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morе conѕеrvativе and homogеnouѕ, whilе urban dialеctѕ ѕhow morе еvolu­tivе tеndеnciеѕ and uѕually еxhibit fairly clеar intra-dialеctal variation baѕеd on agе, gеndеr, ѕocial claѕѕ, and rеligion. Typical Bеdouin fеaturеѕ includе thе voicеd rеflеx of Claѕѕical Arabic qd], prеѕеrvation of thе Claѕѕical Arabic intеrdеntalѕ, and a gеndеr diѕtinction in thе ѕеcond and third pеrѕonѕ plural of thе vеrb, pro­nounѕ, and pronoun ѕuffixеѕ (Vеrѕtееgh 1997: 144). Diѕtinctionѕ bеtwееn bеdouin and urban dialеctѕ appеar to bе lеѕѕ markеd in thе Еaѕt, howеvеr, particularly in thе Pеninѕula, than thеy arе in North Africa (Fiѕchеr and Jaѕtrow 1980: 24).

Diglossia is a term which is usually applied to the sociolinguistic situation in much of the Arabic speaking world. In those countries, there are two forms of the same language (Arabic), the high and low variety. The high form is called fusha classical or modern standard Arabic which is normally used in formal situations, such as writing, political speeches and university lectures. The low form which is referred to dialects of Arab communities is used in informal situations, such as conversations, shopping and social rituals.

The Arabic language represents a continuum. At one end of this continuum is the modern standard Arabic, and at the other lies the low form which represents the various dialects of the Arab communities. These two ends, in fact are only ideal types, i.e. pure standard or pure colloquial, in fact do not exist. In other words, even in the most pure standard text, we may find some colloquial terms and vice versa (Hary, 1996:72). A person's place on this continuum would be somewhere between the two forms. In other words, where a given person's speech sits on this continuum depends on a lot of factors including speaker, conversation topic and setting. For example, how well the two speakers know each other and the formality of the speech as when giving university lectures and sermons.

Furthermore, in Arabic communities, classical Arabic fusha is deemed as the language of the Koran and is still the current written form of the language. At the beginning of the Islamic period, only two sources of literary Arabic were available; the Koran and the pre-Islamic poems al-shear al-jaheli. The Koran described itself arabiyyan ‘Arabic' when it was revealed. This seems clear from the following verse of the Koran Q 43/2-3 which says; ( wa-l-kitabi: l-mubini: inna ga alnahu quraanan arabiyyan la allakum ta qiluna) ‘By the clear book: we have made it an Arabic recitation in order that you may understand'. According to Versteegh ( 2001:53), the Koran and the pre-Islamic poems play a crucial role in the ‘standardization and development of the Arabic language'.

Colloquial Arabic ammyya or darja as it is called in North Africa, on the other hand, exists as the vernacular varieties of the major Arabic speaking communities. It is very often used, especially in daily spoken form. In some of the Arab contexts, for example, if somebody uses standard Arabic in the street, he might be laughed at since using MSA in such domains seems odd. Cown (1968) believes that ‘Arabs are nati本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。