Constructing Feminine to Mean : Gender, Number, Numeral, and Quantifier Extensions in Arabic

Name: Constructing Feminine to Mean : Gender, Number, Numeral, and Quantifier Extensions in Arabic
Author: Abdelkader Fassi Fehri
ISBN: 9781498574556

Abdelkader Fassi Fehri

Language: English

Published by Lexington Books, 2018

1498574556 / 9781498574556

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nach der Bestellung gedruckt Neuware - Printed after ordering - Linguistic gender is a complex and amazing category that has puzzled and still puzzles theoretical linguists, typologists, philosophers, cognitive scientists, didacticians, as well as scholars of anthropology, culture, and even mystical (divine) sufism. In Standard and colloquial Arabic varieties, feminine morphology (unlike 'common sense') is not dedicated to mark beings of the female sex (or 'natural gender'). When you name the female of a 'lion' (¿asad) or a 'donkey' (¿imaar), you use different words (labu¿at or ¿ataan), as if the male and female of the same species are linguistically conceived as completely unrelated entities. When you 'feminize' words like 'bee' (näl) or 'pigeon' (¿amaam), the outcome is not a noun for the animal with a different sex, but a singular of the collective 'bees,' 'one bee' (näl-at), or an individual pigeon (¿amaam-at). In the opposite direction, when a singular noun 'carpenter' (najjar) is feminized, the (unexpected) result is a special plural, or rather a group, 'carpenters as a professional group' (najjar-at). Since some of these words (contrastively) possess 'normal' masculine plurals, or masculine singulars, I propose to distinguish atomicities (which are broadly 'masculine') from unities (which are 'feminine'). The diversity of feminine senses is also manifested when you feminize an inherently masculine noun like 'father' (¿ab), 'uncle' (¿amm), etc. The outcome (in the appropriate performative context) is that you are endearing your father or uncle, rather than 'womanizing' him. More 'unorthodox' senses are evaluative, pejorative, diminutive, augmentative, etc. It is striking that gender not only plays a central role in shaping individuation, or perspectizing plurality, but it is also used to distinguish what we count, or what we quantifier over. In Arabic, when you count numbers in sequence (three, four, five, six, etc.), you use the feminine, but when you count objects, you have to 'negotiate' for gender, due to the 'gender polarity' constraint. Your quantifier senses, which are also subtly built in the grammar, equally negotiate for gender. Wide cross-linguistic comparison extends the inventories of features, mechanisms, and typological notions used, to languages like Hebrew, Berber, Celtic, Germanic, Romance, Amazonian, etc. On the whole, gender is far from being parasitic in the grammar of Arabic or any language (including 'classifier' languages). It is central as it has never been.

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Title: Constructing Feminine to Mean : Gender, Number, Numeral, and Quantifier Extensions in Arabic
Author: Abdelkader Fassi Fehri
Publisher: Lexington Books
Publication year: 2018
Condition: Neu
Binding: Buch
Language: English
ISBN 10: 1498574556
ISBN 13: 9781498574556
Item weight: 518 grams
Dimensions: 235x157x18 mm

Linguistic gender is a complex and amazing category that has puzzled and still puzzles theoretical linguists, typologists, philosophers, cognitive scientists, didacticians, as well as scholars of anthropology, culture, and even mystical (divine) sufism. In Standard and colloquial Arabic varieties, feminine morphology (unlike “common sense”) is not dedicated to mark beings of the female sex (or “natural gender”). When you name the female of a “lion” (?asad) or a “donkey” (?imaar), you use different words (labu?at or ?ataan), as if the male and female of the same species are linguistically conceived as completely unrelated entities. When you “feminize” words like “bee” (na?l) or “pigeon” (?amaam), the outcome is not a noun for the animal with a different sex, but a singular of the collective “bees,” “one bee” (na?l-at), or an individual pigeon (?amaam-at). In the opposite direction, when a singular noun “carpenter” (najjar) is feminized, the (unexpected) result is a special plural, or rather a group, “carpenters as a professional group” (najjar-at). Since some of these words (contrastively) possess “normal” masculine plurals, or masculine singulars, I propose to distinguish atomicities (which are broadly “masculine”) from unities (which are “feminine”). The diversity of feminine senses is also manifested when you feminize an inherently masculine noun like “father” (?ab), “uncle” (?amm), etc. The outcome (in the appropriate performative context) is that you are endearing your father or uncle, rather than “womanizing” him. More “unorthodox” senses are evaluative, pejorative, diminutive, augmentative, etc. It is striking that gender not only plays a central role in shaping individuation, or perspectizing plurality, but it is also used to distinguish what we count, or what we quantifier over. In Arabic, when you count numbers in sequence (three, four, five, six, etc.), you use the feminine, but when you count objects, you have to “negotiate” for gender, due to the “gender polarity” constraint. Your quantifier senses, which are also subtly built in the grammar, equally negotiate for gender. Wide cross-linguistic comparison extends the inventories of features, mechanisms, and typological notions used, to languages like Hebrew, Berber, Celtic, Germanic, Romance, Amazonian, etc. On the whole, gender is far from being parasitic in the grammar of Arabic or any language (including “classifier” languages). It is central as it has never been.

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Constructing Feminine to Mean : Gender, Number, Numeral, and Quantifier Extensions in Arabic

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