how does arabic affect spanish language and identity linguistics essay
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Subject Linguistics Topic how does arabic affect spanish language and identity Type Essay Level University Style APA Sources 15 Language English(U.S.) Description Prepare a research paper with the followingStudents will submit a
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How Does Arabic Affect Spanish Language and Identity
The Arabic Language plays symbolic and ideological roles to the Spanish community hence shaping their identity and culture. Language and ethnic identity include all the aspects in terms of religion, culture, and origin that are owned collectively by a community. Muslims ruled the Iberian Peninsula for 800 years on a huge territory and due to their pride when it comes to their Arabic language as well as beliefs, the influence the political power regime had on Spanish was significant (Brazales, 2017).
The effect can be noticed among the Spanish Christians who adopted many Arabic customs during the famous ruling and this extends even in their Romance language and architectural structures such as church buildings. The Arabic culture became a part of Spanish culture and identity up to the current days. Looking around the Spanish architectures, there are memories of the influence that Arabs had and still have on Spanish culture and identity among them being the Great Mosque at Cordoba that is currently a Catholic cathedral, hence, serving Christians even though the structure reflects more of Islamic culture including the floral and geometric patterns. This research focuses on getting the answers to the following questions. Was Spanish language and identity affected by Arabic?
How did Arabic affect the identity and perspective of the Spanish people in their language? Do the Spanish people feel the connection to the culture and the language of Arabic people? The Spanish culture was highly influenced by the culture of the Arabs during the period of the historical rule; this affected the language as well as the identity of Spanish people as the evidence is traceable.
The interrelationships between individuals and communities, where the language acts as a vehicle, develop some social and cultural meanings that people use to shape their identity. Alfataftah and Jarrar (2018) allude that the ideologies developed, play a critical role in establishing strong connections within the society, hence, shaping their cultures and beliefs. Ideologies are the basics for a strong background that ensures that the participants in a certain culture understand each other better in a certain context, hence, establishing their identity. Additionally, in research conducted by Said (2017), Al-Andalus was just a simple geographical identity with architectural, philosophical, and literal complexities but despite this, the place forms a crucial part on the transformation of Spanish culture since this is where the Spanish language and identity was constructed despite many arguments against the issue.
When Muslims were in the Iberian Peninsula between 711 and 1792, they achieved a lot, hence, making it possible to influence Spanish language and identity, as Said (2017) says that Spanish people practice some of the Arabic cultures such as architectural designs. However, although the researches offer basic information on how the Arabs ruled Spain, hence, being able to influence their culture and identity, there is less information on the cultural gap that existed between them and how this affected the Spanish people directly or indirectly. The identification of cultural gap is significant in the research since the influence that the Arabs had on the Spanish people must have extended into their language, culture, and identity (Alshhre, 2016, p. 35).
The interaction between Arabs and the European languages among them being Spanish led to many cultural conflicts and therefore, it was significant to bridge the existing gaps that may have hindered their interactions directly and indirectly. The Arabic language was most of the important vehicles that carried the culture of the Spanish people, hence, making it possible to influence their identity.
Filled with religious zeal, the Arabs landed in the Iberian Peninsula and established their religion and language where they later influenced the history and the way of life of the Spanish people greatly. According to research by Ziad and Abdulhafeth (2016), Arabs left a significant impact on the people of Spain and the report focuses on the impacts of culture, poetry, language, and religion. The people of Spain imitated the love language of the Arab people as well as poetry thoughts and sentiments. However, research by Perceval (2017) claims that Arabic destroyed the language, culture, and identity of the Spanish people but according to research by (Shahbakhti et al. (2017), the Arab’s conquest of Spain was not a normal one since they were able to transform the Spanish greatly. This is because instead of eliminating the culture of the habitats, the different cultures were combined forming the Arabic-Islamic civilization where the learnings were passed through the Iberian Peninsula to the other parts of Spain and the larger Europe.
The Arabs are people who strongly believe in God and Mohammad as His messenger, as well as, their language. Their language carried culture and they were proud to transfer it to other people as they did to the Spanish during the dark ages. According to research by Mostafa and Nebot (2017), Arabs developed a flowing language of poetry with enormous vocabulary, hence, creating a wide spectrum of words. They, therefore, had no trouble in establishing rhymes in their poet lines, hence, making them irreplaceable when it comes to the language of prose and poetry. It is for this reason that in research conducted by (Mohamed et al. (2019), Spanish love language seems to have a lot of influence from the Arabic language and culture. Arabs were so proud of their culture and could travel for long distances in search of the meaning of rare words. This passion made it easier to carry the message with their language when they were ruling the Spanish.
For this reason, every individual who converted to Muslims had to learn the Arabic language, since it was believed that this is the only tongue that God gave humans a message with as it was first taught to Adam in paradise (Met Publications, 2020). In support of this, Gilmour (2017) conducted research that found that since God created Arabic as a superior language among others, He revealed the Quran through it hence founding it as the language of paradise. However, research by Brufal (2017) claiming that the Arabic rule had less relevance in the modern history of Spain is based on the negligible argument since it does not acknowledge the fact that Spain owes much to the Islamic civilization of Iberian Peninsula. After the reconquest, Spain moved towards its vision, and it was under this that the adopted culture was transformed to strengthen a new identity that emerged to have copied a little from the Arabic language, culture, and identity.
The integration between Arabs and the Spanish can be described as an accordion that is expanding and contracting since it began very wide but ended up being concentrated. Brazales (2017) attempted to understand the extent to which the interaction affected the culture of the Spanish people focusing on basic things such as architecture and design. The author goes further to claim that many words in Spanish were inherited from Arabic. Despite contradicting researches claiming that, Arabs only had an influence on a small region in Spain around the southern part, Cuberes and González-Val (2017) opine that the influence was large and strong in their research as current Spain still has elements that portray the history. Cuberes & González-Val (2017) posit that there was a period of conflict and welfare that led to migration into cities of Spain, which occurred after the invasion of the peninsula, by the armies from Northern Africa in 710.
The armies came from the medieval Muslim inhabitants of Morocco but the organizers of the invasion were the Arab Umayyad dynasty from Damascus (Cuberes and González-Val, 2017). However, the Spanish people organized a war aiming to expel Muslims out of their territories but ended up converting them to Christianity. Christian rulers argued that Muslims were occupying their land out of their will but a change in mind made them opt to baptize the willing Arabs, hence, making them a part of their belief. There were huge differences between Muslims and Christians in social and legal spheres, but Cuberes and González-Val found that after the reconquest, the Christian rulers attempted to bring the two religions together through baptizing Muslims who remained on the peninsula, hence, integrating the two beliefs. However, there is a claim that this integration only contributed to some degrees of acculturation on general matters of the transformed society but did not lead to full integration as Cuberes and González-Val (2017) claim in their research that Ehlers (2016) supports with a claim that the current Christians in Spain are obstinate crypto-Muslims hence traitors to the crown. Ehlers (2016) claims that the continued Islamic practice among the Christian people of Spain was due to a lack of strong Christian authorities, hence, failing in ensuring consistency of policies that emphasize sticking to their belief.
Additionally, the integration is beyond language and religion as Macguire and Stewart (2017) attempt to explain the current state of Spain in terms of architecture. Alhambra has Arabic letters and phrases, hence, making it an image of Islamic architectural technologies and philosophies. As Macguire and Stewart (2017) explain in their research, the influence the Arabic had on Spanish language and culture is a missing piece of Spanish history that learning institutions should include since Granada is a city full of Islamic past hence an image of interesting history that everyone should know. It is, therefore, clear that the integration between Arabs and Spanish was not a usual one since a lot happened hence influencing the language and identity of Spanish people.
The research utilizes qualitative data sources including observation, interviews, and secondary sources on the effects of Arabic on Spanish. Observation is more focused on the current appearance of Spain and specifically the cities that enjoyed great Arab control during the period of their leadership with more interest in the architecture and writings. This is in the attempt to understand the connection Spanish people have with the culture and language of the Arabs despite the long period after the reconquest. Interviews on people of Spain are targeted to offer details on the effects of the Arabic on Spanish language and identity. It is aimed to identify those words that seem to be acquired from the Arabs during the historical interaction as well as determining how people feel about them as far as their language is concerned.
The research will also utilize secondary sources of information including historical research projects and scholarly books, as well as, articles offering details on the effects the Arabic had on the Spanish culture and identity during the duration when Muslims controlled the Iberian Peninsula for 800 years (Brazales, 2017). Secondary information is critical in the analysis of the impact Arab had on Spanish, hence, helping in examining the current situation to answer the research questions. The data collection techniques include library research and field research where historical records, documents, and interviews, as well as, observations, will be conducted to gather the required information for analysis.
Alfataftah, G. I., & Jarrar, A. G. (2018). Developing languages to face challenges of globalization and clash of civilizations: Arabic language as an example. Journal of Education and Learning, 7(4), 247-253. https://doi.org/10.5539/jel.v7n4p247
Alshhre, A. M. (2016). Arabic language and civilization in the eyes of the European history. Studies in Literature and Language, 12(5), 35-39. https://doi.org/10.3968/8442
Brazales, J. C. (2017, March 16). Arab-Muslim influence on the Iberian Peninsula. BYU College of Humanities. https://humanities.byu.edu/arab-muslim-influence-on-the-iberian-peninsula/
Brufal, J. (2017). The Northeast Iberian Peninsula and its Muslim rulers (eighth–twelfth century). The Crown of Aragon, 3(4), 37-69. https://doi.org/10.1163/9789004349612_003
Cuberes, D., & González-Val, R. (2017). The effect of the Spanish reconquest on Iberian cities. The Annals of Regional Science, 58(3), 375-416. https://doi.org/10.1007/s00168-017-0810-0
Ehlers, B. (2016, September 28). Spanish Islam, 1350-1614. Oxford Bibliographies. https://doi.org/10.1093/obo/9780195399301-0333
Gilmour, N. (2017). Transforming legacies: The denial and rediscovery of Spain’s Islamic past. Journal of Iberian and Latin American Research, 23(3), 219-234. https://doi.org/10.1080/13260219.2017.1427521
Macguire, E., & Stewart, A. (2017, July 21). The Spaniards rediscovering their nation’s long-lost Islamic heritage. CNN. https://edition.cnn.com/2017/07/21/middleeast/spain-islam-andalucia-influence/index.html
Met Publications. (2020). Al-Andalus: The art of Islamic Spain | MetPublications | The Metropolitan Museum of Art. https://www.metmuseum.org/art/metpublications/Al_Andalus_The_Art_of_Islamic_Spain
Mohamed, S., González, C., & Muntendam, A. (2019). Arabic-Spanish language contact in Puerto Rico: A case of glottal stop epenthesis. Languages, 4(4), 93. https://doi.org/10.3390/languages4040093
Mostafa, M. M., & Nebot, N. R. (2017). Sentiment analysis of Arabic language influence on Spanish vocabulary: An el pais newspaper and Twitter case study. Journal of Information Technology Case and Application Research, 19(3), 145-157. https://doi.org/10.1080/15228053.2017.1394143
Perceval, J. M. (2017). Attraction and repulsion of the other: Muslim descendants in the Iberian Peninsula. Christian-Muslim Relations. A Bibliographical History. Volume 9 Western and Southern Europe (1600-1700), 9(3), 17-25. https://doi.org/10.1163/9789004356399_003
Said, I. G. (2017). The heritage of Al-Andalus and the formation of Spanish history and identity. International Journal of History and Cultural Studies, 3(1), 63-76. https://doi.org/10.20431/2454-7654.0301008
Shahbakhti, M., Crane, S. H., Yusefi, O., & Najafabadi, M. R. (2017). The change of Andalusian historiography. International Journal of Scientific Study, 5(3), 122-127. https://doi.org/10.17354/ijssJuneI/2017/019
Ziad, A. A., & Abdulhafeth, A. K. (2016). The Imapct of muwshah and zajal on troubadours poetry. International Journal of English and Literature, 7(11), 172-178. https://doi.org/10.5897/ijel2016.0949
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