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This study presents the policy of Arabization in Tunisia as an example of language planning which has been used to pursue and maintain power. It argues that Arabization has been promoted only to the extent that it served the interests of the politico-economic ruling elite. After reviewing the relevant literature, the study evaluates the language situation in Tunisia in terms of the degree of implementation of Arabization in three domains: 1) education; 2) government administration; 3) the media and general use. The study shows that the official authorities have been quite inconsistent in promoting Arabization, and that they have encouraged bilingualism (Arabic and French) and biculturalism (Arab-Islamic and Western European, mainly French) much more consistently. In this light, the study analyzes the attitudes and objectives of the authorities, who represent the influential elites, as they interact with other competing elites in order to maintain power.

For centuries Islam in Asia was renowned for its adaptability to local practices and tolerance of other religions. Over the past three decades, however, fundamentalists have tried to homogenize Islam, introducing new tensions. More than any other factor, what has fuelled conflicts and divided Muslims and others in otherwise tolerant and harmonious plural societies of Asia, is the slow but steady process of the transformation of Islam in the region, from a syncretic and inclusive Islam to a puritanical and exclusivist one under the influence of ideas, norms, practices, and finances flowing from the Arab world. The 'Islam of the desert' has made inroads across the Indian Ocean. This process of homogenization and regimentation—a process I would like to call the 'Arabization' of Islam—puts greater emphasis on rituals and codes of conduct than on substance, through the Wahhabi and Salafi creeds, a rigidly puritanical branch of Islam exported from, and subsidized by, the Kingdom of Saudi Arabia. The internationalization of Islam drew Asian Muslims to the desert and brought the desert to them. Such 'globalization of political Islam' could threaten stability throughout Asia and the world. Unfortunately, too many proponents of any form of fundamentalism rely on it as a tool, not for inspiring spirituality, but for acquiring economic or political power.

This article describes the progressive depopulation of the Arab neighborhoods of West Jerusalem following the outbreak of the fighting in late 1947. By the time the State of Israel was proclaimed on 15 May 1948, West Jerusalem already had fallen to Zionist forces. Quoting from eyewitness accounts, the author recounts the widespread looting that followed the Arab evacuation and the settlement of Jewish immigrants and Israeli government officials in the Arab houses. By the end of 1949, all of West Jerusalem's Arab neighborhoods had been settled by Israelis.

Representatives of one of the world's largest Muslim organizations, the Indonesian Nahdlatul 'Ulama (NU), propagate an "Islam of the archipelago" (Islam Nusantara) that harmonizes Islamic practices and local culture. They paint a picture of a pluralist and inclusive Indonesian Islam that accommodates diverse local cultures, contrasting it with a potentially homogenizing "Arabization" - a term used in reference to the perceived ideological radicalization of Islamic lifestyle. Strikingly, in Madura, a region that is considered a stronghold of the NU, there is an affinity to "Arabness" that is not primarily dedicated to questions of the right interpretation of Islam but rather to local hierarchies, social life, political influence, and economic activities. Madurese engagement with cultural markers that are labelled as "Arab" is relatively ambivalent in nature. On the one hand, the Madurese treat "Arabness" as a symbol of Islamic piety that illustrates a special connection to the Holy Land, access to religious learnedness, and the power of blessings. On the other hand, the Madurese can be critical of Arabic culture and customs, especially Wahabist ideology. In the context of pilgrimage to the holy Muslim sites of Mecca and Medina, Madurese Muslims newly imagine and localize "Arabness". By transferring Arabic cultural markers into economic, cultural, social, and symbolic capital, Madurese Muslims make "Arabness" meaningful beyond debates about Islam Nusantara and Arabization.

International audience ; Scholars have depicted the Arabization and Islamization of Sudan either as two parallel, centuries-long processes or as a set of interrelated state policies in the postcolonial era. This article contributes new chronological and empirical insights into the growing conflation of Arabic, Arabness and Islam in twentieth-century Sudan. First, it locates state efforts at Arabizing and Islamizing the South one decade before independence (1956) within the context of British imperial retreat and Northern Sudanese empowerment. Second, it examines how language and religion were increasingly enmeshed in cultural representations and school practices, even if the two were strategically distinguished in political discourses. The article assesses Southern Sudanese experience of forceful Arabization and Islamization, suggesting that cultural definitions of the nation and the access to educational, political and economic resources remain at the heart of the current citizenship crisis in Sudan and South Sudan. ; Les historiens du Soudan ont décrit l'arabisation et l'islamisation du pays comme deux processus parallèles sur la longue durée ou comme des politiques étatiques étroitement liées à l'ère postcoloniale. Cet article apporte un nouvel éclairage chronologique et empirique sur l'intrication croissante de l'arabe, de l'arabité et de l'islam dans le Soudan du XXe siècle. Il situe les politiques d'arabisation et d'islamisation du Sud une décennie avant l'indépendance (1956), dans le contexte du retrait impérial britannique et de la montée en puissance des élites nord-soudanaises. L'analyse montre que si les représentations culturelles et les pratiques scolaires alimentèrent la confusion entre langue et religion, elles coexistaient avec des stratégies politiques visant à dissocier arabe et islam. L'article évalue le vécu sud-soudanais de l'arabisation et de l'islamisation imposées, suggérant que les définitions culturelles de la nation et l'accès aux ressources éducatives, politiques et économiques ...

International audience ; Scholars have depicted the Arabization and Islamization of Sudan either as two parallel, centuries-long processes or as a set of interrelated state policies in the postcolonial era. This article contributes new chronological and empirical insights into the growing conflation of Arabic, Arabness and Islam in twentieth-century Sudan. First, it locates state efforts at Arabizing and Islamizing the South one decade before independence (1956) within the context of British imperial retreat and Northern Sudanese empowerment. Second, it examines how language and religion were increasingly enmeshed in cultural representations and school practices, even if the two were strategically distinguished in political discourses. The article assesses Southern Sudanese experience of forceful Arabization and Islamization, suggesting that cultural definitions of the nation and the access to educational, political and economic resources remain at the heart of the current citizenship crisis in Sudan and South Sudan. ; Les historiens du Soudan ont décrit l'arabisation et l'islamisation du pays comme deux processus parallèles sur la longue durée ou comme des politiques étatiques étroitement liées à l'ère postcoloniale. Cet article apporte un nouvel éclairage chronologique et empirique sur l'intrication croissante de l'arabe, de l'arabité et de l'islam dans le Soudan du XXe siècle. Il situe les politiques d'arabisation et d'islamisation du Sud une décennie avant l'indépendance (1956), dans le contexte du retrait impérial britannique et de la montée en puissance des élites nord-soudanaises. L'analyse montre que si les représentations culturelles et les pratiques scolaires alimentèrent la confusion entre langue et religion, elles coexistaient avec des stratégies politiques visant à dissocier arabe et islam. L'article évalue le vécu sud-soudanais de l'arabisation et de l'islamisation imposées, suggérant que les définitions culturelles de la nation et l'accès aux ressources éducatives, politiques et économiques demeurent au cœur de la crise actuelle de la citoyenneté au Soudan et au Soudan du Sud.

This article analyzes the Arabisms and other lexical devices that are used to characterize the Native American in theRelación de la jornada de Cíbola by Pedro de Castañeda, a text that deals with the expedition that Francisco Vázquez de Coronado led to the present-day Southwestern United States from 1540 to 1542. After a general presentation of the text, the work focuses on the analysis of seven Arabisms (alárabe,alijar,albarrada,alcoholar,atambor,borceguíandenjalma) along with other words, including nicknames (Bigotes,Moro,TurcoeYsopete), to disentangle the meanings and sociolinguistic implications of the use of these words to refer to the American reality. In order to do so, great use is made of information garnered from documentary and lexical sources. We depart from the premise that in the conquest and colonization of New Spain, the models from the previous conquests of Granada and North Africa are followed. And through this perspective of continuity, we identify parallel political measures, identical discursive traditions, as well as a shared attitude and linguistic awareness. From a lexical point of view, this attempt to explain the New World is transmitted by various processes, including the use of lexical Arabisms to plastically illustrate an unknown and pagan culture through codes that are familiar, and equally pagan, to the reader. This contribution helps to expand our understanding about the presence of Arabisms in the history of the Spanish language. ; El presente artículo analiza los arabismos junto con otros recursos léxicos utilizados en la caracterización del indígena en laRelación de la jornada de Cíbola de Pedro de Castañeda, referida a la expedición que Francisco Vázquez de Coronado realizó entre 1540 y 1542 a los territorios del actual suroeste de los Estados Unidos. Tras una presentación general del texto, el trabajo se centra en el estudio de siete arabismos (alárabe,albarrada,alcoholar,alijar,atambor,borceguíyenjalma) junto con otras voces, entre ellas motes (Bigotes,Moro,TurcoeYsopete), para desentrañar los significados y las implicaciones sociolingüísticas del uso de estas voces aplicadas a la realidad americana y, para ello, se tienen muy en cuenta los datos proporcionados por las fuentes documentales y lexicográficas. Se parte de la premisa de que, en la conquista y colonización de Nueva España, se siguen los modelos de las precedentes conquistas granadina y norteafricana y, desde esta perspectiva de continuidad, se identifican medidas políticas paralelas, las mismas tradiciones discursivas, así como una actitud y conciencia lingüística comunes. Desde el punto de vista léxico, este intento de explicación del Nuevo Mundo se transmite a través de distintos procedimientos, entre ellos, el uso de arabismos léxicos con una función de ilustrar plásticamente una cultura desconocida y pagana a través de códigos familiares e igualmente paganos para el lector. La contribución ayuda a ensanchar el conocimiento sobre la presencia de arabismos en la historia del español.

Word Production (Called in Arabic by Al-Tawlīd Al-Luġawy) which means inventing new words is one of development of language phenomenon that happens in any languages including Arabic. This phenomenon is a demand of condition that one language is not capable of expressing ideas and emotions and has something to do with communication with non-speaker or other languages. Thus, a language can influence and be influenced. This paper tried to uncover reasons and theories using comparative study so that it is clear for Arabic language researchers to use tawlid in their research. The writer found eight reasons why neology emerged, which are development of civilization, friction between Arab and Non-Arab, administration system after Islamic expansion, translation process from Greek into Arabic, social and political demands, the beauty of expression, and inventing new scientific terms, while Ibrahim Murad stated five theories about neology: phonetic neology, morphological neology, semantic neology, spontaneous neology, and borrowing neology; as Nasruddin suggested five theories such as transfer of meaning, derivation, derivation from Arabization (mu'rab) or loanwords (dakhil), taulid form coinase and structure, metaphor neology, and meaning expansion.التوليد بمعنى إحداث كلمة جديدة مظهر من مظاهر تطوراللغات منها اللغة العربية.تكون هذه المظاهر من متطلبات الأحوال من عدم كفائة اللغة فى تعبير أفكار صاحب اللغة و مشاعرهم خاصة و نتيجة من تعاملهم مع الآخرين فأثروا وتأثّروا. اهتمّ كثير من علماء اللغة بهذه المظاهر و بحثوا فى أسبابها و دواعىها بل جعلوا قواعدها. فهذه المقالة تعرض جهدهم فى هذا المجال فى اكتشاف تلك أسباب والقواعد بمنهج مقارنة حتى تكون واضحة لمحببي اللغة العربية راجيا استعمالهمم فى بحوثهم و مقالتهم.وجد الكاتب ثمانىة أسباب لظهور التوليد فى اللغة العربية وهي التطور الـحضاري، والاحتكاك بين العرب الأعجم، والـحاجة الـملحة، والنظام الإداري عند العرب بعد الفتوحات الإسلامية، وعملية ترجمة العلوم اليونانية إلى اللغة العربية، والدعاية السياسية والاقتصادية، وجمال التعبير، ووضع الـمصطلحات العلميةكما وجد ابراهيم مراد الذي قدم خمس قواعيد يعني التوليد الصوتي، التوليد الصرفي، التوليد الدلالي، التوليد بالارتجال، التوليد بالانقراضحيث لكل منها فصول كما قدم نصر الدين ست قواعيد وهي انتقال الـمعنى، والاشتقاق، والاشتقاق من الـمعرب أو الدخيل،والتوليد بالنحت والتركيب،والتوليد الـمجازي، والتوسع.

""Imposing the peace, 1956�1959""""Rewarding allies: a victor�s peace""; ""The keys to the kingdom: power politics""; ""Rehabilitation and release""; ""The ticking clock, 1959�1963""; ""Implications""; ""Acknowledgements""; ""References""; ""5. �A graveyard for the British�? Tactics, military operations, and the paucity of strategy in Aden, 1964�1967""; ""Introduction: Aden, 1967""; ""From colonization to Arabization: the paucity of strategy?""; ""The failure of Arabization?""; ""Conclusion""; ""References""