英和和英

形容詞

arabophone (not comparable)

1. Alternative letter-case form of Arabophone.
   • 1962, David C. Gordon, “Notes”, in North Africa’s French Legacy, 1954–1962, Cambridge, Mass.: Distributed for the Center for Middle Eastern Studies of Harvard University by Harvard University Press, →LCCN, page 112:

     The French, however, were unsuccessful in their attempt to exploit the Berber-Arab dichotomy. For this failure a French Berberologist blames General Lyautey: “. . . under the impulse of Lyautey, the French succeeded in accomplishing what the Sultan had attempted without success. This was the unification of arabophone and berberophone Morocco. […]”

   • 1977 January, Roel Otten, “Jacques GRAND’HENRY, Les parlers arabes de la région du Mzāb (Sahara Algérien). […]”, in Bibliotheca Orientalis, volume XXXIV, number 1, Leiden: Nederlands Instituut voor het Nabije Oosten [The Netherlands Institute for the Near East], page 246, column 2:

     The Mzāb area is well-known as the home of a berberophone khāridjite community. It is, however, also the domain of arabophone nomads, members of the Shanba, a tribe of Hilālī origin.

   • 1982, Richard C. Steiner, “[Hebrew] Christian Spain and Portugal”, in Affricated Şade in the Semitic Languages (The American Academy for Jewish Research Monograph Series; 3), New York, N.Y., page 38:

     The second consideration is that since the Jews of Muslim Spain, like all other arabophone Jews, distinguished צ from ס (Garbell 1954a:669), one would not expect to find them confused in Toldedo until a generation or two after it was reconquered by the Christians (1085 c.e.).

   • 1992, Mark Nathanael Swanson, “[The Crucifixion of "My Lord and My God"] Scandal Transformed into Proof”, in Folly to the Ḥunafā’: the Cross of Christ in Arabic Christian-Muslim Controversy in the Eighth and Ninth Centuries A.D. (dissertation submitted to the Faculty of the PISAI for the degree Doctor of Arabic and Islamic Studies), Roma [Rome]: Pontificio Istituto di Studi Arabi e d’Islamistica [w:Pontifical Institute of Arab and Islamic Studies], published 1995, page 280:

     Whatever its origins, the procedure quickly became part of the standard apologetic arsenal of arabophone Christians of every confessional community, as we see from its use in the writings of Abū Qurrah’s contemporaries Ḥabīb b. Ḫidmah Abū Rā’iṭah, a Jacobite, and ‘Ammār al-Baṣrī, a Nestorian.

   • 2007, Martin Evans, John Phillips, “Black October”, in Algeria: Anger of the Dispossessed, New Haven, Conn.: Yale University Press, →ISBN, page 139:

     There was equal frustration in the ranks of arabophone writers such as Abdelhamid Ben Hadouga and Tahar Ouettar. At the core of their work was the issue of Arab identity and they felt that the regime was not doing enough to hasten the whole Arabization process, preferring instead to indulge a narrow francophone intelligentsia.

   • 2008, Andrea Liverani, quoting Mohamed B., “[Algerian associations from voice to loyalty] Patrons and clients in associations”, in Civil Society in Algeria: The Political Functions of Associational Life (Routledge Studies in Middle Eastern Politics; 8), London: Routledge, →ISBN, page 95:

     The association serves to portray her as less of a francophone, in the eyes of her colleagues, and she goes rounding up people like me, simply because we are arabophone.

   • 2012, Alice Wilson, “Households and the production of public and private domains: revolutionary changes in Western Sahara’s liberation movement”, in Karl-Heinz Kohl, editor, Paideuma: Mitteilungen zur Kulturkunde, number 58, Stuttgart: Verlag W. Kohlhammer, →ISSN, page 24:

     My use of qabīla in this paper refers specifically to the social relations in this ethnographic setting (and not to a notion of arabophone ‘tribes’ in general).

   • 2014, Laurie A[nn] Brand, “Algeria from the Liberation Struggle through Boumedienne: Historic to Revolutionary Legitimacy”, in Official Stories: Politics and National Narratives in Egypt and Algeria, Stanford, Calif.: Stanford University Press, →ISBN, page 134:

     There were insufficient numbers of arabophone instructors, and although a number of Arab states, most notably Egypt, supplied teachers, the Algerians’ memories of them suggest that they were hardly the best and the brightest available.