In this post, Rizwan Ahmad and Shaikha Al-Hemaidi (Department of English Literature & Linguistics, Qatar University) examine the specific form this language panic takes in the Gulf countries, where Arabic is in close contact both with the languages of labor migrants from South and South-East Asia and with English as the language of globalization.

***
Rizwan Ahmad and Shaikha Al-Hemaidi
***

Is Arabic under threat in the Gulf Cooperation Council (GCC) countries of Qatar, Kuwait, Saudi Arabia, Oman, Bahrain, and the UAE, where the number of non-nationals exceeds the nationals? Do non-Arabs living in the GCC pose a threat to the Arabic language and Arab identity? These questions have been the subject of debates not only in the Arabic language media but also conferences and seminars. Since Arabic is a symbol of national identity in the GCC, it is understandable why Arabs may be concerned, but beyond the emotional rhetoric, do facts support the anxiety about the decline of Arabic?

Demographic changes after discovery of oil in GCC

The GCC countries have experienced an influx of migrant workers over the past few decades following the discovery of oil and gas. The massive economic and social projects undertaken by the GCC governments have further created needs for labor and skills that the local population cannot fulfil leading to reliance on temporary foreign labor. In the GCC, non-nationals outnumber the nationals, accounting for 52% of the total population. In the workforces, the percentage of non-nationals is even more pronounced reaching up to 95% in Qatar. While migration into the GCC has brought many benefits to the region, it has also given rise to concerns among the local population that the Arabic language and Arab identity are in danger.

Fear of decline of Arabic

GCC Flag (Image credit: Wikipedia)

In popular discussions, the perceived decline of Arabic is generally attributed to two factors. First, it is argued that the presence of non-Arab migrant population from South and Southeast Asia not only poses a threat to the structure and use of Arabic but also endangers the Arab identity of the youth. Al-Farajānī, a political thinker and a columnist, in an article published on Aljazeera in 2008 argued that the presence of Asians had negative cultural consequences, the most important of which is ifsād al-lughah al-‘Arabīyyah, ‘corruption of the Arabic language’.

In 2013, King Abdullah bin Abdulaziz Center for Language Planning and Policies, based in Saudi Arabia, organized a conference aimed at developing strategies to strengthen the Arabic language and identity against the backdrop of social, demographic, and economic changes in the GCC. On a panel, Dr. Lateefah Al-Najjar, a professor of Arabic at UAE University, presented a paper on the effects of the Asian workforce on the Arabic language in which she argued that Asian maids and drivers affect the language of children and recommended that the Asian workforce be replaced with Arabs and that the learning of Arabic be a condition of employment in the GCC.

A second source of anxiety comes from the presence of numerous English-medium schools and colleges in the region. In a report published in 2019 on the occasion of UN Arabic Language Day – celebrated annually on December 18 – it was argued that English was a threat to Arabic in the GCC in the same way as French endangers Arabic in Arabic-speaking countries in North Africa. According to another report published in the Economist, in 2022, the youth in the GCC uses English more than Arabic and the use of Arabic is becoming limited to the home domain.

English is literally on the move on the roads of the UAE (Image: Language on the Move)

Some scholarly studies have also argued that English medium schools and colleges in the GCC are a threat to Arabic and Arab identity. A similar fear of the decline of Arabic in the entire Arab World was the theme of a Pan-Arab conference entitled “The Arabic language is in danger: We are all partners in protecting it” held in the UAE in 2013 indicating that the purported decline of Arabic is not limited to the GCC.

Language policy changes in the GCC

The presence of large non-Arab populations has also led to communication problems between monolingual Arabs and non-Arabs. The governments of Qatar and UAE have started to use migrant languages in dealing with issues related to the workforce. At the same time, the concerns about the decline of Arabic have led the countries in the region, especially Qatar and UAE, with the largest foreign populations, to take measures aimed at protecting the Arabic language and identity. In the UAE, the Cabinet passed Resolution Number 21/2 in 2008 whereby all ministries, federal entities, and local government departments were required to use Arabic in all their official communications. In 2015, the Department of Economic Development of Dubai in the UAE issued violation tickets to 29 restaurants for not having their menus in Arabic in addition to not specifying the prices. Similarly, in 2019, Qatar passed the Law on Protection of the Arabic Language which regulates the use of Arabic and foreign languages and provides a fine up to 50,000 Qatari Riyal in case of non-compliance in some cases.

Language decline as proxy for social and political crises

A major shortcoming of the above reports, studies, and conferences is that no concrete evidence was provided to support the purported decline of Arabic. There is no linguistic evidence that Arabic spoken by young people in the GCC shows linguistic influences of their maids and drivers. They may have acquired some words, phrases, and sentences from their languages to communicate with them, which only suggests that their linguistic repertoire has been expanded. In fact, maids and drivers learn to communicate in Arabic with proficiency ranging from broken pidgin Arabic to native-like command. There is a need of systematic research based on empirical data to understand the linguistic effects of maids and drivers on the languages of host society.

Magazine ad for the University of Wollongong’s branch campus in Dubai (Image: Language on the Move)

Moreover, the discourse of the decline of Arabic is not limited to the GCC but covers the entire Arab World, as was the theme of the 2013 conference in the UAE. Yasir Suleiman, a sociolinguist who has written extensively on the Arabic language and identity describes the situation as one of language anxiety, which is less about language and more about social and political tensions and crises besetting the Arab world.

One major external factor that contributes to the anxiety is the presence of English in educational institutions. Another is the demographic changes that the discovery of oil and the massive modernization projects have brought to the GCC countries whereby non-nationals constitute a significant part of the Gulf social and cultural space. Suleiman argues that the discourse of decline of Arabic is a proxy for these social tensions whereby a defense of Arabic becomes a defense of the Arab social and moral order.

The issue of anxiety and fear notwithstanding, something concrete has appeared in the linguistic landscape of the GCC, and maybe even more broadly in the Arab World, which is that for the first time in their history, Arabs are becoming bilingual in their dialect and English.

Before the advent of English-medium international schools and universities, Arabs from the region would seek higher education in other Arab countries such as Egypt and Syria, where the medium of instruction was Arabic. Their level of education would be displayed in their knowledge and use of Standard Arabic.

By contrast, many GCC students today graduate from English-medium schools and international universities in Qatar and the UAE with a better command of English than Standard Arabic, especially in discussing professional issues.

This is part of the anxiety that English is encroaching upon the space of Arabic. However, we know bilingual people can command two languages equally proficiently and use each in its appropriate context. More research is needed to better understand usage patterns at home and in professional spaces. Census data, similar to those collected in bilingual Quebec in Canada could shed empirical light on what language(s) people use in different social domains such as the home, the workplace, or social gathering such as majlis. This might be more productive than the fear about the decline of Arabic that currently prevails.

Advertisement for Wall Street English Institute

“Do you speak English?” is a frequently asked question, which Saudi people must be prepared to answer with a confident “Yes!” when applying for a job or to a university. In Saudi Arabia, as in many other places, knowledge of English has become a major prerequisite for many positions and in numerous disciplines. This demand for English has opened the way for an explosion of private institutes teaching the English language, where English is regarded as a commercial product that can earn good money for the purveyor. It is therefore reasonable to expect that the promotional discourses disseminated by these institutions conceal language ideologies that shape learners’ beliefs regarding English learning and its teaching.

My master’s thesis explored the approaches that English language teaching institutes use to persuade their audience that they should learn English in their institution. It examines language ideologies by looking at how English language learning is presented in the online advertisements produced by these institutes, and at the ways in which they represent themselves to their audience. To do this, I analyse visuals and texts to see how institutions make use of a range of language resources in promoting their services.

The analysis of the institutes’ ads shows that, in their attempt to persuade a potential audience to enroll, they conceptualize English as a global language. For example, English learning is described as totally advantageous as it supposedly opens the gates to job opportunities, education and travel. English learning is also represented as fun, confidence-building, and personally empowering.

Advertisement for Adwaa Almarefah Institute

The findings also reveal concepts that simultaneously mystify and oversimplify English learning. For instance, native-English speaking teachers are described in idealistic terms; there are claims that the use of specific textbooks will guarantee successful language learning and that success in global English proficiency tests such as IELTS or TOFEL is assured.

To be presented with such ideologies must affect people’s beliefs about what English learning involves. The elevated position given to English in the ads must diminish the status of Arabic in the minds of the younger generation. Thus, the English language teaching industry in Saudi Arabia must consider an approach that avoids presenting English learning as a totally beneficial phenomenon. In addition, other misrepresentations, such as the value of a specific textbook or considering native-English speaking teachers as being the best, should be reconsidered by the industry as these representations may deceive English learners regarding the utility of other language textbooks or the characteristics of the ideal teacher.

My PhD research will expand on the study of the language ideologies underlying the promotional discourses of English language teaching institutes in Saudi Arabia. Videos, pictures and texts taken from the institutes’ websites and Twitter accounts will be included in the study. The thesis will also explore how audiences actually receive the promotional discourses of the institutions.

Reference

Alkhalil, S. F. A. (2018). Promoting English in Saudi Arabia: A Critical Discourse Analysis of Advertisements for Private English Language Teaching Institutes. (MRes), Macquarie University.

Cover page of the first textbook in the Lift Off series

Although the Saudi government does its best to provide effective English language teaching and learning, there are widespread concerns in the country about the low level of achievement in English among Saudi students. Many researchers have tried to identify the reasons for this situation. My research focusses on the representations of culture and cultural identities in English language textbooks used at different stages in Saudi schools. As textbooks are the main teaching resource in Saudi English-as-a-foreign-language (EFL) classrooms, my research investigates the imagined communities created in these textbooks.

My MRes thesis explored how the two imagined communities of the Saudi source culture and the foreign target culture are created for Saudi students In six textbooks of the Lift Off series that is compulsory in Saudi middle schools.

Findings show nuanced and diverse representations of Saudi characters. By contrast, the representation of foreign characters is overly simplistic and involves heavy gender imbalances. While equal numbers of Saudi men and women are represented, representations of foreign women are relatively rare.

In addition, the findings show a nuanced portrayal of Saudi and Islamic cultures (i.e. the religion of Saudi learners), while representations of Western culture(s) are uniform and reductionist.

Gender segregation is represented as the norm in this Saudi EFL textbook

The compulsory EFL textbooks examined in my MRes research could be described as embracing a Saudi-centric ideological perspective, which creates a strong connection between learning English, Islam and Saudi cultural practices. At the same time, these books only show aspects of Western culture that are acceptable from an Islamic perspective, whereas aspects that are incompatible with Saudi culture and Islam are largely ignored. For example, gender segregation is represented as the norm not only in Saudi culture but also in the target cultures of English language learning.

This misrepresentation and oversimplification may impact Saudi learners and their English learning negatively by depriving them of learning about the culture and communities of the target language. Therefore, my research suggests that the administrators of EFL programs and curricula in Saudi Arabia should pay closer attention to the importance of introducing language textbooks that include rich imagined communities and characters with complex identities from both the source and the target culture to help students understand these communities and attain a high level of linguistic and intercultural competence in English.

Reference

The full text of my MRes thesis entitled “Evaluating the Representations of Identity Options and Cultural Elements in English Language Textbooks used in Saudi Arabia” is available here.

In fact, polygamy is not the norm amongst Saudi families. Polygamy is legal in Saudi Arabia, and when it has happened to a student or to someone in one of their families, the students are generally openly upset about it. They describe their anger at their fathers and how they must take care of their depressed mothers and siblings in classroom discussions, and in their writing. Divorce and polygamy seem to cause equal amounts of distress, and while polygamy is socially understood, it is rarely comfortably accepted. Some students have said their families have been totally split apart, and describe what I would, from a Western point of view, consider permanently separated marital status. In these situations, the father doesn’t divorce the first wife – he just lives with the new wife. He may or may not financially support the first wife and his children, and the emotional support has definitely dwindled. This obviously causes a strained relationship with the children, who try to look after their hurting mothers, and thus they often struggle to keep up with their studies. By contrast, I have only seen a few cases where the children are openly OK with the reality of a polygamous father. This is usually the case when the mother is mentally stable and has family support, and the financial support continues to come from the father.

The reality of polygamy is usually something as in the following story, told to me by a student, whose father – in his 60s – decided to marry a young girl from Egypt. The arrangement was made when he simply flew to Egypt, went to a village and paid an acceptable dowry to secure a marriage with a local girl. He came back to Saudi Arabia and to his first wife and children announcing he had remarried and introducing them to his new wife. Needless to say this didn’t go over as well as he had hoped and soon after he moved into an apartment with his new wife. A few years passed and all his children were furious with him and they were all suffering financially as he could not afford to take care of two households much less be there for them emotionally. He had two young children with his new Egyptian wife and was struggling to make ends meet. Soon after the birth of the second child by the Egyptian 2nd wife, she decided to go back to Egypt to visit her family. However, she never returned and the father was left alone with young children to take care of. He begged his first wife to take him back and care for these children who had been abandoned by their mother. While the first wife didn’t take the husband back, she decided she would raise the two kids as her own. My student was not happy with the situation, as she hadn’t been able to go to college due to lack of funds until she obtained a scholarship. She had never forgiven her father and felt ridiculed by her extended family. Furthermore, her father’s polygamy would also impact her chances of getting married negatively. Polygamy is thus a class phenomenon: in a rich family the second marriage might have been more socially acceptable and the impact less painful.

The complexities of polygamy and the hurt it causes Saudi women escape the stereotypes and asking Saudi women how they can live with polygamy is adding insult to injury. As an ESL teacher in Saudi Arabia, I myself have also had to learn to not judge Saudi women and consider the situations in which they find themselves. As an Iranian-American, married to a Saudi myself, I didn’t think it would be too hard to understand and accept the issues that Saudi women face. Getting over stereotypes was thus not a challenge for me as a teacher because I already knew that commonly held stereotypes involve complicated truths. However, questioning students and cultivating critical thinking around social topics has certainly been a challenge. One method has been the development of student ESL blogs, which center round my own, Philosophy Café. The blogs cover student-selected topics such as polygamy but also Islamophobia, co-education, and working women in Saudi Arabia. This provides students with an opportunity to speak out about their concerns while practising their English writing and gives them a chance to explain what they feel needs explaining. Saudi women’s own voices are making a dent in the wall of stereotypes they are facing.