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العربيةُ لسانُ الهويّة، الأمن اللّغوي والوعي المستقبلي
العربيةُ لسانُ الهويّة، الأمن اللّغوي والوعي المستقبلي
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ﺸﻔﻴﻘﺔ ﺍﻝﻌﻠﻭﻱ
(ﺍﻝﻤﺩﺭﺴﺔ ﺍﻝﻌﻠﻴﺎ ﻝﻸﺴﺎﺘﺫﺓ ﺒﻭﺯﺭﻴﻌﺔ ) ﻝﺠﺯﺍﺌﺭ
chalaloui@gmail.com
Abstract :
The arabic language is become today an important and necessary element wich can
build the individual and human personality and persist the citizenship.Italso could impose
cultural, human and political security.So, nobody doubt that a language is a science and
stratigical weapon that will accomplish its roles if peoples understand really its value.
Key word :language-language and identity-cultural security- political and geographical security
Resume :
La langue est devenue aujourd’hui un élément important qui aide à construire la personnalité
individuelle et sociale et persiste la citoyenneté, donc elle impose la sécurité culturelle, sociale et
politique. La langue est un art, une science et une arme stratégique qui pourra jouer un grand rôle dans
la construction de l’avenir.
Les mots cles : la langue- la langue arabe et l’identité- securité culturelle-securite politique et
geographique
:ﺍﻝﻤﻠﺨﺹ
. ﺇﻨﻬﺎ ﺘﺼﻨﻊ ﺍﻝﻔﺭﺩ ﻭﺍﻝﻤﺠﺘﻤﻊ.ﻥ ﺍﻝﻠﻐﺔ ﻓﻥ ﻭﻋﻠﻡ ﻭﺴﻼﺡ ﺍﺴﺘﺭﺍﺘﻴﺠﻲ ﻓﻲ ﻴﺩ ﻤﻥ ﻴﺩﺭﻙ ﻭﻅﺎﺌﻔﻬﺎ ﻭﺃﺩﻭﺍﺭﻫﺎ
ﺇ
ﺍﻝﻠﻐﺔ – ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺍﻝﻬﻭﻴﺔ – ﺍﻷﻤﻥ ﺍﻝﺜﻘﺎﻓﻲ – ﺍﻷﻤﻥ ﺍﻝﺴﻴﺎﺴﻲ ﻭﺍﻝﺠﻐﺭﺍﻓﻲ: ﺍﻝﻜﻠﻤﺎﺕ ﺍﻝﻤﻔﺎﺘﻴﺢ
1
2015
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ﻤﻘﺩﻤﺔ
ﻥ
ﺸﺨﺼﻴﺔ ﺍﻝﻔﺭﺩﻴﺔ ﻭﺍﻝﻭﻁﻨﻴﺔ ﻭﺍﻝﻘﻭﻤﻴﺔ ﻋﻠﻰ ﺤ ﺩ ﺴﻭﺍﺀ .ﻭﺫﻝﻙ ﻷﻨﹼﻬﺎ ﻓ
ﺘﻌﺘﺒﺭ ﺍﻝﻠﹼﻐﺔ ﻋﺎﻤﻼ ﺭﺌﻴﺴﻴﺎ ﻤﻥ ﻋﻭﺍﻤل ﺘﺤﻘﻴﻕ ﺍﻝ ﹼ
ﻭﻋﻠﻡ ﻭﺴﻼﺡ ﺍﺴﺘﺭﺍﺘﻴﺠﻲ ،ﻴﺒﻨﻲ ﺍﻝﻤﺠﺘﻤﻊ ﻭﻴﻀﻤﻥ ﺒﻘﺎﺀﻩ ﻭﺍﺴﺘﻤﺭﺍﺭ ﺤﻀﺎﺭﺘﻪ ﻋﺒﺭ ﺍﻝﺯﻤﺎﻥ .ﻓﺒﺎﻝﻠﹼﻐﺔ ﻴﻘـﻭﻡ ﺍﻝﻔـﺭﺩ ﻭﻴﺼـﻠﺢ
ﻥ ﺴﻘﻁﺕ ﺍﻝﻠﻐﺔ ﻋﻥ ﻝﺴﺎﻥ ﺍﻝﻔﺭﺩ ﻭﻨﺄﻯ ﻋﻨﻬﺎ ﻓﻲ ﺍﻻﺴﺘﻌﻤﺎل ﺍﻝﻴﻭﻤﻲ ﻭﺍﻨﺤﺭﻑ ﻋـﻥ ﺃﺩﺍﺌﻬـﺎ ﺘﻬﻠﻬﻠـﺕ
ﺍﻝﻤﺠﺘﻤﻊ ﺒﺼﻼﺤﻪ ،ﻓﺈ
ﺸﺨﺼﻴﺘﻪ ﻭﻀﻌﻔﺕ ﻭﺘﺠﺎﺫﺒﺘﻪ ﺍﻷﻁﻤﺎﻉ ﻭﺍﻹﻏﺭﺍﺀﺍﺕ ﺍﻝﺨﺎﺭﺠﻴﺔ.
ﻥ
ﻥ ﺍﻝﻠﻐﺔ ﺃﺩﺍﺓ ﺘﻔﺘﹼﺢ ﻭﺍﻨﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻝﻌﻠﻭﻡ ﻭﺘﻘﻨﻴﺎﺘﻬﺎ ﺍﻝﺤﺩﻴﺜﺔ ﻭﻭﺴﻴﻠﺔ ﺒﻨﺎﺀ ﺘﻭﺍﺼﻠﻲ ﻴﻜﻭﻥ ﺍﻝﻤﺠﺘﻤﻊ .ﺇﻨﹼﻬـﺎ ﻋﻠـﻡ ﻭﻓـ
ﺇ
ﺼﻨﺎﻋﺔ ﺍﻝﻔﺭﺩ.
-1ﻭﻅﻴﻔﺔ ﺍﻝﻠﻐﺔ
• ﺍﻝﹼﻠﻐﺔ ﺃﺩﺍﺓ ﺘﻭﺍﺼل ﺇﻨﺴﺎﻨ
ﻲ
ﺸﻌﻭﺏ ﻫﻲ ﺇﻋﺩﺍﺩ ﺍﻝﻔﺭﺩ ﻨﻔﺴﻴﺎ ﻭﺍﺠﺘﻤﺎﻋﻴﺎ ﻭﻓﻜﺭﻴﺎ ﻋﻠﻰ ﺤ ﺩ ﺴﻭﺍﺀ ﻝﻴﻐﺩﻭ ﻗـﺎﺩﺭﺍ
ل ﺍﻝ ﹼ
ﻥ ﻭﻅﻴﻔﺔ ﺍﻝﻨﱡﻅﻡ ﺍﻝﹼﺘﻌﻠﻴﻤﻴﺔ ﻋﻨﺩ ﻜ ّ
ﺇ
ﻋﻠﻰ ﺘﺤﻘﻴﻕ ﺍﻝﻭﻅﺎﺌﻑ ﺍﻝﻤﻨﻭﻁﺔ ﺒﻪ .ﻭﺍﻝﻠﹼﻐﺔ ﻭﺴﻴﻠﺔ ﺫﻝﻙ .ﻓﻬﻲ ﺍﻝﺘﻲ ﺘﺯﻭﺩﻩ ﺒﺎﻝﻤﻌﺎﺭﻑ ﻭﺘﻨﻘل ﺇﻝﻴﻪ ﺍﻝﺘﺭﺍﺙ ﺍﻝﹼﺜﻘـﺎﻓﻲ ﻭﺍﻝـﺩﻴﻨﻲ
ﻲ
ل .ﻓﻴﺘﻤ ﹼﻜﻥ ﻤﻥ ﺍﻻﻨﺼﻬﺎﺭ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ ﻭﺍﻝﻤﻭﺍﻁﻨﺔ ﻓﻴﻪ .ﻓﺎﻝﹼﻠﻐـﺔ ﻨﻅـﺎﻡ ﺘﻭﺍﻀـﻌ
ﻭﺍﻝﹼﺘﺎﺭﻴﺨﻲ ﺒل ﺍﻝﺤﻀﺎﺭﺓ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻜﻜ ّ
ﺘﺠﺭﻴﺩﻱ ﻴﺸﺎﺭﻙ ﻓﻴﻪ ﺃﺒﻨﺎﺀ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﻭﺍﺤﺩ ،ﻭﺘﺅﺜﹼﺭ ﻋﻠﻰ ﻁﺭﻴﻘﺔ ﺘﻔﻜﻴﺭﻫﻡ).(1
ﺇﻨﻬﺎ ﻨﻅﺎﻡ ﺨﺎﺹ ﻤﻥ ﺍﻷﺩﹼﻝﺔ ﺍﻝﹼﻠﻐﻭﻴﺔ )ﺍﻝﻌﻼﻤﺎﺕ ﻭﺍﻹﺸﺎﺭﺍﺕ( ﺍﻝﺘﻲ ﺘﻤﻜﹼﻥ ﺍﻷﻓﺭﺍﺩ ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﻤﻥ ﺍﻝﺘﹼﻭﺍﺼل ﻭﺍﻝـﺩﺨﻭل
ﻓﻲ ﻋﻼﻗﺎﺕ ﺇﻨﺴﺎﻨﻴﺔ ﻭﻤﻤﺎﺭﺴﺔ ﺍﻝﻌﺎﺩﺍﺕ ﺍﻝﻜﻼﻤﻴﺔ ،ﺇﻨ ﻬﺎ ﻤﺨﺯﻭﻥ ﻓﻲ ﺍﻝ ﹼﺫﺍﻜﺭﺓ ﻴﻤﺎﺭﺴﻪ ﺍﻝﻔﺭﺩ ﺤﺴﺏ ﺫﻜﺎﺌﻪ ﻝﺘﻠﺒﻴﺔ ﺤﺎﺠﺎﺘﻪ ﺍﻝﹼﻠﺴﺎﻨﻴﺔ
.ﺇﻨﹼﻬﺎ -ﻜﻤﺎ ﻴﺭﻯ ﻫﻨﺭﻱ ﺴﻭﻴﺕ -ﺍﻝﹼﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻝﻔﻜﺭ ﻋﻥ ﻁﺭﻴﻕ ﺍﻷﺼﻭﺍﺕ ﺍﻝﻠﻐﻭﻴﺔ).(2
ﻓﺎﻝﹼﻠﻐﺔ– ﺇﺫﹰﺍ – ﻨﻅﺎﻡ ﺍﺠﺘﻤﺎﻋﻲ ﻴﻨﺘﻘل ﻤﻥ ﺠﻴل ﻵﺨﺭ ،ﻴﻌﻜﺱ ﺍﻝﻌﺎﺩﺍﺕ ﻭﺍﻷﻋﺭﺍﻑ ﻭﺍﻝﹼﺘﻘﺎﻝﻴﺩ ،ﻭﻋﻠﻰ ﻫﺫﺍ ،ﻓﻬﻲ ﻤﻭﺠﻭﺩﺓ
ﺒﺎﻝﻘﻭﺓ.
ﻓﻨﺤﻥ - ،ﺤﺴﺏ ﺩﺴﻭﺴﻴﺭ–)ﻨﻜﺘﺴ
ﺏ ﺍﻝﹼﻠﻐﺔ ﻤﻥ ﺃﻓﺭﺍﺩ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﻤﺤﻴﻁﻴﻥ ﺒﻨﺎ ،ﻭﻫﻡ ﻴﻠﻘﻨﻭﻨﺎ ﺇﻴﺎﻫﺎ ،ﻭﻨﺤـﻥ ﻨﺘﻌﻠﻤﻬـﺎ
ﻤﻨﻬﻡ ...ﻴﻜﺘﺴﺒﻬﺎ ﺍﻝﻁﹼﻔل ﻓﻲ ﺍﻝﺒﻴﺕ ،ﺃﻭ ﻴﺘﻌﻠﹼﻤﻬﺎ ﻓﻲ ﺍﻝﻤﺩﺭﺴﺔ.(3)(...
2
2015
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3
2015
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ﺴ ﺭﺘﻨﺎ ﺍﻝﻠﻐﺔ ﺒﺄﺒﻌﺎﺩﻫﺎ ﺍﻝﺩﺍﺨﻠﻴﺔ ﻭﺍﻝﺨﺎﺭﺠﻴﺔ ،ﺒﻘﻭﺍﻝﺒﻬﺎ ﺍﻝﹼﺘﺠﺭﻴﺩﻴﺔ ﻭﺒﻤﻌﺎﻨﻴﻬﺎ ﻭﺘﺭﺍﻜﻴﺒﻬﺎ ﺍﻝﹼﺜﺭﻴﺔ ،ﺒﻘﻭﺓ ﻤﻨﻁﻘﻬﺎ ﻭﺭﻗﹼـﺔ
ﻓﺈﺫﺍ ﺃ
ﺸﻌﻭﺏ ﻤـﻥ
ﺃﺴﺎﻝﻴﺒﻬﺎ ،ﺒﺭﺼﻴﺩﻫﺎ ﺍﻝﻤﻌﺠﻤﻲ ﺍﻝﻤﺘﻨﺎﻤﻲ ﻭﺍﻝﻤﻭﺍﻜﺏ ﻝﻠﺘﻘﻨﻴﺎﺕ ﺍﻝﺤﺩﻴﺜﺔ ﻭﺍﻝﺘﻨﻤﻴﺔ ﺍﻝﻤﺴﺘﺩﺍﻤﺔ ،ﺘﻤﻜﹼﻨﺕ – ﺤﻴﻨﺌﺫ – ﺍﻝ ﹼ
ﻱ ﺨﺎﺭﺠﻲ ﺘﻜﺎﻝّﹺﺒﻲ ﺃﻭ ﺘﺒﻌﻴﺔ ﺃﺠﻨﺒﻴﺔ )ﻭﺍﻋﻠﻡ ﺃ
ﻥ ﻝﻐﺎﺕ ﺃﻫل ﺍﻷﻤﺼﺎﺭ ﺇﻨ ﻤﺎ ﺘﻜﻭﻥ ﺒﻠﺴﺎﻥ ﺃﻤ ﻨﻬﺎ ﻭﺤﻤﺕ ﺜﻘﺎﻓﺘﻬﺎ ﻤﻥ ﺃﻱ ﻏﺯﻭ ﻓﻜﺭ
ﺍﻷﻤﺔ ﺃﻭ ﺍﻝﺠﻴل ﺍﻝﻐﺎﻝﺒﻴﻥ() .(13ﻭﻫﺎ ﻫﻲ ﺍﻝﻌﺭﺒﻴﺔ ﺤﻴﻥ ﻜﺎﻨﺕ ﻗﻭﻴﺔ ﺒﺩﻴﻨﻬﺎ ﻭﺃﺒﻨﺎﺌﻬﺎ – ﺯﻤﻥ ﺍﻨﺘﺸﺎﺭ ﺍﻹﺴﻼﻡ ﻭﺍﻝﻔﺘﻭﺤﺎﺕ – ﻏـﺩﺍ
ﺍﻝﹼﺘﺄﻝﻴﻑ ﻻ ﻴﺘ ﻡ ﺇﻻ ﺒﻬﺎ .ﻭﺃﻤﺎ ﺍﻝﺒﺤﺙ ﻓﻴﻬﺎ ﻭﻓﻲ ﺃﻝﻔﺎﻅﻬﺎ ﻭﺃﺼﻭﺍﺘﻬﺎ ﻭﻤﻌﺎﻨﻴﻬﺎ ﻓﺎﻋﺘﺯﺍﺯ ﻭﺍﻓﺘﺨﺎﺭ .ﻭﻫﻭ ﻤﺎ ﺃﻜﺩﻩ ﻋﻠﻤﺎﺅﻨﺎ ﺍﻝﻘﺩﺍﻤﻰ،
ﻲ ﻤﻥ ﺍﻝﻤﺩﺡ ﺒﺎﻝﻔﺎﺭﺴﻴﺔ().(14 ﺇﺫ ﻴﻘﻭل ﺍﻝﺒﻴﺭﻭﻨﻲ )ﻭﺍﻝﻬﺠ ﻭ ﺒﺎﻝﻌﺭﺒﻴﺔ ﺃﺤ
ﺏ ﺇﻝ
ﺏ – ﺒﺘﺭﺠﻤﺔ ﻤﺅﻝﻔﺎﺕ ﺍﻝﻌﺭﺏ ﺍﻝﻤﺘﻨﻭﻋﺔ ﻜﻤﺅﻝﻔـﺎﺕ ﺍﺒـﻥ ﺭﺸـﺩ ﻭﺍﺒـﻥ ﺴـﻴﻨﺎ ﻭﺍﻝـﺭﺍﺯﻱ
ﻭﻝﻡ ﻴﻜﺘﻑ ﺍﻵﺨ ﺭ– ﺍﻝﻐﺭ
ﻭﺍﻝﺨﻭﺍﺭﺯﻤﻲ ﻭﺍﺒﻥ ﺨﻠﺩﻭﻥ ...ﺍﻝﺦ .ﺒل ﻨﻘل ﺃﻴﻀﺎ ﻤﺅﻝﻔﺎﺕ ﺍﻝﻴﻭﻨﺎﻥ ﺍﻝﺘﻲ ﺘﺭﺠﻤﻬﺎ ﺍﻝﻌﺭﺏ ﻜﻜﺘﺏ ﺍﻝﻔﺎﺭﺍﺒﻲ ﻭﺃﺭﺴﻁﻭ )ﻭﺍﻝﺤـﻕ
ﻥ ﺍﻝﻘﺭﻭﻥ ﺍﻝﻭﺴﻁﻰ ﻝﻡ ﺘﻌﺭﻑ ﻜﺘﺏ ﺍﻝﻌﺎﻝﻡ ﺍﻝﻴﻭﻨﺎﻨﻲ ﻓﻲ ﺍﻝﻘﺩﻴﻡ ﺇﻻ ﻤﻥ ﺘﺭﺠﻤﺘﻬﺎ ﺇﻝﻰ ﻝﻐﺔ ﺃﺘﺒـﺎﻉ ﻤﺤﻤـﺩ ،ﻭﺒﻔﻀـل ﻫـﺫﻩ
ﺇ
ﺸﻌﺭ ﻷﺭﺴﻁﻭ ﻝﻡ ﺘﻌﺭﻓﻪ ﺃﻭﺭﻭﺒﺎ ﺇﻻ ﻋﻥ ﻁﺭﻴﻕ ﺘﻠﺨﻴﺹ ﺍﺒﻥ ﺭﺸـﺩ
ﺍﻝ ﹼﺘﺭﺠﻤﺔ ﺍﻁﹼﻠﻌﻨﺎ ﻋﻠﻰ ﻤﺤﺘﻭﻴﺎﺕ ﺍﻝﻴﻭﻨﺎﻥ ...ﻓﻜﺘﺎﺏ ﻓﻥ ﺍﻝ ﹼ
ﺏ ﺍﻝﺫﻱ ﺘﺭﺠﻤﻪ ﺍﻝﻤﺴﺘﺸﺭﻕ ﺍﻷﻝﻤﺎﻨﻲ ﻫﺭﻤﻥ ﻓﻲ ﺍﻝﻘﺭﻥ 13ﻝﻠﻤﻴﻼﺩ() .(15ﺇ
ﻥ ﺍﻝﻠﻐﺔ ﺘﻨﻘل ﺍﻝﻤﻌﺎﺭﻑ ﻭﺘﻐﺭﺱ ﻓﻲ ﺍﻝﻨﺎﺸـﺌﺔ ﺤـ
ﺏ ﺍﻝﺘﻤﺴﻙ ﻭﺍﻻﻋﺘﺯﺍﺯ ﺒﻪ ،ﻭﺒﻬﺫﺍ ﻴﻜﻭﻥ ﻝﻸﻤﺔ ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﻜﻴﺎﻨﻬﻤﺎ ﻭﺘﻤﺎﺴﻜﻬﻤﺎ ﻭﺸﺨﺼﻴﺘﻬﻤﺎ
ﺍﻝﹼﺘﺭﺍﺙ ﺍﻝﹼﺜﻘﺎﻓﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺤ
ﺍﻝﻤﺘﻤﻴﺯﺓ ﺍﻝﻤﺴﺘﻘﻠﺔ )ﺇ
ﻥ ﺍﻝ ﹼﺘﺎﺭﻴﺦ ﻴﺤﺘﻡ ﻋﻠﻴﻨﺎ ﺃﻥ ﺘﻜﻭﻥ ﺍﻝﻠﹼﻐﺔ ﺍﻝﺘﻲ ﻨﺘﻌﻠﹼﻡ ﺒﻬﺎ ﻫﺫﺍ ﺍﻝ ﹼﺘﺭﺍﺙ ﻫﻲ ﺍﻝﻠﻐﺔ ﺍﻝﺘﻲ ﺘﹸﺒﻘﻲ ﻋﻠﻰ ﻫﺫﺍ ﺍﻝ ﹼﺘﺭﺍﺙ
ﻭﺘﺤﺎﻓﻅ ﻋﻠﻴﻪ ،ﻭﺘﻌﻤل ﻋﻠﻰ ﻨﺸﺭﻩ ﻭﺍﺯﺩﻫﺎﺭﻩ ﻭﺃﻋﻨﻲ ﺒﻬﺎ ﺍﻝﻌﺭﺒﻴﺔ() .(16ﻓﺎﻝﹼﻠﻐﺔ ﺘﻜﻭﻥ ﺍﻝﻨﺎﺱ ﺃﻜﺜﺭ ﻤﻤﺎ ﻴﻜﻭﻨﻬﺎ ﺍﻝﻨﺎ
ﺱ ،ﻭﺘﺼﻨﻊ
ل ﻭﺍﻷﻓﻜﺎﺭ.
ل ﻭﺍﻷﻓﻜﺎﺭ ﻭﺍﻝﻘﻴﻡ ﺃﻜﺜﺭ ﻤﻤﺎ ﺘﺼﻨﻌﻬﺎ ﺍﻝﻌﻘﻭ ُ
ﺍﻝﻌﻘﻭ َ
ﻓﻬﻲ ﺘﺅﺴﺱ ﻝﻔﻜﺭﻫﻡ ﻭﻭﻋﻴﻬﻡ .ﻓﺎﻷﺸﺨﺎﺹ ﺍﻝﺫﻴﻥ ﻴﻨﻁﻘﻭﻥ ﺒﺄﻝﺴﻥ ﻤﺘﺒﺎﻴﻨﺔ ﻓﺈﻨﻬﻡ ﻴﺭﻭﻥ ﺍﻝﻌﺎﻝﻡ ﺒﻜﻴﻔﻴﺎﺕ ﻤﺨﺘﻠﻔﺔ؛ ﻭﻝـﺫﻝﻙ
ﺃﺼ ﺭ ﺇﺩﻭﺍﺭ ﺴﺎﺒﻴﺭ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﻋﺩﻡ ﻓﺼل ﺍﻝﹼﻠﻐﺔ ﻋﻥ ﺍﻝﹼﺜﻘﺎﻓﺔ ﻭﺍﻷﻨﻤﺎﻁ ﺍﻝﺴﻠﻭﻜﻴﺔ ﻝﻸﻓﺭﺍﺩ )ﻓﺎﻝﻠﹼﻐﺔ ﺠﺯﺀ ﺃﺴﺎﺴ
ﻲ ﻤﻥ ﻫـﺫﻩ
ﻲ ...ﺇﻨﹼﻬـﺎ ﻨﻤـﻁﹲ ﻤـﻥ
ﻱ ﺠﻤﺎﻋ
ﺍﻝ ﹼﺜﻘﺎﻓﺔ ﺒل ﺃﺤﺩ ﻤﻜ ﻭﻨﺎﺘﻬﺎ ﺍﻷﺴﺎﺴ ﻴﺔ ...ﺇﻨﹼﻬﺎ ﺒﺎﺴﺘﻌﻤﺎﻻﺘﻬﺎ ...ﺤﻠﻘﺔ ﺍﺘﺼﺎل ﻓﻲ ﻨﺸﺎﻁ ﺒﺸﺭ
ﺍﻝﻌﻤل() ،(17ﻭﺘﻤﻜﻴﻥ ﺍﻝ ﹼﺫﺍﺕ ﻭﺼﻨﺎﻋﺔ ﺍﻹﻨﺴﺎﻥ ﻭﻓﻜﺭﻩ ،ﻭﺼﻭﻥ ﻝﻪ ﻤﻥ ﺍﻷﻁﻤﺎﻉ ﺍﻝﺨﺎﺭﺠﻴﺔ ،ﻭﺘﺄﻜﻴﺩ ﻝﺘﻔ ﻭﻗﻪ ﺍﻝﺫﻱ ﻴﺘﺠﺴﺩ ﻓﻌﻠﻴـﺎ
ﻲ ﺃﺴﺎﺴﺎ ﻓﻲ ﺍﻝﺘﺭﻜﻴﺒﺔ ﺍﻝﺜﻘﺎﻓﻴﺔ ﻝﻠﻤﺠﺘﻤﻊ .ﻓﻬﻭ ﻴﻭﻗﻅ ﻓﻴﻪ ﺍﻹﺤﺴـﺎﺱ ﺒﺎﻝﻤﺴـﺅﻭﻝﻴﺔ
ﺤﻴﻥ ﻴﺼﺒﺢ ﺍﻝﹼﺘﺭﺍﺙ ﺍﻝﹼﺜﻘﺎﻓﻲ ﺍﻝﻭﻁﻨﻲ/ﺍﻝﻘﻭﻤ
ﺴﻴﺎﺩﻴﺔ ﺃﻭ ﻴﺤﻭل ﺩﻭﻥ ﺍﻨﺼﻬﺎﺭﻩ ﻓﻲ ﺍﻵﺨﺭ ﺍﻝﺩﺨﻴل.
ﻭﺒﻤﻌﺎﻝﻡ ﺍﻝﺸﺨﺼﻴﺔ ﺍﻝﻭﻁﻨﻴﺔ ﺍﻝ
ﺸﻌﻭﺏ ،ﻭﺍﻷﻓﺭﺍﺩ ،ﻓﺈﻨﹼﻬﺎ ﺃﻴﻀﺎ ﻁﺭﻴﻕﹲ ﻝﺘﺤﻘﻴﻕ :
ﻲ ﻝﻠ ﹼ
ﻭﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻝﹼﻠﻐﺔ ﺘﺼﻨﻊ ﺍﻷﻤﻥ ﺍﻝﹼﺜﻘﺎﻓ
ﻱ ﻜﺎﻥ.
ﺍﻻﻨﻔﺘﺎﺡ ﺍﻝﻜﺎﻤل ﻭﺍﻝﻭﺍﻋﻲ ﻝﺸﺨﺼﻴﺔ ﺍﻹﻨﺴﺎﻥ ﺃ -1
ﻱ).(18
ﺘﻐﺫﻴﺔ ﻋﻘﻠﻪ ﻭﺘﻭﺴﻴﻊ ﺩﺍﺌﺭﺓ ﺇﺒﺩﺍﻋﻪ ﺍﻝﻤﺎﺩﻴﻭﺍﻝﻤﻌﻨﻭ -2
ل ﻋﻭﻝﻤﺔ ﺍﻝﻔﻜﺭ ﻭﺍﻝﹼﺜﻘﺎﻓﺔ.
ﺘﻤﻜﻴﻨﻪ ﻤﻥ ﺍﻝﹼﺘﻌﺒﻴﺭ ﻋﻥ ﺫﺍﺘﻪ ﻓﻲ ﻅ ّ -3
ﺸﻌﻭﺏ ﻭﻜﺄﻨﻬﺎ ﻗﺭﻴﺔ ﺼﻐﻴﺭﺓ ﺘﺤﺭ ﹼﻜﻬﺎ ﺍﻝﹼﺘﻘﻨﻴﺎﺕ ﺍﻝﻌﻠﻤﻴﺔ ﺍﻝﺤﺩﻴﺜﺔ ﻭﻤﺤﺘﻭﺍﻫﺎ ﺍﻝﺭﻗﻤﻲ
ﻥ ﺍﻝﻌﻭﻝﻤﺔ ﺍﻝﹼﺜﻘﺎﻓﻴﺔ – ﺍﻝﺘﻲ ﺠﻌﻠﺕ ﺍﻝ ﹼ
ﺇ
ﺸﻌﻭﺏ ﻭﺍﻷﻤﺔ ﺍﻝﻌﺭﺒﻴﺔ ﺒﻭﺠﻪ ﺨﺎﺹ ﺇﻝﻰ ﺃﻥ ﺘﻌﺯﺯ ﺩﻭﺭ ﺍﻝﻠﹼﻐﺔ ﺤﺘﻰ ﺘﻤﻜﹼﻥ ﻻﻗﺘﺼﺎﺩﻫﺎ ﺍﻝﻤﻌﺭﻓﻲ )ﻭﻤﻥ ﺍﻝﻤﻨﺘﻅـﺭ ﺃﻥ
– ﺘﺩﻓﻊ ﺍﻝ ﹼ
ﻱ ﺘﻨﻅﻴﺭﺍ
ﻴﺘﻌﺎﻅﻡ ﻫﺫﺍ ﺍﻝﺩﻭﺭ ﻤﻊ ﺍﺘﺴﺎﻉ ﻤﺠﺎﻻﺕ ﺍﻝﻤﻌﻠﻭﻤﺎﺘﻴﺔ ﻓﻲ ﺘﻁﺒﻴﻘﺎﺘﻬﺎ ﺍﻝ ﹼﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻝ ﹼﺜﻘﺎﻓ ﻴﺔ .ﻭﻤﻥ ﻫﻨﺎ ﻴﻌ ﺩ ﺍﻝ ﹼﺘﺨﹼﻠﻑ ﺍﻝﹼﻠﻐﻭ
ﻭﺘﻌﻠﹼﻤﺎ ﻭﺍﺴﺘﺨﺩﺍﻤﺎ ﻭﻤﻌﺎﻝﺠﺔ ﺁﻝﻴﺔ ﺒﻭﺍﺴﻁﺔ ﺍﻝﺤﺎﺴﻭﺏ ﻤﻥ ﺍﻷﺴﺒﺎﺏ ﺍﻝﺭﺌﻴﺴ ﻴﺔ ﻝﻠﻔﺠﻭﺓ ﺍﻝﺭﻗﻤﻴﺔ .ﻭﻫﺫﺍ ﻴﻔﺴﺭ ﻤﺎ ﺘﺒﺩﻴﻪ ﺸﻌﻭﺏ
ﺍﻝﻌﺎﻝﻡ ﺤﺎﻝﻴﺎ ﻤﻥ ﺍﻫﺘﻤﺎﻡ ﺸﺩﻴﺩ ﺒﻠﻐﺎﺘﻬﺎ ﺍﻝﻘﻭﻤ ﻴﺔ ﻓﻴﻤﺎ ﻴﺘﻌﻠﹼﻕ ﺒﺸﺒﻜﺔ ﺍﻻﻨﺘﺭﻨﺕ ﺃﻭ ﺇﺤﻴﺎﺀ ﻓﻨﻭﻥ ﻝﻐﺘﻬﺎ ﻭﻋﻠﻭﻤﻬﺎ ﻭﺘﻤﻜﻴﻥ ﻝﺴﺎﻨﻬﺎ
ﻓﻲ ﺍﻝﻤﺤﺎﻓل ﺍﻝﺭﺴﻤﻴﺔ ﻭﺍﻝﻤﻨﺸﻭﺭﺍﺕ ﺍﻝﺤﻜﻭﻤﻴﺔ ﻭﺍﻹﺩﺍﺭﻴﺔ().(19
ﺸﻌﻭﺏ ،ﻭﺘﻤﻜﻴﻥ ﻝﻬﻴﻤﻨﺘﻬﺎ )ﻓﺎﻝﺜﻭﺭﺓ ﺍﻝﺭﻗﻤﻴﺔ ﺘﺘﻴﺢ
ﻥ ﻓﻲ ﻭﺤﺩﺓ ﺍﻝﻠﹼﻐﺔ ﺘﻭﺜﻴﻕﹲ ﻷﻭﺍﺼﺭ ﺍﻝﹼﺘﻭﺍﺼل ﺍﻝﺜﹼﻘﺎﻓﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻝﻠ ﹼ
ﺇ
ﻓﺭﺼﺎ ﻭﺘﺤﺩﻴﺎﺕ ﻝﻠﺤﻜﻭﻤﺎﺕ ﺍﻝﻌﺭﺒ ﻴﺔ ﻝﻠﻨﹼﻬﻭﺽ ﺍﻝﺴﺭﻴﻊ ﺒﻤﺠﺘﻤﻌﺎﺘﻬﺎ ﻭﺍﻗﺘﺼﺎﺩﻴﺎﺘﻬﺎ ﻋﻠﻰ ﺃﺴـﺱ ﻤﺘﻴﻨـﺔ ﻝﺘﺜﺒﻴـﺕ ﺍﻝﺤﺩﺍﺜـﺔ
)(20
ﺵ ﺍﻝﻤﺴﺘﻘﺒل.
ﻀﻤﺎﺌﺭ ﺃﻭ ﻤﻨﺎﻫﺞ ﺍﻝﹼﺘﻔﻜﻴﺭ ﻭﺁﻝﻴﺎﺕ ﺍﻹﺒﺩﺍﻉ ﻭﻻ ﻴﺯﻝﺯل ﻋﺭ ﹸ
ﻓﻼ ﺘﹸﺼﺎﺩ ﺭ ﺍﻝ ﻭﺍﻹﺼﻼﺡ(
4
2015
/ 22 א
-Iﺘﻤﻴﻴﺯ ﺍﻝﹼﻨﺨﺒﺔ ﺍﻝﻤﺜﻘﻔﺔ ﻭﺃﻫل ﺍﻻﺨﺘﺼﺎﺹ ﺒﻴﻥ ﺃﻨﻭﺍﻉ ﺍﻝﻔﻌل ﺍﻝﻤﻀﺎﺭﻉ ﺒﺎﻋﺘﺒﺎﺭ ﺍﻝﺯﻤﻥ ﻭﺍﻝﻘﺭﺍﺌﻥ ﺍﻝﻤﹼﺘﺼﻠﺔ ﺒﻪ ،ﻓﻴﻘﺴﻡ ﺇﻝﻰ:
-1ﺍﻝﻤﺴﺘﻘﺒل ﺍﻝﻘﺭﻴﺏ ﺇﺫﺍ ﺍﻗﺘﺭﻨﺕ ﺒﻪ ﺴﻴﻥ )ﺴﺄﻜﺘ
ﺏ(.
ﺏ(.
-2ﺍﻝﻤﺴﺘﻘﺒل ﺍﻝﺒﻌﻴﺩ ﺇﺫﺍ ﺍﺘﺼﻠﺕ ﺒﻪ ﺴﻭﻑ )ﺴﻭﻑ ﺃﻜﺘ
ﺏ ،ﺃﻏﺎﺩ ﺭ.(...
-3ﺍﻝﺤﺎﻀﺭ ﺍﻝﺤﺎل ﺇﺫﺍ ﺘﺠﺭﺩ ﻤﻥ ﺘﻠﻙ ﺍﻝﻘﺭﺍﺌﻥ ﻨﺤﻭ) :ﺃﻜﺘ
ﻓﺎﹼﻝﻠﻐﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ – ﻭﺍﻝﻌﺭﺒﻴﺔ ﺒﻭﺠﻪ ﺨﺎﺹ –)ﻓﻲ ﻤﻘﺩﻭﺭﻫﺎ ﺃﻥ ﺘﺸﻴﺭ ﺇﻝﻰ ﺃﺸﻴﺎﺀ ﻭﺃﺤﺩﺍﺙ ﺒﻌﻴﺩﺓ ﻋﻥ ﺍﻝﻤـﺘﻜﻠﹼﻡ ﺯﻤﺎﻨـﺎ
ﻭﻤﻜﺎﻨﺎ ...ﻴﻤﻜﻥ ﺍﻹﺸﺎﺭﺓ ﺇﻝﻰ ﺃﺸﻴﺎﺀ ﻏﻴﺭ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻝﻤﺤﻴﻁ ﺍﻝﻘﺭﻴﺏ ،ﻭﻏﻴﺭ ﻤﻨﻅـﻭﺭﺓ ﺃﻭ ﻤﻠﻤﻭﺴـﺔ ﺃﻭ ﻤﺴـﻤﻭﻋﺔ ﺃﻭ
ﻤﺤﺴﻭﺴﺔ .ﻭﻴﻤﻜﻥ ﺃﻥ ﺘﺒﻌﺩ ﺁﻻﻑ ﺒل ﻤﻼﻴﻴﻥ ﺍﻷﻤﻴﺎل ﻋﻥ ﻤﻜﺎﻥ ﺍﻝﻤﺘﻜﻠﹼﻡ ،ﻜﻤﺎ ﺃﻥ ﺍﻝﻠﹼﻐﺔ ﻴﻤﻜﻥ ﺃﻥ ﺘﺸﻴﺭ ﻋﻥ ﻁﺭﻴﻕ ﺍﻷﻓﻌﺎل
ﺇﻝﻰ ﺍﻝﺯﻤﻥ ﺍﻝﻤﺎﻀﻲ ﺃﻭ ﺍﻝﻤﺴﺘﻘﺒل() ،(22ﻭﺒﻤﺎ ﺃﻥ ﺍﻝﻠﹼﻐﺔ ﻻ ﺘﻨﻔﺼﻡ ﻋﻥ ﺍﻝﻔﻜﺭ ،ﻓﻬﺫﺍ ﻴﺅﻜﹼﺩ – ﺤﺘﻤﺎ – ﻓﺭﻀﻴﺔ ﺤﻀﻭﺭ ﺍﻝـﻭﻋﻲ
ﺍﻝﻤﺴﺘﻘﺒﻠﻲ ﻓﻲ ﺍﻝﻠﹼﺴﺎﻥ ﺍﻝﻌﺭﺒﻲ.
-IIﻭﻤﻥ ﻤﻅﺎﻫﺭ ﺍﻝﻭﻋﻲ ﺒﺎﻝﻤﺴﺘﻘﺒل ﻓﻲ ﺍﻝﹼﻠﺴﺎﻥ ﺍﻝﻌﺭﺒﻲ ﺃﻓﻌﺎل ﺍﻝﺩﻋﺎﺀ ﺍﻝﺘﻲ ﺘﺘﺤﻘﹼﻕ ﺒﺼﻴﻐﺘﻴﻥ ﻤﺘﺒﺎﻴﻨﺘﻴﻥ ﻓﻲ ﺍﻝﺯﻤـﺎﻥ ﻫﻤـﺎ:
"ﺤﻔﻅﻙ ﺍﷲ" ﺃﻭ "ﻴﺤﻔﻅﻙ ﺍﷲ" .ﻓﻜﻠﺘﺎ ﺍﻝﻌﺒﺎﺭﺘﻴﻥ ﺘﺅﺩﻴﺎﻥ ﺍﻝﻘﺼﺩ ﻓﻲ ﺍﻝﻌﺭﺒﻴﺔ ﻭﻫﻭ ﺍﻷﻤل ﺒﺎﻻﺴﺘﺠﺎﺒﺔ ﺴﻭﺍﺀ ﺃﻭﺭﺩﺕ ﻓﻲ ﺍﻝﻤﺎﻀﻲ،
ﻙ ﺃﻥ ﻫﺫﺍ ﺍﻝﻤﻌﻨﻰ ﺃﻭ ﺍﻨﺘﻘﻠﺕ ﺇﻝﻰ ﺼﻴﻐﺔ ﺍﻝﻤﻀﺎﺭﻉ )ﻜﺄ
ﻥ ﻤﺎ ﻴﺭﺠﻰ ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ ﻜﺎﻥ ﻭﺃﺼﺒﺢ ﻤﻥ ﺍﻝﻤﺤﻘﹼﻕ ﺍﻝﻤﺴﺘﺠﺎﺏ ،ﻭﻻﺸ
ﻤﻘﺼﻭﺩ ،ﻷﻨﹼﻪ ﻝﻡ ﻴﺄﺕ ﻤﻥ ﻋﺠﺯ ﻓﻲ ﺍﻝﻠﹼﻐﺔ().(23
ﻓﺎﻝﺯﻤﺎﻥ ﻝﻴﺱ ﺃﺼﻤﺎﹰ ،ﺇﻨﹼﻪ ﻤﻔﺘﻭﺡ ﻋﻠﻰ ﺍﻝﻤﺎﻀﻲ ﻭﺍﻝﺤﺎﻀﺭ ﻭﺍﻝﻐﺩ ﺒﺄﺒﻌﺎﺩﻩ ﻭﺘﻘﺴﻴﻤﺎﺘﻬﺎﻝﺘﻲ ﺘﺄﺴـﺭ ﺍﻝﻔـﺭﺩ ﻭﺍﻝﺠﻤﺎﻋـﺎﺕ
ﻭﺘﺠﻌﻠﻬﺎ ﺘﺘﺤﺭﻙ ﻓﻲ ﺩﺍﺌﺭﺘﻪ.
ﻥ ﺍﻝﹼﻠﻐﺔ ﺘﺼﻨﻊ ﻤﻠﻜﺔ ﺍﻝﻭﻋﻲ ﻋﻨﺩ ﺍﻹﻨﺴﺎﻥ ﻓﺭﺩﺍ ﻜﺎﻥ ﺃﻭ ﺠﻤﺎﻋﺔ ﻭﺘﺅ ﻫﻠﻪ ﻝﻤﻌﺭﻓﺔ ﺍﻝﺫﺍﺕ ،ﻭﺘﺤﺩﺩ ﻨﻅﺭﺘﻪ ﺇﻝـﻰ ﺍﻝﻌـﺎﻝﻡ
ﺇ
ﻭﺘﺅﺜﺭ ﻓﻲ ﺴﻠﻭﻜﺎﺘﻪ)ﻓﺎﹼﻝﻠﻐﺔ ﻭﺴﻴﻠﺘﻨﺎ ﺍﻷﺴﺎﺴ ﻴﺔ ﻝﻨﻘل ﺍﻝﻤﻌﻠﻭﻤﺎﺕ ﻓﻲ ﺍﻝﻤﺠﺘﻤﻊ ﺍﻝﺒﺸﺭﻱ .ﻭﻝﻜ
ﻥ ﺍﻝﻠﻐﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻤﺎ ﻫﻭ ﺃﻜﺜـﺭ
ﻤﻥ ﺫﻝﻙ ﺇﺫ ﻴﻤﻜﻨﻬﺎ ﺃﻥ ﺘﺼﻭﻍ ﺍﻝﻌﺎﻝﻡ ﺃﻭ ﺒﻤﻌﻨﻰ ﺁﺨﺭ ...ﺇﻨﻬﺎ ﺒﻤﺜﺎﺒﺔ ﻤﻨﺸﻭﺭ ﺘﺤﻠﻴل ﺍﻝﻁﻴﻑ ﺍﻝﺫﻱ ﻨﻨﻅﺭ ﺇﻝـﻰ ﺍﻝﻌـﺎﻝﻡ ﻤـﻥ
ﺨﻼﻝﻪ().(24
ﻝﻴﺴﺕ ﺍﻝﻠﻐﺔ ﻤﺠﺭ ﺩ ﺃﺼﻭﺍﺕ ﻭﺃﻝﻔﺎﻅ ﻴﻌﺒﺭ ﺒﻬﺎ ﺍﻝﻔﺭﺩ ﻭﺍﻝﺠﻤﺎﻋﺎﺕ ﻋﻥ ﺃﻏﺭﺍﻀﻬﻡ ﻭﻴﻜﺸﻔﻭﻥ ﻋﻥ ﻤﻘﺎﺼـﺩﻫﻡ ،ﻭﻝﻴﺴـﺕ
ﺼﻭﺘﻴﺔ ﺍﻝﺘﻲ ﺘﺼﺩﺭ ﻋﻥ ﺍﻝﺠﻬﺎﺯ ﺍﻝﹼﻨﻁﻘﻲ ﻭﺍﻹﺸﺎﺭﺍﺕ
ﻤﺠﺭﺩ ﺩﻻﻻﺕ ﻭﻤﻌﺎﻥ ،ﻭﺇﻨﹼﻤﺎ ﻫﻲ ﺃﻜﺜﺭ ﻤﻥ ﻫﺫﺍ؛ ﺇﻨﻬﺎ ﻓﻌﻼ ﺍﻹﺸﺎﺭﺍﺕ ﺍﻝ
ﺍﻝ ﺭﻭﺤﻴﺔ ﺍﻝﺘﻲ ﹸﺘﻭﻤﻰﺀ ﺇﻝﻴﻬﺎ ﺍﻝﹼﻨﻔﺱ ﻭﺍﻝﺤﺭﻜﺎﺕ ﺍﻝﺘﻲ ﺘﻘﻭﻡ ﺒﻬﺎ ﺍﻝﺠﻭﺍﺭﺡ ﻭﺍﻷﻝﻭﺍﻥ ﺍﻝﺘﻲ ﺘﻌﻜﺱ ﺍﻝﹼﻨﻔﻭﺱ ﺍﻝﺩﺍﺨﻠﻴـﺔ ﻭﺍﻝﻌﻼﻗـﺎﺕ
ﻭﺍﻝﻤﺭﺍﺴﻴﻡ ﻭﻤﺨﺘﻠﻑ ﺍﻻﺼﻁﻼﺤﺎﺕ ﺍﻝﺘﻲ ﺘﺘﺭﺠﻡ ﻓﻜﺭ ﺍﻝﺠﻤﺎﻋﺎﺕ ﻓﻲ ﻤﺨﺘﻠﻑ ﺸﺅﻭﻥ ﺍﻝﺤﻴﺎﺓ ﺍﻝﺘﻲ ﺘﺘﻤﻴﺯ ﺒﻁﺎﺒﻌﻬـﺎ ﺍﻹﻨﺴـﺎﻨﻲ
ﻲ ...ﻝﺴﺎﻨﻨﺎ ﺍﻝﺠﻤﺎﻋﻲ ...ﺇﻨﻬﺎ ﻝﻴﺴﺕ ﻝﻬﺠﺔ ﺨﺎﺼﺔ ﺘﻤﺘﺎﺯ ﻋﻥ ﻏﻴﺭﻫﺎ ﺒﺄﻨﻬـﺎ ﺍﻝﹼﺘﻭﺍﺼﻠﻲ )ﺇ
ﻥ ﻝﻐﺘﻨﺎ ﺍﻝﻘﻭﻤ ﻴﺔ ﻫﻲ ﻝﺴﺎﻨﹸﻨﺎ ﺍﻝﻘﻭﻤ
ﻝﻬﺠﺔ ﺍﻝﻁﺒﻘﺎﺕ ﺍﻝﻌﻠﻴﺎ ...ﺇﻨﻬﺎ ﻜ ّل ﺍﻝﹼﻠﻬﺠﺎﺕ ﺍﻝﺘﻲ ﻴﺘﻼﻏىﺒﻬﺎ ﺍﻝﻤﻭﺍﻁﻨﻭﻥ ...ﻓﻲ ﺍﻝﻭﻁﻥ ﺍﻝﻌﺭﺒﻲ ﺍﻝﻜﺒﻴﺭ...ﺘﻌﺒـﺭ ﻋـﻥ ﻓﻌـل
5
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). (25
ل ﻝﻐﺔ ﺇ ﹰﺫﺍ )ﺘﺤﻠﹼل ﺍﻝﻌﺎﻝﻡ ﻭﻓﻕ ﻁﺭﻴﻘﺘﻬﺎ ﺍﻝﺨﺎﺼﺔ ﻭﺘﻔﺭﺽ ﻋﻠﻰ ﺍﻝﺠﻤﻴـﻊ
ﻓﻜ ّ ﺍﻝﺠﻤﺎﻋﺔ ﻭﻓﻜﺭ ﺍﻝﺠﻤﺎﻋﺔ ﻭﻭﺠﺩﺍﻥ ﺍﻝﺠﻤﺎﻋﺔ(
)(27 )(26
. ﻭﻤﻌﺭﻓﺔ ﺍﻝﺫﺍﺕ ﻭﺍﻝﻭﻋﻲ ﺒﺎﻝﻤﺴﺘﻘﺒل ﻫﺫﺍ ﺍﻝﻁﺭﺍﺯ ﻤﻥ ﺍﻝ ﹼﺘﺤﻠﻴل ﻭﺇﺩﺭﺍﻙ ﺍﻝﻌﺎﻝﻡ(
6
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/ 22 א
-3ﻭﻀﻊ ﺨﻁﺔ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺔ ﺸﺎﻤﻠﺔ )ﻭﻁﻨﻴﺔ ﻭﻋﺭﺒﻴﺔ( ﺘﺭﻤﻲ ﻝﺘﻤﻜﻴﻥ ﺍﻝﻠﻐﺔ ﺍﻷﻡ ﻓﻲ ﺠﻤﻴﻊ ﺍﻝﻤﺠﺎﻻﺕ ﺍﻝﹼﺘﺭﺒﻭﻴﺔ ﻭﺍﻝﹼﺜﻘﺎﻓﻴﺔ
ﻭﺍﻹﻋﻼﻤﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ،ﻭﻋﺩﻡ ﺍﻝﺘﻠ ﹼﻜﺅ ﻓﻲ ﺍﺴﺘﺼﺩﺍﺭ ﺍﻝﻘﺭﺍﺭﺍﺕ ﻭﺍﻝﻤﺭﺍﺴﻴﻡ .ﻭﺃﻥ ﺘﺘﺤ ﻭل ﻫﺫﻩ ﺍﻝﻘـﺭﺍﺭﺍﺕ ﺇﻝـﻰ
ﺴﻌﻲ ﻝﻠﹼﻐﺔ ﺍﻷ ﻡ.
ﻭﺴﻴﻠﺔ ﻀﻐﻁ ﻓﻲ ﺍﻹﻋﻼﻡ ﺤﺘﻰ ﻴﻨﺘﺸﺭ ﺍﻝﻤ ﺩ ﺍﻝﺘﻭ
-4ﺘﻤﻜﻴﻥ ﺍﻝﹼﻠﻐﺔ ﺍﻷﻡ ﻤﻥ ﺍﻹﻋﻼﻥ ﺍﻹﺸﻬﺎﺭ ﻭﺍﻝﺨﻁﺎﺏ ﺍﻹﻋﻼﻤﻲ ،ﻭﺘﻌﺭﻴﺏ ﺃﺴﻤﺎﺀ ﺍﻝﻤﺤﻼﺕ ﻭﺍﻝﻤﺅﺴﺴﺎﺕ ﺍﻝﺨﺩﻤﺎﺘﻴـﺔ
ﻭﺍﻝﻤﺭﺍﺴﻼﺕ ﺍﻹﺩﺍﺭﻴﺔ ،ﻭﺠﻌل ﺍﻝﹼﻠﻐﺔ ﺍﻷﻡ ﻤﻁﻠﺒﺎ ﺃﺴﺎﺴﻴﺎ ﻭﺇﻝﺯﺍﻤﻴﺎ ﻷﺠل ﺍﻝﻅﹼﻔﺭ ﺒﺎﻝﻭﻅﺎﺌﻑ ﺍﻝﺤﻜﻭﻤﻴﺔ ﺃﻭ ﺍﻝﺨﺎﺼـﺔ،
ﻭﺒﺫﻝﻙ ﻨﻀﻤﻥ ﺴﻴﺭﻭﺭﺓ ﺍﻝﻠﻐﺔ ﻭﺍﻨﺘﺸﺎﺭﻫﺎ ﺍﻝﻭﺍﺴﻊ ﻭﺘﻔﻭﻗﻬﺎ.
-5ﺭﺴﻡ ﺴﻴﺎﺴﺔ ﻝﻐﻭﻴﺔ ﺘﺭﻤﻲ ﻝﺘﺜﻤﻴﻥ ﻝﻐﺔ ﻤﻨﺸﺊ ﻤﻌﻴﺎﺭﻴﺔ ﺘﺘﺴﻡ ﺒﻤﻔﺭﺩﺍﺘﻬﺎ ﺍﻝﺒﺴﻴﻁﺔ ﻻ ﺍﻝﻤﻌ ﹼﻘﺩﺓ ،ﻭﺠﻤﻠﻬﺎ ﺍﻝﻘﺼـﻴﺭﺓ ﻻ
ل
ﻅﻑ ﺍﻝﻤﺼﻁﻠﺤﺎﺕ ﺍﻝﺘﻲ ﻴﺴﺘﻁﻴﻊ ﺍﻝﻘﺎﺭﺉ ﺍﻝﺒﺴﻴﻁ ﺇﺩﺭﺍﻜﻬﺎ ﻓﻲ ﺯﻤﺎﻨﻪ –ﻓﻲ ﻅ ّ
ﺍﻝﻤﺭ ﹼﻜﺒﺔ ،ﻭﺘﻨﺄﻯ ﻋﻥ ﺍﻝﻭﺤﺸﻲ .ﻭﺘﻭ ﹼ
ﺍﻝﹼﺜﻘﺎﻓﺔ ﺍﻝﻤﺘﻤ ﹼﻜﻨﺔ ﻓﻲ ﻤﺤﻴﻁﻪ ﺍﻝﺩﺍﺨﻠﻲ ﻭﺍﻝﺨﺎﺭﺠﻲ – ﻷﺠل ﺍﻝﻭﺼﻭل ﺒﺎﻝﹼﻠﻐﺔ ﺇﻝﻰ ﺍﻹﺜﺭﺍﺀ ﻭﺍﻝﻨﻤﻭ.
ﺼﻨﺎﻋﻴﺔ ،ﻓﻬﻲ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺘﺭﻗﻴﺔ ﺍﻝﹼﻠﻐﺔ ﺍﻷﻡ ،ﻭﺘﻤﻜﻴﻥ ﺍﺴﺘﻌﻤﺎﻝﻬﺎ ﻓـﻲ ﻤﺨﺘﻠـﻑ ﺍﻝﺒـﺭﺍﻤﺞ،
-6ﺘﻔﻌﻴل ﺩﻭﺭ ﺍﻷﻗﻤﺎﺭ ﺍﻝ
ﺸﻌﻭﺭ ﺒﺎﻝﻬﻭﻴﺔ ﻭﺍﻝﻭﺤﺩﺓ ﺍﻝﻭﻁﻨﻴﺔ ﻭﺍﻝﻘﻭﻤﻴﺔ.
ﻓﻴﺘﻌﺯﺯ – ﺒﺫﻝﻙ -ﺍﻝ ﹼ
-7ﺘﺸﺠﻴﻊ ﺍﻝﺒﺤﺙ ﺍﻝﻌﻠﻤﻲ ﻭﺍﻝﹼﺘﺄﻝﻴﻑ ﺒﺎﻝﹼﻠﻐﺔ ﺍﻷﻡ ،ﺒﻐﻴﺔ ﺘﺤﺴﻴﻥ ﻤﺭﺩﻭﺩﻴﺔ ﻤﺘﻜﻠﹼﻤﻴﻬﺎ ،ﻭﺘﻌﻤﻴﻕ ﻤﻠﻜﺎﺘﻬﻡ ﺍﻝﻠﺴﺎﻨﻴﺔ.
-8ﺍﺴﺘﺒﻌﺎﺩ ﺍﻝﻌﺎﻤﻴﺔ ﻭﺍﻷﻝﻔﺎﻅ ﺍﻷﺠﻨﺒﻴﺔ ﻤﻥ ﺍﻝﹼﻠﻐﺔ ﺍﻝﺭﺴﻤﻴﺔ ﺍﻝﻔﺼﻴﺤﺔ.
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ﻫﻭﺍﻤﺵ ﺍﻝﻤﻘﺎل:
)(1
ﻓﺎﺴﻲ ﺍﻝﻔﻬﺭﻱ :ﺍﻝﻠﺴﺎﻨﻴﺎﺕ ﻭﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ،ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ ،ﺒﻴﺭﻭﺕ ،ﻁ ،1968ﺹ ،10ﻭﺘﺸﻭﻤﺴﻜﻲ :ﺍﻝﻠﻐﺔ ﻭﻤﺸﻜﻼﺕ ﺍﻝﻤﻌﺭﻓﺔ
ﺘﺭﺠﻤﺔ ﺤﻤﺯﺓ ﺒﻥ ﻗﺒﻼﻥ ﺍﻝﻤﺭﻴﻨﻲ ،ﺩﺍﺭ ﺘﻭﺒﻘﺎل ﻝﻠﻨﺸﺭ ،ﺍﻝﺩﺍﺭ ﺍﻝﺒﻴﻀﺎﺀ ،ﻁ ،1990 ،1ﺹ.46
)(2
ﻴﻨﻅﺭ ﺍﻝﻔﻜﺭﺓ ﻓﻲ ﻤﺎﺭﻴﻭ ﺒﺎﻱ :ﻝﻐﺎﺕ ﺍﻝﺒﺸﺭ ،ﺘﺭﺠﻤﺔ ﺼﻼﺡ ﺍﻝﻤﻐﺭﺒﻲ ،ﺩﺍﺭ ﺘﻭﺒﻘﺎل ،ﺍﻝﺭﺒﺎﻁ ،ﺹ 130ﻭﺃﻴﻀﺎ ﻤﺩﺨل ﺇﻝﻰ ﻋﻠﻡ ﺍﻝﻠﻐـﺔ،
ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ،ﺩﺍﺭ ﺍﻝﻔﻜﺭ ﺍﻝﻌﺭﺒﻲ ،ﺍﻝﻘﺎﻫﺭﺓ ،ﺹ . 289ﻭﺸﻔﻴﻘﺔ ﺍﻝﻌﻠﻭﻱ :ﻓﻲ ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﻠﺴﺎﻨﻴﺔ ﺍﻝﺤﺩﻴﺜﺔ – ﺍﻝﺘﻨﻅﻴﺭ – ﺍﻝﻤـﻨﻬﺞ
ﺕ
ﻭﺍﻹﺠﺭﺍﺀ ،ﻜﻨﻭﺯ ﺍﻝﺤﻜﻤﺔ ،ﺍﻝﺠﺯﺍﺌﺭ ،2013 ،ﺹ .20-13ﻭﻫﻭ ﺍﻝﺭﺃﻱ ﻨﻔﺴﻪ ﺍﻝﺫﻱ ﻴﺫﻫﺏ ﺇﻝﻴﻪ ﺍﺒﻥ ﺠﻨﻲ ﺤﻴﻥ ﻴﻘﻭل" :ﺍﻝﻠﻐﺔ ﺃﺼﻭﺍ ﹰ
ل ﻗﻭﻡ ﻋﻥ ﺃﻏﺭﺍﻀﻬﻡ" ﻴﻨﻅﺭ :ﺴ ﺭ ﺼﻨﺎﻋﺔ ﺍﻹﻋﺭﺍﺏ ،ﺘﺤﻘﻴﻕ ﻝﺠﻨﺔ ﻤﻥ ﺍﻷﺴﺎﺘﺫﺓ ﻭﻤﺼﻁﻔﻰ ﺍﻝﺴـﻘﺎ ،ﺍﻝﻘـﺎﻫﺭﺓ،1954 ،
ﻴﻌﺒﺭ ﺒﻬﺎ ﻜ ّ
ﺝ ،1ﺹ.4
)(3ﻤﺤﻤﺩ ﺤﺴﻥ ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ :ﻤﺩﺨل ﺇﻝﻰ ﻋﻠﻡ ﺍﻝﻠﻐﺔ ،ﺩﺍﺭ ﺍﻝﻔﻜﺭ ﺍﻝﻌﺭﺒﻲ ،ﺍﻝﻘﺎﻫﺭﺓ ،2000 ،ﺹ.300
)(4
ﻤﺤﻤﺩ ﺃﺤﻤﺩ ﺍﻝﺴﻴﺩ :ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻝﻌﺼﺭ ﻓﻲ ﺍﻝﺘﻌﺭﻴﺏ ،ﻤﺅﺘﻤﺭ ﻤﺠﻤﻊ ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻓـﻲ ﺍﻝﻘـﺎﻫﺭﺓ ،ﺩﻭﺭﺓ ،2008/74
ﺹ.10-9
)(5ﻨﻔﺴﻪ ،ﺹ.14
)(6
ﺯﻜﻲ ﻨﺠﻴﺏ ﻤﺤﻤﻭﺩ :ﺘﺠﺩﻴﺩ ﺍﻝﻔﻜﺭ ﺍﻝﻌﺭﺒﻲ ،ﺩﺍﺭ ﺍﻝﺸﺭﻭﻕ ،ﺍﻝﻘﺎﻫﺭﺓ ،1971 ،ﺹ.32
)(7
ﺘﺭﻜﻲ ﺭﺍﺒﺢ :ﺃﺼﻭل ﺍﻝﺘﺭﺒﻴﺔ ﻭﺍﻝﺘﻌﻠﻴﻡ ،ﺩﻴﻭﺍﻥ ﺍﻝﻤﻁﺒﻭﻋﺎﺕ ﺍﻝﺠﺎﻤﻌﻴﺔ ،ﺍﻝﺠﺯﺍﺌﺭ ،1990 ،ﺹ.330
)(8ﻤﺤﻤﻭﺩ ﺍﻝﺴﻴﺩ :ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺍﻗﻌﺎ ﻭﺍﺭﺘﻘﺎﺀ ،ﻭﺯﺍﺭﺓ ﺍﻝﺜﻘﺎﻓﺔ ،ﺩﻤﺸﻕ ،2010 ،ﺹ ،124ﺒﺘﺼﺭﻑ.
)(9ﻤﺠﻤﻭﻋﺔ ﻤﺅﻝﻔﻴﻥ :ﺍﻝﻠﹼﺴﺎﻥ ﺍﻝﻌﺭﺒﻲ ﻭﺇﺸﻜﺎﻝﻴﺔ ﺍﻝﺘﻠﻘﻲ ،ﻤﺭﻜﺯ ﺩﺭﺍﺴﺎﺕ ،ﺍﻝﻭﺤﺩﺓ ﺍﻝﻌﺭﺒﻴﺔ ،ﺒﻴﺭﻭﺕ ،2010 ،ﺹ.147
ﻭﻴﺭﺍﺠﻊ ﺃﻴﻀﺎ:
Jean Louis Calvet, linguistique et colonisation, Paris, Payot, 1974, P.11
)(10ﺴﻭﺭﺓ ﻓﺼﻠﺕ – ﺍﻵﻴﺔ .33
)(11
ﻤﺼﻁﻔﻰ ﺼﺎﺩﻕ ﺍﻝﺭﺍﻓﻌﻲ :ﻤﻥ ﻭﺤﻲ ﺍﻝﻘﻠﻡ ،ﺩﺍﺭ ﺍﻝﻤﻌﺎﺭﻑ ،ﻤﺼﺭ ،ﺝ ،3ﺹ ،126ﻭﺃﻴﻀﺎ :ﻨﻘﻭﻻ ﺯﻴﺎﺩﺓ ،ﺍﻝﻌﺭﻭﺒﺔ ﻓـﻲ ﻤﻴـﺯﺍﺕ
ﺍﻝﻘﻭﻤﻴﺔ ،ﺩﺍﺭ ﺍﻝﺜﻘﺎﻓﺔ ،ﺒﻴﺭﻭﺕ ،ﻁ ،5ﺹ.25
)(12
ﺸﺤﺎﺩﺓ ﺍﻝﺨﻭﺭﻱ :ﻭﺍﻗﻊ ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻋﺭﺒﻴﺎ ﻭﺩﻭﻝﻴﺎ ،ﻤﺠﻠﺔ ﺍﻝﺘﻌﺭﻴﺏ ،ﺍﻝﻌﺩﺩ ،2001 ،21ﺹ ،31-30ﻭﺃﻨﻅﺭ ﺃﻴﻀـﺎ :ﻋﺒـﺩ ﺍﷲ
ﺍﻝﻌﺭﻭﻱ ،ﺜﻘﺎﻓﺘﻨﺎ ﻓﻲ ﻀﻭﺀ ﺍﻝﺘﺎﺭﻴﺦ ،ﺍﻝﻤﺭﻜﺯ ﺍﻝﺜﻘﺎﻓﻲ ﺍﻝﻌﺭﺒﻲ ،ﺒﻴﺭﻭﺕ ،1988 ،ﺹ.29-28
)(13
ﺍﺒﻥ ﺨﻠﺩﻭﻥ :ﺍﻝﻤﻘﺩﻤﺔ ،ﺍﻝﺩﺍﺭ ﺍﻝﺘﻭﻨﺴﻴﺔ ﻝﻠﻨﺸﺭ ،1984 ،ﺝ ،1ﺹ.459-457
)(14
ﺝ .ﻻﺒﻭﻑ :ﺤﻀﺎﺭﺓ ﺍﻝﻌﺭﺏ ،ﺩﺍﺭ ﺍﻝﻔﻜﺭ ﺍﻝﻌﺭﺒﻲ ،ﺒﻴﺭﻭﺕ ،ﺹ.567
)(15ﻨﻔﺴﻪ ،ﺹ.568
)(16
ﺠﻭﺭﺝ ﺸﻬﻼ :ﺍﻝﻭﻋﻲ ﺍﻝﺘﺭﺒﻭﻱ ﻭﻤﺴﺘﻘﺒل ﺍﻝﺒﻼﺩ ﺍﻝﻌﺭﺒﻴﺔ ،ﺩﺍﺭ ﺍﻝﻌﻠﻡ ﻝﻠﻤﻼﻴﻴﻥ ،ﺒﻴﺭﻭﺕ ،ﻁ ،1976 ،4ﺹ.73
)(17
ﺠﻔﺭﻱ ﺴﺎﻤﺴﻭﻥ :ﺍﻝﻤﺩﺍﺭﺱ ﺍﻝﻠﺴﺎﻨﻴﺔ ،ﺍﻝﺘﺴﺎﺒﻕ ﻭﺍﻝﺘﻁﻭﺭ ،ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﺯﻴﺎﺩ ﻜﺒﺔ ،ﺠﺎﻤﻌﺔ ﺍﻝﻤﻠﻙ ﺴﻌﻭﺩ ،1997 ،ﺹ.240-238
)(18
ﻴﻨﻅﺭ ﻤﺠﻠﺔ ﺍﻝﺨﻁﺔ ﺍﻝﺸﺎﻤﻠﺔ ﻝﻠﺜﻘﺎﻓﺔ ﺍﻝﻌﺭﺒﻴﺔ ،ﺘﻭﻨﺱ ،1990 ،ﺹ.63-61
)(19ﻋﻠﻲ ﻤﺤﻤﺩ ﺭﺤﻭﻤﺔ :ﻤﺠﺘﻤﻊ ﺍﻝﻤﻌﺭﻓﺔ ﻭﺒﻠﺩﺍﻥ ﺍﻝﻤﻐﺭﺏ ﺍﻝﻌﺭﺒﻲ ،ﺍﻝﺠﺎﻤﻌﺔ ﺍﻝﻤﻐﺎﺭﺒﻴﺔ ،ﻁﺭﺍﺒﻠﺱ ،ﻁ ،2007 ،1ﺹ.45
)(20
ﺃﺒﻭ ﺍﻝﺴﻌﻭﺩ ﺇﺒﺭﺍﻫﻴﻡ :ﺍﻝﻤﺤﺘﻭﻯ ﺍﻝﺭﻗﻤﻲ ﺍﻝﻌﺭﺒﻲ ،ﺍﻝﻤﺅﺘﻤﺭ ﺍﻝﻭﻁﻨﻲ ﻝﺼﻨﺎﻋﺔ ﺍﻝﻤﺤﺘﻭﻯ ﺍﻝﺭﻗﻤﻲ ﺍﻝﻌﺭﺒﻲ ،ﺩﻤﺸﻕ ،ﺤﺯﻴﺯﺍﻥ،2009 ،
ﺹ21
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)(21
ﺸﻭﻗﻲ ﺠﻼل :ﺍﻷﺼﻭﺍﺕ ﻭﺍﻹﺸﺎﺭﺍﺕ ،ﺍﻝﻬﻴﺌﺔ ﺍﻝﻤﺼﺭﻴﺔ ﻝﻠﻜﺘﺎﺏ ،ﻤﺼﺭ ،1972 ،ﺹ.68-66
)(22ﻨﺎﻴﻑ ﺨﺭﻤﺎ :ﺃﻀﻭﺍﺀ ﻋﻠﻰ ﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻝﻠﻐﻭﻴﺔ ﺍﻝﻤﻌﺎﺼﺭﺓ ،ﺍﻝﻤﺠﻠﺱ ﺍﻷﻋﻠﻰ ﻝﻠﺜﻘﺎﻓﺔ ،ﺍﻝﻜﻭﻴﺕ ،1980 ،ﺹ.149
)(23ﻋﺒﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻝﻌﻘﺎﺩ :ﺍﻝﻠﻐﺔ ﺍﻝﺸﺎﻋﺭﺓ ،ﻤﻜﺘﺒﺔ ﺍﻷﻨﺠﻠﻭ ﻤﺼﺭﻴﺔ ،ﺍﻝﻘﺎﻫﺭﺓ ،1960 ،ﺹ.77
(26):ﻨﺎﺌﻑ ﺨﺭﻤﺎ :ﺃﻀﻭﺍﺀ ﻋﻠﻰ ﺍﻝﺩﺭﺍﺴﺎﺕ ﺍﻝﻠﻐﻭﻴﺔ ﺍﻝﻤﻌﺎﺼﺭﺓ ،ﺹ 216ﻭﺯﻜﻲ ﻤﺤﻤﻭﺩ ﻨﺠﻴﺏ :ﺘﺠﺩﻴﺩ ﺍﻝﻔﻜﺭ ﺍﻝﻌﺭﺒﻲ ،ﺩﺍﺭ ﺍﻝﺸـﺭﻭﻕ،
ﺍﻝﻘﺎﻫﺭﺓ ،1971 ،ﺹ.119
)(27ﻋﺒﺩ ﺍﻝﻌﺯﻴﺯ ﺸﺭﻑ :ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺍﻝﻔﻜﺭ ﺍﻝﻤﺴﺘﻘﺒﻠﻲ ،ﺩﺍﺭ ﺍﻝﺠﻴل ،ﺒﻴﺭﻭﺕ ،ﺹ.20
)*(ﻤﺜل ﻝﻔﻅﺔ ﻤﺨﺯﻥ ) ،(magasinﻭﺍﻝﺤﻨﺎﺀ ) ،(Hennéﻭﺍﻝﻴﺎﺴﻤﻴﻥ ) ،(Jasminﻭﺍﻝﻘﻁﻥ ) ،(cotonﻓﻘﺩ ﺸـﺎﺒﻬﺕ ﺒﻌـﺽ ﺍﻷﻝﻔـﺎﻅ
ﺍﻷﻭﺭﺒﻴﺔ ﻨﻅﻴﺭﺍﺘﻬﺎ ﺍﻝﻌﺭﺒﻴﺔ ﻓﻲ ﺒﻨﺎﺌﻬﺎ ﺍﻻﺸﺘﻘﺎﻗﻲ ﻭﺍﻝﺼﻭﺘﻲ .ﻴﻨﻅﺭ :ﻤﺼﻁﻔﻰ ﺍﻝﺸﻬﺎﺒﻲ ،ﺘﺄﺜﻴﺭ ﺍﻝﻌﺭﺏ ﻭﺍﻝﻌﺭﺒﻴﺔ ،ﻤﺠﻠﺔ ﻤﺠﻤﻊ ﺍﻝﻠﻐـﺔ
ﺍﻝﻌﺭﺒﻴﺔ ،ﺩﻤﺸﻕ ،1963 ،ﻤﺠﻠﺩ ،26ﺹ.182
)(28ﻋﺒﺩ ﺍﻝﺤﻤﻴﺩ ﻴﻭﻨﺱ:ﻤﺠﺘﻤﻌﻨﺎ ،ﺹ ،41ﻭﺃﻴﻀﺎ ﺝ.ﻻﺒﻭﻑ :ﺤﻀﺎﺭﺓ ﺍﻝﻌﺭﺏ ،ﺹ ،569ﻭﻨﻘﻭﻻ ﺯﻴﺎﺩﺓ ،ﺍﻝﻌﺭﻭﺒﺔ ﻓﻲ ﻤﻴﺯﺍﻥ ﺍﻝﻘﻭﻤﻴـﺔ،
ﺩﺍﺭ ﺍﻝﺜﻘﺎﻓﺔ ،ﺒﻴﺭﻭﺕ ،ﻁ ،5ﺹ.30-26
)*( ﻝﻘﺩ ﺤﺭﺼﺕ ﺒﻌﺽ ﺍﻝﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ﻤﺜل ﻓﺭﻨﺴﺎ ﻋﻠﻰ ﺇﻨﺸﺎﺀ ﻭﺯﺍﺭﺓ ﻝﻠﻔﺭﺍﻨﻜﻔﻭﻨﻴﺔ ﺤﺘﻰ ﺘﻭﺍﺠﻪ ﺍﻝﻌﻭﻝﻤﺔ ﺍﻝﻠﻐﻭﻴﺔ ﺍﻝﺘﻲ ﻓﺭﻀﺘﻬﺎ ﺍﻝﺜﻘﺎﻓﺔ
ﺍﻷﻤﺭﻴﻜﻴﺔ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ﻭﺍﻝﺘﻭﺴﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻝﺴﻴﺎﺴﻲ ﻝﻬﺫﺍ ﺍﻝﺒﻠﺩ ،ﻭﺒﺫﻝﻙ ﺘﺤﻔﻅ ﺃﺒﻨﺎﺌﻬﺎ ﻭﺤﻀﺎﺭﺘﻬﺎ ﻭﻜﺫﺍ ﻤﺴﺘﻌﻤﺭﺍﺘﻬﺎ ﺍﻝﺘﺎﺭﻴﺨﻴﺔ ﻤـﻥ
ﺍﻝﺫﻭﺒﺎﻥ ﻭﺍﻻﻨﺼﻬﺎﺭ ،ﻴﻨﻅﺭ ،ﻝﻭﻴﺱ ﻜﺎﻝﻔﻲ ،ﺍﻝﺴﻴﺎﺴﺎﺕ ﺍﻝﻠﻐﻭﻴﺔ ،ﺘﺭﺠﻤﺔ ﻤﺤﻤﺩ ﻴﺤﻴﺎﺘﻴﻥ ،ﺍﻝﺩﺍﺭ ﺍﻝﻌﺭﺒﻴﺔ ﻝﻠﻌﻠـﻭﻡ ،ﺒﻴـﺭﻭﺕ،2009 ،
ﺹ 118ﻭﻤﺎ ﺒﻌﺩﻫﺎ.
)**(ﻝﻘﺩ ﺍﻨﺘﺸﺭﺕ ﻝﻸﺴﻑ ﻓﻲ ﺩﻭل ﺍﻝﻌﺎﻝﻡ ﺍﻝﺜﺎﻝﺙ ﺜﻘﺎﻓﺔ ﻏﺫﺍﺌﻴﺔ ﺠﺩﻴﺩﺓ ،ﺘﻠﻭﻨﺕ ﺒﻤﻔﺭﺩﺍﺕ ﺍﻝﺤﻀـﺎﺭﺓ ﺍﻷﻤﺭﻴﻜﻴـﺔ ﻤﺜـل ﻓﺎﺴـﺕ ﻓـﻭﺩ –
ﺒﺭﻴﻜﻔﺎﺴﺕ– ﻤﺎﻜﺩﻭﻨﺎﻝﺩ –ﺘﺸﻴﺯ ...،ﺍﻝﺦ .ﻭﻫﻨﺎ ﻤﻜﻤﻥ ﺍﻝﺨﻁﻭﺭﺓ ،ﻷﻨﻪ ﻴﻜﺸﻑ ﻋﻥ ﺍﻨﺴﻼﺥ ﺃﺒﻨﺎﺀ ﺍﻝﺸـﻌﺏ ﻤـﻥ ﻨﻅـﺎﻤﻬﻡ ﺍﻝﻐـﺫﺍﺌﻲ،
ﻭﺍﻝﻼﻭﻋﻲ ﺒﺎﻝﺤﺎﻀﺭ ﻭﺍﻝﻤﺴﺘﻘﺒل ﻋﻠﻰ ﺤ ﺩ ﺴﻭﺍﺀ.
)(29ﻤﺤﻤﻭﺩ ﺍﻝﺴﻴﺩ :ﺍﻝﻠﻐﺔ ﺍﻝﻌﺭﺒﻴﺔ ﻭﺘﺤﺩﻴﺎﺕ ﺍﻝﻌﺼﺭ ،ﻭﺯﺍﺭﺓ ﺍﻝﺜﻘﺎﻓﺔ ،ﺴﻭﺭﻴﺎ ،2008 ،ﺹ.178
)(30
ﺸﺤﺎﺩﺓ ﺨﻭﺭﻱ :ﺩﺭﺍﺴﺎﺕ ﻓﻲ ﺍﻝﺘﹼﺭﺠﻤﺔ ﻭﺍﻝﻤﺼﻁﻠﺢ ﻭﺍﻝﺘﻌﺭﻴﺏ ،ﺩﺍﺭ ﺍﻝﻁﻠﻴﻌﺔ ﺍﻝﺠﺩﻴﺩﺓ ،ﺴﻭﺭﻴﺎ ،2001 ،ﺝ ،1ﺹ.168
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ﺍﻝﻤﺭﺍﺠﻊ ﻭﺍﻝﻤﺼﺎﺩﺭ:
10