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quietstuff.bsky.social
@quietstuff.bsky.social
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quietstuff.bsky.social
reading georges sakr thanks to @shjsat.bsky.social, this has me grinning it's a great insight and it made me sad that he didn't dwell bc you absolutely could be insane enough to come up with a dialect (or at least social) taxonomy based 100% on orthographic choices

(tayeb, eshi are diff words imo)
screenshot of paper. the "It is therefore possible to group accents of Lebanese on the basis of the orthography their speakers use" is highlighted and the "eshi" at the end has a question mark i drew However, with the advent of text messaging, Lebanese people are increasingly using a transliteration scheme that combines Latin letters and Arabic numerals to cover the extent of sounds the language uses, and people’s accents are generally reflected in the way they transcribe things (see example (2)). It is therefore possible to group accents of Lebanese on the basis of the orthography their speakers use, in the same way that British and North American varieties of English can be defined as separate groups on the basis of their spelling systems (in fact, the existence of ‘standard’ varieties of English is linked to the appearance of written references, i.e. dictionaries). (2) a. <tab> ‘alright’ is transcribed as <tab>, <teb> or <tayeb>. b. <shi> ‘something’ is transcribed as <shi>, <she> or <eshi>
November 19, 2025 at 8:35 AM
quietstuff.bsky.social
becker 1964 p. 76, favorite attested loanword possibly ever (implied singular vyawle 'vowel')
screenshot of paper: /v/ voiced labiodental spirant (occurs only in borrowed words): /vyawlaat/ 'vowels'
November 17, 2025 at 7:45 AM
quietstuff.bsky.social
i have no idea where this lies on the spectrum of weird to cool but i think the universe is telling me i need to read @rebeccamakkai.bsky.social books (both of these ive run into organically!!)
screenshot of pdf: A TRANSFER GRAMMAR OF THE VERB STRUCTURES OF MODERN LITERARY ARABIC AND LEBANESE COLLOQUIAL ARABIC by Valerie Becker A Dissertation Presented to the Faculty of the Graduate School of Yale University in Candidacy for the Degree of Doctor of Philosophy 1964 screenshot of paper, the first occurrence of the name Makkai is highlighted by ctrl+F: Most such work has focussed on English, though material in French and German has also been examined (e.g., Goldman-Eisler 1967). Most of it has also focussed on pause as an extra-linguistic phenomenon, the primary concern being with the pause as 'hesitation' and with the implications for coding and decoding of the syntactic points at which hesitation is most or least likely to occur. Makkai is responsible for one of the relatively few studies treating pause as directly relating to linguistic structure. Even this study, though, treats 'semantic pause' as "a chance screenshot of wikipedia: Early life and education Makkai grew up in Lake Bluff, Illinois. [1] She is the daughter of linguistics professors Valerie Becker Makkai and Ádám Makkai [hu], a refugee to the US following the 1956 Hungarian Revolution. Her paternal grandmother, Rózsa
November 17, 2025 at 7:45 AM
quietstuff.bsky.social
from can eriği you can easily get to jarēnik/g and by metathesis janērik/g, sure, but afterwards the alifless variants are already tough

they're def not backformed singulars or else we'd see normal vowelings like *jVnrVk too… *maybe* janark, *jarank as loan reductions then *jarank > jirank > jrink?
screenshot of twitter convo: @badrophobia · 3/22/20 Okay let's settle this [posted a poll, results follow] Jaranek: 16% Jrink: 9% Jnarek: 2% Janerek: 73% 266 votes · Final results [8 comments] [6 retweets] [5 likes] [0 bookmarks] Robert @bemyieh I mean i say janark 07:21 · 3/22/20 [1 reply] [0 retweets] [1 like] [0 bookmarks] @badrophobia · 3/22/20 LEH FE ALEF KELME [0 replies] [0 retweets] [0 likes] [0 bookmarks]
November 16, 2025 at 7:59 AM
quietstuff.bsky.social
…am i insane or does [...]de-la-reine-c[...] /də-la-rɛn-k/ match جررنك ǧararank

(the d -> j makes me think portuguese although of course there's no "de la" in portuguese...) (also if the plum was named after her during her lifetime it could be old enough to support crazy sound shifts over time…?)
screenshot of wiktionary entry: French Etymology Earlier prune de la Reine Claude, named after Queen Claude (1499–1524). Pronunciation • IPA(key): /ʁɛn.klod/ Audio (France (Lyon)): [playable audio file] Noun reine-claude f (plural reines-claudes) 1. greengage (plum with greenish-yellow flesh and skin) same screenshot zoomed in on the "de la Reine C" from the etymology
November 16, 2025 at 6:09 AM
quietstuff.bsky.social
technically i shouldn't have these on wiktionary because i don't have actual in-use attestations of all of them but similarly these are all actual variants of this word according to (iirc multiple people each from) from lebanese twitter
screenshot of wiktionary entry: North Levantine Arabic Alternative forms ‎جرانك (jarānik, jarānig), جرنك (jrink, jarink, jirank, jirang, jarang, jrang), جرينك (jarīnik), جررَنك (jararank, jararang), جررِنك (jararink, jararing), جَنَرنك (janarank), جِنِرنك (jinirang), جنرلك (janarlik, jinarlik, jinarlig), جَرَنيَك (jaranyak) Etymology Borrowed from Ottoman Turkish جان اریكی (can eriği, literally “soul plum”). Pronunciation • IPA: /ʒanaːrik/, /ʒanaːriɡ/ Noun ‎جنارك • (janārik, janārig) m pl 1. greengages 2. unripe plums
November 16, 2025 at 3:42 AM
quietstuff.bsky.social
now back to the video itself: i am so, so so so happy to be able to hear the genuine kfarsghab dialect with this elocution, let alone to be able to map what fleisch wrote to what he literally heard… especially from this specific person, who by all means got the most glowing review you could ask for:
Kfar-Ṣghâb, 2004 habitants, d'après le Répertoire alphabétique des noms des lieux habités, sus-indiqué p. 138 n.2 ; altitude : environ 1250 m. Le village voisin, Bên, 854 habitants a sensiblement le même parler. L'un et l'autre du Caza de Zgharta (Carte au 1/50.000, feuille de Tripoli). Dès 1956 mon attention a été attirée sur le parler arabe dialectal de Kfar-Ṣghâb et je commençai un premier débrouillage avec les informations de Ṭannûs Ḍûmîṭ, enfant de ce village. Mais l'étude s'avérait délicate et difficile et je résolus de me rendre sur place. En juillet 1959, j'allai à Kfar-Ṣghâb et enregistrai de nombreux textes au magnétophone. Ils m'ont donné le moyen de vérifier mes premières données (cf. Orbis, t. 8, 1959, p. 394, n. 2, et plus haut, p. 135, n. 2) et de les augmenter considérablement. Ṭannûs Ḍûmîṭ m'a toujours prêté son inlassable concours ; à lui ma vive reconnaissance ; à tous ceux qui, à Kfar-Ṣghâb, ont permis le succès de mes enregistrements, l'expression de ma gratitude. screenshot of book: KFAR-ṢGHÂB. Ṭannûs Ḍûmîṭ, très bon connaisseur du parler de son village : Kfar-Ṣghâb, a été mon assistant tout dévoué dans l'étude dialectale que j'ai accomplie en cette localité. J'avais d'abord enregistré de lui au magnétophone ses quatre textes et il me les avait remis écrits en graphie arabe. Les autres textes publiés ont été enregistrés dans le village même. Lors de l'étude de ces textes, Ṭannûs Ḍûmîṭ m'a écrit, en graphie arabe, phrase par phrase, comme ils étaient enregistrés les trois textes de Yûsef Lêwos. Pour les deux textes de Šêmel Ḫûri et le texte d'Émile Pierre Ḫûri Ḥabʾûʾ, c'est Antoine Šekr-Allâh Ḫûri du même village qui m'a rendu ce service. Mais Ṭannûs Ḍûmîṭ a revu le tout pour assurer la fidélité des textes au vrai parler de Kfar-Ṣghâb et de plus il a revue aussi toutes mes traductions. Les corrections qui vont être indiquées se ré-
November 16, 2025 at 3:29 AM
quietstuff.bsky.social
(btw i'm tendering a project where i have to do transcriptions and i realized this here would be a lovely way to measure my chops up to fleisch's standard, here's my try) (my diacritics are bullshit tho/100% "whatever's on my keyboard" lol, eg underline = raise/lower toward center so ä [æ] & ä̱ [ɛ])
screenshot of document: msäžžeːl, mən ʔänṭwǟ̱n ḍū̱mīṭ, mnᵊkfärṣ[ḡ]ōb. be klētawʕešrīn ʔiyyōr, sᵉⁿᵉt ʔäːlf w t.seʕmiyyaːy wət… w säbʕa w ḫamsīn. yaḥᵃ nḫabbiːᵉr, ʕan ᵉtʔemmal ᵉl-ḫètyōro. yäˑ ᵐmäryäm ᵉl-bäriyyäy, yä l-fīke l-ʔamaliyyä̱y. ʔänä fīki bə̱tʔämmi̱ˑl. lä d̥žēzīni ʕa ʕᵃmēläy. kel ʕamēle rädžiyyäy. keˑnᵊt tībᵉʕ èž-žəhhēl wə̊-mdannäs bə̊ḷ-ḫaṭiyyäy. tiyyeh bəd-dženye w-ḥi̱yrōn ʔeddēm ᵉžhannem w nōr yǟ märyä̀m ᵉš-šäˑfīʕoː ʔoḫdžomkī̀ waˑ ṭīʕo låᵘ ṣbaˑḥᵊt mətl el-hōrūn yǟmäː žräˑmäʕ ə̀mnel-mēl beːl-ᵊḥrā̊m w beːl-ᵊḥlēl, deššàːr ᵊl-makseb wə̊r-rəsmēl w rōḥ mən dū̃ʷ ḫäržiyyäy mèndū̱̃ ḫäržiyyi ʔäd rōḥ men häd-de:nʸi weː sᵉtrōḥ men häd-dä̱ːni läˑ tefroːḥ, metl ᵉl-ʕəmli meʔð̣i̱yyäy metl ᵉl-ʕəmli mäzḡūläy mä b̥teḫdä̀ːm ᵉʕlä t-ṭu̱wlay yä ḫōṭì: ᵊḥfaẓ zētek [b̥?]ṣaḷḷi̱ w-ʔaddem ṣalwētek ḥaṭṭū̱ni b-žūrət ʕaːfin žetti w-mälfūf ᵊb käːfin baʕᵃd ᵉt-täːḫet wǜd-d[ž]īwēn wən-nēmūsiyyäy saːbä̱ḥᵊ ḡaːṭōyi džəbbēn wəd-drūd ynähwəš fiyyay wed-drūd ynähweš beːl-ᵉʔlūb yǟ nēs ᵉl-mā̊t märᵊʕūb sbaːḥᵊt ʔeddä́m rabbi mäznūb ma ḥaːda ṭṭallåʕ fiyyäy w hēda bnēm ḫetyōra kamī̱n: kenᵉt niyyem ʕa frīšäy sa:beʕ ṣòlbī̆n fäʔ rōsäy b̥ṣarᵊt hä̀l-ᵊbnī̱m: tfättḥet el-ᵊžbēʸl ṭoːləʕ meˑnä tlät rəhbēn: bətṛos w būḷoṣ w mar yḥanna l-maʕamdrēn yäḥᵉrsūni sēʕᵉt ᵉl-ᵉbʔūm w sēʕt ᵉl-ᵉbnēm. [b̥]ḥanna ʔeːbẽ[n] ḫōléˑte. sīken taːḥᵃt ṭoʕä̱́ˑt͕e. yerzeʔnìː ᵊšfēʕéte, šfēʕä̱t rabbnä l-ʕīläy šfēʕet yūsf ᵉn-nežžōr bʔīdö l-ʔä̀ddū̆m wəl-mẽ[n]šōr yǟrǟ̱t ʔäbri ʔəddē̆m bēbaw yedʕasnìː ᵊb ʔəbʔōbaw ʔəbʔōbo ḥaːžär foḍḍo, yedʕasne b ḍaww ᵉl-ʔamor. screenshot of book: Texte IV et V. Méditation et songe d'une vieille. ḫətyōro indique un féminin, mais mdannas (Méd., 1º, 7) et nīyem (Songe, 1º, 1) sont sans marque du féminin. Il faut surtout signaler dans ces deux Textes, qui sont de la poésie (qərrāde), des variations de voyelles sous l'influence d'un temps fort du rythme. D m'a remis son texte en graphie arabe ; il concorde avec l'enregistrement sauf pour ces variations, complètement négligées. J'ai suivi sa graphie pour la transcription, tout en indiquant quelques allongements de voyelles, par ex. : wā-ṭīʿo (IV, 2º, 1), wǟ-sᵊtṛōḥ (IV, 2º, 9). Je présente d'abord le texte transcrit, puis, séparé par un trait oblique, la prononciation enregistrée: IV 1º, 6 : kənᵊt / kǟnᵊt 1º, 8 : bəd-dəni / bəd-dinyi 2º, 4 : žamaʿ / žāmaʿ 2º, 5 : bəl-ḥarōm w-bəl-ᵊḥlēl / bǟlᵊ-ḥarōm w-bǟlᵊ-ḥlēl 2º, 9 et 10 : had-dəni / had-dǟni 4º, 2 : ʾəddēm rabbi / ʾəddam rabbi 4º, 3 : mā ḥada / ma ḥāda V 2º, 1 : ʾəbᵊn ḫoləˈte / ʾǟbᵊn ḫōlǟˈte 2º, 2 : ṭōʿəˈte / ṭōʿǟˈte 2º, 3 : šfēʿəˈte / šfēʿǟte 2º, 7 : ʾəddēm bēbau̯ / ʔəddam bēbau̯ lau ṣbaḥᵊt (2º, 3) a été prononcé : lå ṣåbaḥᵊt (cf. plus haut, p. 225, n. 2).
November 16, 2025 at 3:29 AM
quietstuff.bsky.social
got legit goosebumps when i realized i was listening to the text i'd literally read+retranscribed just the day before! this speaker, the late ṭannūs (antoine) ḍūmīṭ, helped fleisch study the dialect of kfarsghab back in the 50s–60s, and the vid is fleisch's *original recording* of these two rhymes:
screenshot of book page divided into two columns, phonetic transcription on the left and french translation on the right left column: tʾəmmal ḫətyōro 1º yā maryam ᵊl-bariyyai̯ yā l-fīki l-ʔamaliyyai̯ ʾana fīki bətʾammäl lā tžēzīne ʿa ʾmēlai̯ kəllᵊ ʿmēli radiyya̯ kenᵊt tībeʿ ᵊž-žəhhēl wə-mdannas bəl-ḫaṭiyyai̯ ṭiyyeh bəd-dəni w-ḥiyrōn ʾəddēm ᵊžhannem u-nōr 2º yā maryam əš-šafīʿō ʾoḫdomkī wā-ṭīʿō lau̯ ṣbaḥᵊt mətl əl-hōrūn yā mā žamaʿ ᵃmnəl-mēl bəl-ḥarōm w-bəlᵊ-ḥlel daššar ᵊl-maksab wa-rrəsmēl w-ṛōḥ mən dūn ḫaržiyyai̯ məndūn ḫaržiyyi ʔad ṛōḥ mən had-dəni wǟ-sᵊtṛōḥ mən had-dəni lā təfroḥ mətl əl-ʿəmli məʾḍiyyai̯ mətl əl-ʿəmli mazġūlai̯ mā btəḫdamᵊ ʿla-ṭṭūlai̯ 3º ṯā ḫōṭi ḥfaz zētäk ṣalli wʾaddem ṣalwētäk right column: MÉDITATION D’UNE VIEILLE 1º Ô Marie intacte, ô vous en qui est l’espoir, sur vous je médite ; ne me punissez pas de mes actions, toutes mes actions sont mauvaises, j’ai suivi les ignorants, souillé par le péché, égaré par le monde, sans conseil, devant l’Enfer et le feu. 2º Ô Marie qui intercédez, que je vous serve et vous obéisse ; si je me trouvais comme Hârûn oh ! comme il a ramassé de l’argent par moyen injuste et juste ; il a laissé l’intérêt et le capital et s’en est allé sans argent de poche ; sans argent de poche il s’en est allé de ce monde, et ce lui fut assez. De ce monde ne te réjouis pas ; comme la pièce de monnaie usée, comme la pièce de monnaie faussée il ne peut offrir le service qui dure. 3º Ô pécheur garde-toi toi-même prie et présente tes prières. footnotes: (1) ʾamᵊḥ salmūni désigne une variété de blé, résistant, acclimaté à l'altitude. (2) Pour la transcription de ce texte et du suivant, voir particulièrement plus loin p. 305. screenshot of book page, again two columns: left column: ḥaṭṭūni b-juret ʿafi̱n žətti w-malfufi b-kafi̱n baʿd ᵊt-taḫᵊt wəd-dīwēn wən-nēmūsiyyai̯ ṣabaḥ ġaṭōyi dəbbēn wəd-dūd inahweš fiyyai̯ wəd-dūd inahweš bəlᵊ-ʾlūb 4º yā nēs əl-mā̊t marʿᵃūb ṣbaḥᵊt ʾəddēm rabbi maznūb mā ḥada ṭṭallaʿ fiyyai̯ TEXTE V hēda bnēm ḫətyōra kamēn 1º kənᵊt nīyem ʿa frīšai̯ sabʿ ṣolbīn faʾ rōsai̯ bṣarᵊt hal-ᵊbnēm tfatᵗḥet ᵊž-žbēl ṭoleʿ məna tlat rəhbēn buṭṛos u-būlos u-mar iḥanna l-maʿᵃmdēn yeḥᵊrsūni sēʿat əl-ᵊbʾūm sēʿat əl-ᵊbnēm 2º ḥanna ʾəbᵊn ḫōləˈte sīken taḥᵊt ṭōʿəˈte yerzəʾni šfēʿəˈte šfēʿat rabᵇna l-ʿīlai̯ šfēʿat yūsᵊf ən-nəžžōr b-ʾīdu l-ʾaddūm wəl-mənšōr right column: Ils m’ont mis dans un trou infect, cadavre, et enroulé d’un suaire ; après le lit, le divan et la moutsiquaire des mouches se trouvent être ma couverture et les vers grouillent en moi et les vers grouillent dans le cœur 4º Ô gens ! la mort est redoutable. Je me suis trouvé devant mon Seigneur, coupable. Personne ne jeta un regard sur moi. Texte V SONGE D’UNE VIELLE FEMME ÉGALEMENT 1º Je dormais sur ma couche, Sept Crucifix, au-dessus de ma tête, J’ai eu ce songe : Les montagnes s’entrouvrirent, trois moines en sortirent, Pierre et Paul et Saint Jean le Baptiste. Qu’ils me gardent quand je me lève, quand je me couche. 2º Jean fils de sa Tante (à elle la Vierge), habitant sous son obéissance, qu’il m’obtienne son intercession, l’intercession de Notre Seigneur exalté, l’intercession de Joseph le charpentier-menuisier qui a en main la hache et la scie. screenshot of book page, again in two columns: left column: ya rǟt ʾabri ʾəddēm bēbau̯ yedʿasni bə-ʾᵊbʾōbau̯ ʾəbʾōbu ḥažar foḍḍo yedʿasni b-ḍaww əl-ʾamor. right column: Oh ! puisse mon tombeau être devant sa porte ! Qu’il me marche dessus avec ses socques ! ses socques d’argent ! Qu’il me marche dessus à la clarté de la lune !
November 16, 2025 at 3:29 AM
quietstuff.bsky.social
there's a chance it went thru ʔ tbh in a kind of neo-ʕanʕanah, or maybe they're just two separate developments of kˤ

(there is also copious ḳ but im never sure off the bat if the symbol is used to refer to [kˤ] or [k̠])
screenshot of a map of q pronunciations throughout the galilee. the north mostly has g~ʔ with a notable blotch in the middle where many villages also have q. south of there (about level with the sea of galilee) you mostly see g, giving way to k~ḳ as you continue even farther south in the west of the q blotch, sort of between karmiel and acre (a bit to the north though), there is one single village whose pronunciation is ʕ~ḥ screenshot of page 123 of the book "atlas of the arabic dialects of the galilee (israel)" by behnstedt and geva-kleinberger (2019), about the pronunciation of qāf. there's a lot of text but highlighted is: Yirka (16): Talmon map 1 has /q/. Interview conduct- ed by B. with two students and their father. Father consequently used /q/, the sons besides /q/ often /ʔ/, energetically articulated. First recording of older male: /ʔ/, but also unmistakably /ʕ/: ġumiʔ ‘depth’, ʔrūš ‘pias- ters’, taʕrīban ‘approximately’, baʕaṛ ‘cows’. Many elder- ly speakers also used /ḥ/ in baḥaṛtēn ‘two cows’. Second recording of female born in 1975, who works as an assis- tant in kindergarten. The transcribed text consequently shows /q/, but the speaker uses /ʔ/! Third recording of male Druze born in 1931 in transcribed text /ع/ and speaker indeed pronounces /ʕ/: baʕaṛ ‘cows’, yʕallib ‘he turns over’, ʕult ‘I said’. Fourth recording is a story sung by an older male person. Uses /q/. /ʔ/ transcribed by in fifth recording of older male speaker. Speaker /ع/ sometimes indeed uses /ʕ/, but also /ʔ/. Sixth record- ing of male born in 1930 has correctly transcribed /q/. Seventh recording of male Druze born in 1946 has cor- rectly transcribed /q/. Eighth recording of three elderly Druze persons only transcription available with mostly two instances of /ʔ/, one of /q/. Ninth recording of ,/ع/ non-educated female Druze: /q/ in recording and tran- scription. Tenth recording of older male: /ʔ/. Eleventh recording of elderly male: energetically articulated /ʔ/ and /ʕ/, for example, in ṣadīʕ ‘friend’, tlāʕi ‘you find’. He also uses /ḥ/ in tistaḥbilna ‘she receives us’ and /ḥ/ for /ʕ/ in sabaḥ ʔawlād ‘seven children’.
November 15, 2025 at 11:28 PM
quietstuff.bsky.social
feghali 1919 has interesting remarks on q. his classical q almost seems like [kʼ] but he's prob describing [kˤ] lol

for kfarabida he describes what i understand as the emphatic ʔ that i tried (middlingly successfully) to historicize below

and then [q] in some villages, notably different from [kˤ]?
scan of book page: A. ʾ/q = ق. Le ق de l'Arabe classique, qu'on transcrit généralement par q latin, a une articulation spéciale et compliquée qui comporte une double occlusion simultanée, l'une arrière-vélaire, l'autre glottale. La première occlusion, se faisant très en arrière, était beaucoup plus faible et plus difficile à réaliser que celle de h, qui, lui-même, étant prononcé (comme les gutturales en général) avec le dos de la langue, est bien plus sujet à s'altérer spontanément que t par exemple (lequel est pourtant comme lui une forte et une sourde). On s'explique par là-même les différents traitements que le phonème q a subis. 1° Affaiblissement. — Les habitants de Kfarʿabîda eux aussi, comme d'ailleurs ceux de beaucoup de villages libanais, affaiblissent l'occlusive Vélaire q et la prononcent presque comme le hamza lorsque celui-ci est articulé avec une détente brusque. C'est pourquoi les enfants font assez souvent la faute de remplacer ق par أ lorsqu'ils écrivent sous la dictée d'un illettré (par exemple dans ʾonneb "chanvre" pour cl. qúnnabuⁿ). De même les mots tirés des langues européennes dans lesquels c (= h) est régulièrement transcrit par q, remplacent ce q dans la prononciation courante par le phonème ʾ/q. Ex. : ʾ/qonsol "consul" < néo-cl. qúnṣuluⁿ ; dûʾ/q "duc" < néo-cl. dûquⁿ, etc. Il faut cependant remarquer un fait curieux mais réel, c'est que q classique, bien que très affaibli et réduit presque à ʾ, garde toujours une certaine occlusion d'arrière-vélaire qui empêche une audition attentive de les confondre complètement avec l'attaque vocalique forte. C'est sans doute ce qui explique l'influence d'emphatisation qu'exerce dans notre parler ce phonème sur les consonnes et surtout sur les voyelles avoisinantes, ce qui n'aurait pu avoir lieu (et cela en effet n'a pas lieu dans les autres dialectes où il est également affaibli, cf. Cohen, Les individus ou les parlers qui réagissent contre cette ten- dance générale à l'affaiblissement, arrivent, par fausse restauration ou par exagération, à donner au phonème q une articulation plus forte qu'en classique. C'est ainsi que quelques villages libanais (en petit nombre, il est vrai), voisins de Kfarʿabîda, comme Feghâl, Chāmât, prononcent q avec une forte exagération, d'énergie dans l'articulation postvélaire.
November 15, 2025 at 10:00 PM
quietstuff.bsky.social
almaany screenshot: تعريف و معنى تخق في معجم المعاني الجامع - معجم عربي عربي تَخَقَ: (فعل) تَخَقَ / تَخَقَ على / تَخَقَ من يَتْخَق ، تِخْقًا وتَخِقًّا وتَخْقًا ، فهو تاخق ، والمفعول متخوق عليه تَخَقَ الشَّخصُ : أي مايد إت أپ،
November 14, 2025 at 7:19 AM
quietstuff.bsky.social
?!! turkmen?? in lebanon?

i searched 'pardom kurdish' and this second paper came up w/ some info...

1st paper: www.academia.edu/34066397/Dia...
2nd paper: www.jstor.org/stable/10.13...
screenshot of footnote: We konw from now on that five different languages are spoken in the Beqaa valley: many varieties of sedentary and Bedouin Arabic, Turkmen, Armenian, Domari (gypsy communities) and Kurdish (pardom communities). screenshot of paper: 4.1 Foreign lexicon A quick glance at the foreign lexicon in both southern and northern Domari reveals that the number of shared borrowings is rather low. This is most conspicuous in Kurdish-derived lexemes. Southern Domari has a layer of Kurdish loanwords such as grawara “head”, gīšt “all”, kurt “short”, karamakē “please”, zara “boy”, darī “place” (see Matras 2012: 427 for more). Strikingly, northern Domari shares very few of these items and even has different Kurdish loans for the same entity. Examples are southern zara vs northern qәr “boy”, Jerusalem saḷ vs northern brīnǧ “rice”. Turkish items are found both in the north and the south. While most of the Turkish loans are not shared, there is a bulk of items that appears in both groups, such as gēna “also”, kōmar “coal” and bīġ “moustache” (the latter surfaces as a plural in the north: bīġ-ī). On the whole, Turkish and Kurdish elements are much more common in northern Domari, mostly because they were until recently (and some- continued screenshot (the word "Pardom" at the end is highlighted): times still are) contact languages of northern Domari. Contrarily, speakers of southern Domari seem to be less in contact with speakers of Turkish or Kurdish. This is of course not a rule. In Jordan for instance, the two main peripatetic groups are the Dom and the Turkmen, who speak a variety of Turkish. These groups, although largely endogamous, share contiguous settlements and frequently interact. On that account, Jordanian Dom and Jordanian Turkmen have similar words derived from Turkish for “money” pāra (small monetary unit used in Ottoman times) and “car” dangiz. The word dangiz (“sea” in old Turkish) was already recorded by Macalister (1912: 149) but in the sense of “ship”. A similar phenomenon is also reported in northern Lebanon, where the Dom are in frequent contact with another peripatetic community called the Pardom, who are speakers of Kurdish (Bochi 2011).
November 13, 2025 at 10:47 PM
quietstuff.bsky.social
here's the rest of the bensaria alt text

what's discomfits me btw is there's not one mention anywhere on the internet of mireille dib-yordanov (or at least not on the latin-script internet?) except for this one tiny bibliography
continued alt text: (2) ǝnd-na mṭōʿǝm. at-1p restaurants We have restaurants. Lengthening of stressed vowel (3) btǝsǝṭḥ-o bi š-šāmǝs. Spread.out.IPFV.2ms-3ms in DEF-sun You spread it out in the sun. Abu-Haidar, Farida. 1979. A Study of the Spoken Arabic of Baskinta. Leiden, London: Brill. Dib-Yordanov, Mireille. 1994. Eléments de description du parler arabe de Hadath. Paris: Inalco. (Master thesis) El-Zein, Abdul-Fattah. 1981. Le parler arabe des Druzes de Chanay (Liban): phonologie, morphologie du verbe. Paris: Université Paris III, Sorbonne Nouvelle. (Ph.D. dissertation) Germanos, Marie-Aimée. 2009. Identification et emploi de quelques stéréotypes, traits saillants et autres variables sociolinguistiques à Beyrouth (Liban). Paris: Université Paris III, Sorbonne Nouvelle. (Ph.D. dissertation) Fleisch, Henri. 1974. Études d'arabe dialectal. Beyrouth: Dar el-Machreq Éditeurs. Makki, El-Rabih Massoud. 1983. The Lebanese Dialect of Arabic: Southern Region. Washington D.C.: Georgetown University. (Ph.D. dissertation) Tohme, Talal. 1989. Le parler arabe de Mazboud (Liban phonologie, morphologie, éléments de syntaxe. Paris: Université Paris III, Sorbonne Nouvelle. (Ph.D. dissertation)
November 13, 2025 at 9:54 PM
quietstuff.bsky.social
more (my goodness)

i'm not sure what bensaria meant by "excluding the work of [...] makki, there is no study of a lebanese mountain dialect outside the mount lebanon district" since makki's work wasn't on a mountain dialect anyway

i have so much emailing to do if i want to find even half of my †'s
Note: Texts I don’t have are marked † if inaccessible, else *. Specific towns and localities are bolded. North: 1. Akkar; Mahmut Ağbaht: a. Shaykhtaba, monograph with texts (2024) b. † Bʔarzla (to be published) 2. † Bcharri, Henri Bensaria (2012) [8] 3. Bishmizzin, monograph with texts; Michel Jiha (1964) 4. † Danniyeh, محمد سعيد سلطان Muḥammad Saʕīd Sulṭān (1975) [9] 5. Kfar‘abida, monograph sans texts; Michel T. Feghali (1919) 6. Tripoli: a. Monograph with texts; Hassan el-Hajjé (1954) b. † Etymological notes; محمد قاسم Muḥammad Qāsim (1995, 1996) c. Brief sketch and comparison to Fuṣḥā; Mounif S. Moussa (1998) 7. Henri Fleisch (repub. 1974): a. Kfarsghab, sketch with texts b. Texts alone, usually with some exposition: Zgharta, Sir el-Danniyye, Kfar Dlaqous, Bziza, Qnat, Chatine, Hadchit Mount Lebanon: 1. Aley: a. † Aley, phonology; كمال بشر Kamal Bishr (unknown date, a. 1998) [9] b. † Chanaay, Druze phonology and verbal morphology; Abdoul Fattah Zein (1981) 2. Baabda: a. † Hadath, unknown master’s thesis; Mireille Dib-Yordanov (1994) b. Ras al-Matn; Anis K. Frayha: i. Quadriliteral verb list (1938) ii. Dictionary (1947) iii. Proverb dictionary (1953) iv. Learner’s textbook (1958) v. Updated proverb dictionary (1974) 3. Chouf: a. † Druze phonology; Souha F. Riman (2008) b. † Mazboud, monograph on phonology, morphology, syntax; Talal Tohme (1989) 4. Keserwan [10]: a. Zeitoun, syntax of negation; Natalie M. Khairallah (2014) 5. Matn: a. Baskinta, monograph sans texts; Farida Abu Haidar (1970) 6. Henri Fleisch (repub. 1974): a. Maâsser Beit ed-Dîne, sketch of verbal morphology b. Chhîm, sketch with texts footnotes: [8] Bensaria presented on this at the 2015 Arabic Linguistics Forum, for which an abstract is available online. [9] Mentioned without a full citation in Moussa (1998)’s introduction to his Tripoli article. [10] No longer part of the Mount Lebanon Governorate as of the 2017 creation of the Keserwan–Jbeil Governorate. c. Texts: Antoûra, el-Khanchâra, Aïn Kharroûbé, Beit Chbâb, Ba‘abdât, Qornet Chahouâne, Tarchîch, el-Mtaïne, el-Qa‘qour, Hammâna, Dfoûn, Dardourît, Deir el-Qamar, Jall el-Dîb Beqaa: 1. † Baalbek, phonology; Khadijah M. Lakkis (2014) 2. † Deir el-Ahmar; Henri Bensaria (2012) [9] 3. Henri Fleisch (1974): a. Zahle, sketch with texts (1946) South: 1. Zrarieh, grammar sketch with texts; Jussi Aro (1979) 2. Bint Jbeil, monograph sans texts; Elrabih M. Mekki (1983) 3. Khirbet Salem [11]: a. † Collection of 1,500 proverbs; عبد الحسن سعد ʕabd al-Ḥasan Saʕad (a. 1964) [12] b. Verbal morphology, and a phonological sketch; Henri Fleisch (1974) c. † Monograph; Henri Fleisch (never completed, d. 1985) [13] 4. Henri Fleisch (never published): a. † Texts: Harouf, Zrarieh, el-Khiam, Khirbet Salem [14] 5. Other: a. Etymological dictionary; Ahmad Rida (1981) b. * Etymological encyclopedia; Fayez Tarhini (2016) Beirut: 1. Moussaytbeh, sociolinguistics; Nader Srage (1997) 2. † Ras Beirut (Ain al-Mraiseh), sociolinguistics; Samia Naïm-Sanbar (1985) 3. Christian Beiruti, stories and some phonological notes; Henry M. Huxley (1902) 4. General overview (brief); Jonathan Owens (2006) for the EALL 5. General overview with texts; Alexander Hourani (2005) 6. Grammar, and later a vocabulary textbook; Raphael Nakhla (1937, 1938) 7. Phonology; Emmanuel Mattsson (1911) 8. Phonology; Ghassan F. Haddad (1984) 9. Verbal aspect, tense, and action; Stefan Bruweleit (2015) footnotes: [11] I know the village as خِرْبِة سِلم ḵerbet selm with a kasra and would prefer the spelling ⟨Silm⟩, ⟨Selm⟩, or ⟨Selem⟩, but Fleisch has ⟨Salem⟩. Moreover, his Arabic spelling is خِربِة إسْلِم ḵirbit ʔislim! He sources the Arabic from the Répertoire alphabétique des noms de lieux habités (Service Géographique, 1945), and I don’t know where they got it from. His foreword (ibid, p. X) actually has a note about this spelling, but I got lost understanding the French. [continued on next pic] screenshot of the google books page for Le parler arabe de Mazboud (Liban): phonologie, morphologie, éléments de syntaxe by Talal Tohme (1989). the book is unavailable to read but there's some info about it, and i've circled the bit that says it's 1,096 pages and annotated it with "??!!!" footnotes from last pic, continued: [12] Mentioned without a specific citation in Fleisch (1974, p. 313)’s introduction to his 1964 Khirbet Salem study. [13] In the foreword (Fleisch 1974, p. X), he says the book’s preliminary notes on Khirbet Salem were meant to be part of a larger monograph, « déjà avancée,  que l’auteur espere un jour achever » (‘already well underway, which the author hopes to one day complete’). Sadly I see nothing between then and his passing in 1985. Reminds me of his assessment of the French–Arabic dictionary of J. Harfouche he makes occasional reference to: ‘malheureusement incomplet’ (ibid, p. 146). [14] This is moreover from the foreword to the original Khirbet Salem study presented later in the book. He says that he made four ‘inquests by magnetophone’ in the Southern villages of Harouf, Zrarieh, el-Khiam, and Khirbet Salem itself (Fleisch 1974, p. 313). I tried emailing the Bibliothèque Orientale in Lebanon to inquire about any traces of them… [15] Only discusses possible Arabic-internal etymologies. pdf screenshot: First notes on the Lebanese dialects of Bšarre and Dayr ǝl-Aḥmar Henri Bensaria INALCO, Paris The main aim of this talk is to present the primary results of an ongoing research project that focuses on the Lebanese dialects of Bšarre and Dayr ǝl-Aḥmar. These villages are located on the opposite sides of the Mount Lebanon range in the northern district, close to Ornǝt ǝs Sawda, the highest point in the country. Despite the large number of linguistic studies on Lebanese Arabic, one notices that they disproportionately deal with certain survey points while other parts remain largely uninvestigated. The majority of them concern the Mount-Lebanon district: Abu Haidar (1979), El Zein (1981), Naim-Sanbar (1985), Tohme (1989), Dib-Yordanov (1994), and Germanos (2009), while other Lebanese regions are neglected. Excluding the work of Henri Fleisch (1974) and El-Rabih Massoud Makki (1983) there is no study of a Lebanese mountain dialect outside the Mount-Lebanon district. The villages of Bšarre and Dayr ǝl-Aḥmar are inhabited by Christian Maronites with various tribal links connecting the two villages. In addition to this, they share a similar way of life and common linguistic features. It appears however that there are a number of differences that can be attributed to the influence of the Bekaa Valley in the case of Dayr ǝlAḥmar, whereas Bšarre is under the influence of the Qādīšā Valley. I propose therefore (1) to present the major linguistic characteristics of these two villages and highlight the features that distinguish them from the regional koine as spoken in Beirut, (2) the phonological, morphosyntactical differences between the two villages’ varieties and (3) an attempt to link these differences to the varieties spoken in the Biqāʿ and Qādīšā Valleys. Examples: /a/ > /o/ and /ā/ > /ō/ (1) ḍ-ḍāyf ǝmʿazzaz u-mkaṛṛöm ǝnd-nö. DEF-guest cherished and-honoured at-1p We cherish and honour the guest. [continued below]
November 13, 2025 at 9:51 PM
quietstuff.bsky.social
the south lebanese village of zrarieh was basically the same as my family's ~nearby village during jussi aro's visit from finland in the 1970s (basically the same generation of speakers as those i learned arabic from)
screenshot of paper, the "(ṯ dagegen nur ausnahmsweise)" is highlighted: Die Umschrift Die Umschrift der Textproben ist — besonders was die Konsonanten anbelangt — dieselbe wie bei H. Grotzfeld (z. B. Laut- und Formenlehre des Damaszenisch-Arabischen, AFKM XXXV,3). Zum Damaszenischen kommen die konsonantischen Phoneme ḏ und ḏ̣ hinzu (ṯ dagegen nur ausnahmsweise). screenshot of some posts of mine: btw brief sidebar about the interdentals: in varieties spoken by my family that still haven't finished losing interdentals, they're lost asymmetrically -- θ is altogether gone except some msa reloans (following the normal urban pattern: sēnye "second", sawra~θawra "revolution") ð̣~ḍ about 50–50 (ʕað̣ð̣~ʕaḍḍ "to bite"), former often in msa loans (lāħað̣ "to notice") ð~d in content words w heavy preference for d (dēb~ðēb "to melt") but demonstratives *prefer* ð: proximal: m hēða(~hēda), f hēðe(~hēde), pl hawðe distal: m (idk actually LOL), f heðīk(e), pl hawðīke
November 12, 2025 at 3:33 AM
quietstuff.bsky.social
we can evaluate different works on their own terms! this is my opinion on fleisch from something i'm writing (still cleaning up/compressing from an earlier post i made). the idea is that in general he has useful things to say so this (however enigmatic) must be *something* useful too
I am personally blown away by my encounters with Fleisch’s 1974 compilation of his lifelong studies of Lebanese Arabic, packaged under the unassuming title Études d’Arabe dialectal. In my book, and literally in his book, Fleisch is the most meticulous reference on Lebanese dialects last century by a long shot, paralleled in depth by only Feghali (1919). It changes your relationship to a text when you can trust its author enough to work off of their work rather than having to build your own relationship to their underlying data from scratch. For example, while Jussi Aro’s 1979 treatment of the dialect of Zrarieh is brilliant and instructive (and he was out doing fieldwork aged fifty!), the fact that he neglects to mark stress whenever it is unpredictable — as it often is in a dialect with allegro-conditioned vowel contractions, at least if trying to assign stress from a stressless transcription of the surface form — means that the reader needs to fill in this information for themselves and essentially become their own first-order evaluator the dialect. (Or at least of that feature of it.) I have the same gentle critique of Henry M. Huxley (1902), the earliest reference in my list, who transcribes the original diphthongs ay aw with the very-monophthong-looking symbols ē ō or (when stressed) ê ô, leaving the reader to mull over the terrifying implication that Christian Beiruti in 1902 somehow monophthongized everything from lêli ‘night’ (ibid, p. 246 § 105, line 11) to 3alêyi ‘on me’ (ibid, p. 212 § 36, line 1) before settling into the second thought that he’s probably telling the truth when he states that ē is ‘like ay in [American] English say’ and ō is ‘like o in [American] English note’ (ibid, p. 178) and just that he must not be being as faithful when he neglects to label them ‘(diphthong[s])’ or transcribe them as ei ou. To avoid such confusion, an author needs to predict as many qualms of the reader’s as possible so that the reader does not have to wear the hat of a critic or redo the author’s analysis for them. (Any analysis the reader does perform is ideally to be built atop the author’s.) It isn’t a binary where the reader always trusts or distrusts the author wholly, which is good because you can’t read your reader’s mind 100% of the time anyway, but in general the more info you can provide to reassure them of what they’re seeing the more rapport you’ll build. Ağbaht (2024) does a good job of this, especially under a well-phrased titular goal of placing the dialect of Shaykhtaba in its regional context by comparing it to other Northern varieties. This kind of comparison is the best way to preempt potential reader questions, the simplest and most-frequent of which when reading any such reference will be: is this typical? where else are these features found? And more importantly: what is this dialect missing?
November 11, 2025 at 11:25 PM
quietstuff.bsky.social
ok and very pretty typesetting from michel feghali (1919) le parler arabe de kfàr‘abîda upload.wikimedia.org/wikipedia/co...
November 10, 2025 at 5:22 AM
quietstuff.bsky.social
respectful, euphemistic terms of address from tripoli 1954 (altho due to the subject matter probably found across lebanon)

ḥåḍərtak حضْرتك, "your presence": to anyone
janǟbak جنابك, "your sides (kinda)/vicinity?": to anyone
saɛå̄ttak سعادتك, "your happiness": to a bey, pasha, or high-ranking official
screenshot of book: Au lieu de ʾənte, toujours plus ou moins familier, on emploie les formules de politesse suivantes : ḥåḍərtak (pour une personne quelconque) ; janǟbak (idem) ; saɛå̄ttak (pour un bey, un pacha ou un haut fonctionnaire) ; fåḍīltak (à un cadi ou un grand cheikh) ; siyyǟttak (à un évêque) ; ɛuṭūftak (au Président de la Chambre) ; maɛå̄līk (pour un Ministre) ; dawltak (au Président du Conseil) ; faḫå̄mtak (au Président de la République).
November 10, 2025 at 4:54 AM
quietstuff.bsky.social
this is my impression of maltese and i think tunisian/other maghrebi arabic (corroborated by the etym here), but i actually don't know the full details / if the overlap between relative and subordinating li is 100%
wiktionary screenshot: Maltese Alternative forms • illi (after a word-final consonant cluster) Etymology From Arabic اَلَّذِي (allaḏī, relative pronoun). Compare common dialectal Arabic اللي (illi, lli). The use as a conjunction is widely found in Maghrebi Arabic, so there is no reason to consider it a Romance influence (as might otherwise be thought; compare Italian che, which is both a relative pronoun and the conjunction “that”). Pronunciation • IPA: /lɪ/ • Rhymes: -ɪ Pronoun li 1. (relative) who; which; that Dan huwa r-raġel li seraq il-karozza. ― That’s the man who stole the car. Din hija ħaġa li tħawwadni. ― This is something that confuses me. Usage notes • Unlike standard Arabic, the relative pronoun is normally used also with indefinite referents (example sentence 2). However, it is optional in this case. wiktionary screenshot: Conjunction li 1. that Nixtieq ngħidilha li nħobbha. ― I want to tell her that I love her.
November 9, 2025 at 11:05 PM
quietstuff.bsky.social
the word اللي lli, usually a relativizer (الزلمة اللي هون l-zalame lli hōn "the man that's here"), has a weird alternate usage: منيح اللي جيت mnīḥ lli jīt "good that you came"

i was proud of the og idea in the 2nd pic - BUT what prob actually happened (3rd pic) is so cool

(forgive clunky writing!)
screenshot of a wiktionary usage example. the words اللي, illi, and "that" are highlighted/bolded: منيح اللي فيقتني كنت مكوبسة mnīḥ lli fayyaʔtni kint mkawbse Good thing you woke me up, I was having a nightmare (literally, “Good that you woke me up, I was having a nightmare”) screenshot of the following wiktionary etymology with a mythbusters sorta "BUSTED" stamp overlaid on top: Etymology 2: Difficult to understand as an extension of the above [i.e. the relativizer اللي] due to the differences in syntax. Instead, perhaps a construction like ​*مْلِيح إِن (*mlīḥ ʔin, literally “good that”) underwent assimilation to become ​*مْلِيح ال (*mlīḥ (ʔ)il, “good that”), where the resulting *ال (*(ʔ)il) was reanalyzed as اللي (lli)'s byform ال (l-). This reanalysis would have allowed all other byforms, including اللي (lli) itself, to be used in this construction. Only later would the construction have spread to allow for adjectives other than مْلِيح (mlīḥ, “good”) as described in the usage note below. Both terms of the proposed original ​*مْلِيح إِن (*mlīḥ ʔin, literally “good that”) are now unorthodox: مْلِيح (mlīḥ) is an archaic or rural form of what is now predominantly مْنِيح (mnīḥ, “good”), and a bare إِنْ (ʔin, “that”, complementizer) is absent from most Levantine varieties today in favor of a form with a fused expletive pronoun, إِنُّو (ʔinno). This reanalysis would have occurred before both of these terms fell from prominence. (Note, however, that Henri Fleisch recorded multiple Lebanese varieties that retained forms like إِنْ (ʔin) in his 1946–1974 studies of Lebanese Arabic.) An alternative possibility is that the original phrase was already ​*مْنِيح إِن (*mnīḥ ʔin, literally “good that”) and that it shifted to ​*مْنِيح ال (*mnīḥ (ʔ)il, “good that”) in the process of dissimilation rather than assimilation. screenshot of wiktionary etymology: Etymology 2: See the 1902 quotation below for an example of how this sense developed out of the above. We can illustrate what must have happened using a made-up but similar sentence, مْنِيح اللي مَات الأّسّد (mnīḥ lli māt l-ʔasad). Originally, such a phrase must have been understood as two separate clauses: مْنِيح، اللي مَات الأَسَد (mnīḥ, lli māt l-ʔasad, “Good; what died is the lion.”, literally “good what died the lion.”). For clarity's sake, consider the second clause here equivalent to اللي مَات هُوِّي الأَسَد (lli māt huwwe l-ʔasad, “What died is the lion”). This construction uses اللي (lli) in its original sense as a relativizer. As time went on, however, such phrases must have been reanalyzed as one single clause, like مْنِيح اللي مَات الأَسَد (mnīḥ lli māt l-ʔasad). Here, with the final verb phrase now so easy to understand as a simple مَات الأَسَد (māt l-ʔasad, “the lion died”, literally “died the lion”), the original اللي (lli, relative pronoun) must have had no choice but to be reanalyzed as a subordinating conjunction: مْنِيح اللي مَات الأّسّد (mnīḥ lli māt l-ʔasad, “Good that the lion died.”, literally “good that died the lion.”) After a new subordinating conjunction اللي (lli) had been firmly established, it was free to come to govern verb phrases that would not have been understandable with the original syntax. For example, مْنِيح اللي جِيت (mnīḥ lli jīt, “Good that you came”), is a valid modern construction that would have had no way to be understood using اللي (lli, relativizer): *Good; what you came is (what?). screenshot of wiktionary quotation. the words اللي and illi are highlighted and bolded: 1902, Henry Minor Huxley, “Syrian Songs, Proverbs, and Stories: Collected, Translated, and Annotated”, in Journal of the American Oriental Society‎[1], volume 23 (overall work in English), Harvard University, Cambridge, Massachusetts: American Oriental Society, passage #103, pages 242–244: الوزير علّم مرة حتّى توقف على الدرب وصارت تسبّ وتقول الحمد للّه اللي مات الشيخ الفاخوري يخرب بيته اللّه يغمّق له عمره ما يرجع. قال لها لو كنت مش ميّت كنت بقوم ليكي. l-wazīr ʕallam mara ḥatta tūʔaf ʕala d-darb w ṣārit tasibb w tʔūl l-ḥumdilla illi māt š-šayḵ l-fāḵūri yaḵrub baytu ʔaḷḷa yiḡammiʔlu ʕomru ma yərjaʕ. ʔallha law kunt muš mayyit kunt baʔūm layki. [original: il-wezîr 3allem mara ḥɒtta tûʾaf 3ala'd-derb ū-ṣârit tesibb witʾûl il-ḥomd ílla illī mä̂t iš-šêḫ il-fāḫûrī yaḫrub bêtu ɒlla yiǧɒmmíʾlū 3omrū ma yörja3. ʾallha lau kunt muš mêyit kunt beʾ̂ūm lêki.] The vizîr instructed a woman to stand on the road; she began to curse and say, "Praise be to God that he who has died is the jar-maker, (who was) an elder. May his house be destroyed; may God make his grave deep, and may his life not return." The jar-maker replied, "Were I not dead, I would rise against you!" The given English translation is Huxley's. He somewhat misunderstands the expression عُمْرُه مَا يِرْجَع (ʕumro ma yirjaʕ, “may he never return for his entire life”, used this way even though the sheikh is allegedly already dead). It is unknown whether he similarly misunderstood the expression with اللي (lli), which in modern times would be understood as الحمدالله اللي مات الشيخ (l-ḥamdilla lli māt š-šayḵ, “thank God that the sheikh died”), or if it had indeed not yet undergone the reanalysis in question in 1902.
November 9, 2025 at 9:21 PM
quietstuff.bsky.social
thought this was a reply to mark i was so fucking confused
bluesky screenshot: Benjamin Suchard @bnuyaminim.bsky.social · 41m Favourite sentences from my Levantine #Arabic course so far: rāyḥa laḥalab 'I'm/you're/she's going to Aleppo' ʔēmta btibda? 'When does it (f.) start?' bfaḍḍel ʔibʔa bilbēt 'I prefer to stay home' [1 reply] [0 reposts] [5 likes, one mine] Mark Shockley @shjsat.baky.social · 22m Not ēmte/ēmti? forstomakdis.bsky.social @forstomakdis.bsky.social · 27m Rinat bar on top of tanks waving israeli flag natali peretz obviously addicted to crack yeah that's enough israeli music for today
November 9, 2025 at 7:23 AM
quietstuff.bsky.social
yes great point, the one curiosity here imo is the analysis of the 3rd series as having the -t attached when (i believe) the correct analysis is that these are count plurals: tödroʿ, törğfe, tVmtâr, tiyyâm

el-hahjé actually notes some telling exceptions so i wonder if he would have instead analyzed
screenshot of book: LE NOM (161) La 3e série s'emploie dans un petit nombre d'expressions figées à l'état construit devant des substantifs au pluriel commençant par une voyelle, par exemple : ḫamst ərṭā̊l « cinq rotols » (mais par contre ḫams bwǟb « cinq portes », ḫams mšā̊ṭ « cinq peignes »), ḫamst ədroɛ « cinq coudées », ḫamst əš(h)or « cinq mois » (mais par contre ḫams ʾanhor « cinq fleuves », hams ʾabħor « cinq mers »), ḫamst ərᵊġfe « cinq galettes de pain », mais l'on dit par contre ḫams ʾəħᵊṣne « cinq chevaux », ḫams ʾədᵊlwe « cinq seaux ». — On notera encore hamst ǟlǟf « cinq mille » et hamst iyyǟm « cinq jours ». En somme, l'emploi de la 3e série de formes n'est plus qu'une survivance. Dans tous les autres cas, on emploie devant le pluriel du substantif la 2e série de formes.
November 8, 2025 at 9:25 PM
quietstuff.bsky.social
it's also "absent from literature for" bint jbeil afaict (elrabih mekki (1984) the lebanese dialect of arabic: southern region), but if memory serves, the speaker in the ilovelanguages video above is actually from bint jbeil
screenshot of a paper: B. /t/ Voiceless Dental Stop Similar to English /t/ as in tear, neutral, sit, except that the English /t/ is an apico-alveolar while SDLA /t/ is an apico-dental, produced with the tip of the tongue touching the upper teeth. tawm 'twin' katab 'to write' ṣawt 'sound, voice' C. /d/ Voiced Dental Stop The voiced counterpart of /t/. It differs from English /d/ in the same respect as does /t/ from English /t/ (see B above) dafar 'to push away' fadar 'to measure (by using the foot or arm)' žerd 'barren mountain'
November 8, 2025 at 9:01 PM
quietstuff.bsky.social
salam al-rassi b. 1911 SE leb

ʔana baʕeɖ meɖɖi ṭawīli ḥakayta bet-talvezyōn. w-ṛāḥat meɖɖi waʔella ʔensēn mɳel-žanūb… šefto layš ʔana betʕaṣṣab lel-žanūb? zalame mɳel-žanūb ʔeʐ̌a sal—
after a long time i told it on TV. later suddenly a jnoubi… you see why i'm so gung-ho abt the south? a jnoubi came—
November 8, 2025 at 8:26 PM