Abstract
This is a sociolinguistic study that peers into the strong relation between the social and cultural nature of the Tirawi dialect, and the preserving of their dialect, and the preservation of some names and naming of people and other stuff. The study shows that the distinctiveness of the Tirawi society, socially and culturally, is reflected in a sense of peculiarity in their dialect. Prior to 1948, the Tirawi society was a closed and conservative society where belonging to the Tirawi community requires preserving their dialect, following their way of naming their children and the aliases they use within their society. Linguistically, both females and males behaved similarly in that they categorically preserved the [q] variant. As a result the key feature [q] became indissolubly linked with the Tirawis. It has become an identity feature for a Tirawi whether he or she uses it or not. In addition, the dialect became distinguished from the rest of the dialect in the area not only in its having the /q/ variant in its phonetic inventory, but also this dialect became distinguished even in the way the people of Tirat Haifa name some stuff and some proper names. Thus, to be recognized as “a real Tirawi”, the /q/ variant is to appear in your dialect, in addition to the use of some family names or special way in naming other stuff such as “dress”, surnames, and many other examples.
Highlights
The people of Tirat Haifa were forced out of their homes in 1948, as a result of the Arab-Israeli war
In our attempt to find out the reason that leads Tirawi dialect to have some lexical items that are exclusively used by only Tirawis, we find that the nature of the Tirawi society plays the major role in that
This can inform us about the strong effect of the Tirawi society on them to do so. The use of this original dialect is used to achieve something beyond any linguistic aim. It aims to confirm identity, and as such helps the user of this native dialect to project himself as part of Tirawi society
Summary
The people of Tirat Haifa were forced out of their homes in 1948, as a result of the Arab-Israeli war. I was able, as a result of meeting many people from this village who lived there and were mature enough at that time, to collect valuable information about it. Some of those whom I met in 1990 were in their 60s, 70s, 80s, or even 90s at that time when I interviewed them. Meeting them so early gave me the advantage of interviewing good informants, the informants who witnessed the real life of Tirat Haifa, and still in their habits, customs and way of life very Tirawis The interviews with those people gave me the opportunity to be able to compare between what they said and what Mulinen said about them. Twenty years were able to change the scene and made what was possible impossible
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More From: International Journal of Applied Linguistics and English Literature
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