Jamaican Creole and Hawaiian Creole