Language and social distinction: speaking Darija^*

* Darija refers to the variety of Arabic spoken in Morocco.

with the right accent

ABSTRACT

In a multilingual setting such as Morocco, the dynamics of socio-political and economic relations are bound to be affected by power and status relationships among different ethno-linguistic groups and languages. The fact that there are several languages and dialects on the linguistic scene of Morocco makes competition and status allocation unavoidable. As such, the status of each language derives primarily from the function it serves within society. This paper argues that in addition to the utility of a language and its instrumental value in guaranteeing power and upward mobility, speaking with the ‘right’ accent can also confer status and prestige on the speaker of that language. In the case of Morocco, the variety of Arabic spoken in Fez is perceived to be the most instrumental and prestigious among all other varieties. The opposite is true for most other varieties, and the Berber language does not fare any better, for it continues to be viewed as having no symbolic capital because of its association with what is rural and folkloric in Morocco, despite the state’s recent official recognition of the Berber language and culture.

KEYWORDS:

• Darija
• Berber
• Fez
• Morocco
• social class

Disclosure statement

No potential conflict of interest was reported by the author.

Notes

* Darija refers to the variety of Arabic spoken in Morocco.

1. Speakers of other varieties of Arabic in the Middle East are often at a loss when they hear Moroccan Arabic. However, Moroccans can easily understand all other varieties of Arabic from the Middle East, thanks to the spread of satellite television and because these varieties are somewhat closer to MSA and are not affected by other foreign languages as much as Darija is.

2. For more information on the distinction between the use of ‘Berber’ vs. ‘Tamazight’ to refer to this language, see Errihani (2006).

3. This information is the result of ethnographic work conducted in different parts of Morocco between 2004 and 2006, 2011, and 2013.

4. Interviews with several researchers at IRCAM (December 2005).

5. Information based on qualitative research carried out in Morocco in 2005 and early 2006. See Errihani (2006).

6. In this festival, Berber villages exhibit their sons and daughters and put on a fake show wherein the men go around looking at the girls on display with the purpose of picking one to be their bride. The whole show is a sham and a charade meant to fool the tourists into believing that such practices still exist among the Berbers, who are generally willing to oblige because they need the money that the festival generates for their community.

7. In 2003, the King of Morocco, through a royal degree, called for the recognition of the Berber language and culture as integral parts of Moroccan historical, cultural, and linguistic heritage, and as a result, Berber is being taught in many elementary schools. Recently (July 2011), Berber was declared an official language in Morocco.

8. The number of hours devoted to learning French has increased in public schools in the past two decades. French and French–Arabic code switching are more publicly tolerated as acceptable mediums of communication, especially on radio and television, which is realistic and reflective of Moroccan society at large.

9. See the Facebook page of people from Fez: www.facebook.com.

10. The only other urban centre where this sound can sometimes be heard is Tetouan, albeit at a very low rate.

11. The Medina (the Old City of Fez) is the largest and most well-preserved medieval city in the world according to UNESCO. About 500,000 people still live in this part of the city.

Conclusions based on qualitative research in Morocco between 2005 and 2007 (Errihani 2008).