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E8 English Literature Students Level eight Forum |
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ÃÏæÇÊ ÇáãæÖæÚ |
2014- 12- 16 | #131 |
ãÊãíÒÉ Ýí ãÓÊæì ÓÇÏÓ ÞÓã ÇááÛÉ ÇáÇäÌáíÒíÉ
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
ÇáÍíä äÌí ááåäæÏ ÇáÍÞíÞííä ( ÇáãÍÇÖÑÉ ÇáÎÇãÓÉ )
ßíÝ íÚÑÝ ÇáÃãÑíßííä ÇáÃÕáííä ÈÚÖåã ÇáÈÚÖ Úáì Ãäåã åäæÏ ÍÞíÞííä ¿! ØÈÚÇ äÚÑÝ Ãä ÓßÇä ÃãÑíßÇ ÇáÃÕáííä åã ÇáåäæÏ ÇáÍãÑ æÌæåã ÐæáÇ Çááí ÇáÍíä æÇÎÊáØ ÇáÍÇÈá ÈÇáäÇÈá real Indians “refer to persons who are „really Indian‟ in just those words with regularity &Standardization æÍÏå ãä ÕÝÇÊ ÇáåäÏí ÇáÍÞíÞí Ãäå íÔíÑ Åáì ÇáåäÏí ÇáÍÞíÞí ÇáÂÎÑ ÈÈÓÇØÉ íÚäí áãÇ íÔæÝ Îæíå ÇáåäÏí ÈíÞæáåÇ Èßá Óåæáå Çä åÐÇ åäÏí ÇÕáí ÈÏæä ÝáÓÝå ( ÃíÞæäÇÊ ÇáãÔÇÑßÉ ãÇÊÔÊÛá ãÚí áÇ ÍÌã ÇáÎØ æáÇ ÇáÃáæÇä ÚÔÇä ßÐÇ ÍÏÏÊ ÇáßáãÇÊ ÈÎØ ÊÍÊåÇ ) The term “real Indian” is, of course, an “insiders‟ term ãÕØáÍ Çæ áÝÙ ÇáåäÏí ÇáÍÞíÞí ãÕØáÍ ÏÇÎáí ..íÚäí äÞæá åÇáßáãÉ ÎÇÕÉ Ýíåã used by some Native Americans in enacting their own identity work does not license non- Native Americans to use the term. ÇááÝÙ íÓÊÎÏã ÝÞØ ááÃãÑíßÇä ÇáÃÕáííä Çááí åã ÇáåäæÏ íÚäí ..ÇãÇ ÛíÑ ÇáÃãÑíßÇä ÇáÃÕáííä ãÇíÓãÍ áåã ÈÇÓÊÎÏÇã ÇááÝÙ The problem of “recognition & being recognized” is very consequential & problematic for Native Americans. ÞÏ íßæä ÚäÏåã ãÔßáÉ ÈÇáÅÏÑÇß ..íÚäí ãÇíÚÑÝæä Ãäåã åäæÏ ÍÞíÞííä íÚäí ãËá ÇáÃÍÝÇÏ ãÖíÚíä ÃÕáåã ãÇíÏÑæä æÔ íÑÌÚæä æÃåáåã íÈæäåã íÚÑÝæä ÃÌÏÇÏåã People with such (biological) ties can fail to get recognized as a “real Indian,” & people of mixed kinship can be so recognized ÇáåäÏí ÇáÍÞíÞí Çááí ãÑÊÈØ äÓÈå æÌÐæÑå ßáåÇ ÈÇáåäæÏ ÇáÍÞíÞííä ÞÏ áÇíÚÑÝ Çäå åäÏí ÍÞíÞí ÈíäãÇ Çááí äÓÈå ãÎÊáØ íÚäí äÕ åäÏí ÍÞíÞí æäÕ ãÏÑí æÔ íËÈÊ ÇÕáå æíÚÑÝ ÇäÊÓÇÈå ááåäæÏ ÇáÍÞíÞííä “real Indian” is not something one can simply be ãæ Ôí Óåá Ãäß Êßæä åäÏí ÍÞíÞí íÚäí áÇÒã ÇÝÚÇáß æÊÕÑÝÇÊß ÊËÈÊ åÇáÔí ÚÔÇä áÇÊÖíÚ Úáæã ÇáÞÈíáå If one does not continue to “practice” being a “real Indian,” one ceases to be one ÇÐÇ ßÝ ÇáÔÎÕ Úä ããÇÓÉ ÇÝÚÇáåã íÚäí ÑÇÍ íÊæÞÝ Úä Ãäå íßæä ãäåã íÚäí ÈíÊÈÑæä ãäå doing being-&-becoming-a-“real-Indian” is not something that one can do all by oneself. It requires the participation of others ÇáããÇÑÓÉ ØÈÚÇ ãæ Ôí íÓæíå ÇáÔÎÕ áæÍÏå ..áÇÒã íßæä ÈãÔÇÑßÉ ÇáÂÎÑíä åäÇß ØÑÞ æÃÔíÇÁ äãíÒ ÝíåÇ ÇáåäÏí ÇáÍÞíÞí ãäåÇ : “Real Indians” prefer to avoid conversation with strangers, Native American or otherwise ÇáåäÏí ÇáÍÞíÞí íÊÌäÈ ÇáÍÏíË ãÚ ÇáÛÑÈÇÁ They cannot be related to one another as “mere acquaintances,” as some “non-Indians” might put it. ãÇíÑÊÈØæä ÈÈÚÖ ßãÚÇÑÝ ..íÚäí ÊÞÑÈ áí Ãæ ãÇÊÞÑÈ áí ãÇ ÇÚÊÑÝ Ýíß “real Indians,” any conversation they do have with a stranger who may turn out to be a “real Indian íÚÊÈÑæä Ãí ãÍÇÏËÉ ãÚ ÇáÛÑíÈ ÈÊÍæáå áåäÏí ÍÞíÞí æåã ãÇíÈæä ÇÍÏ íäÊÓÈ áåã ãßÊÝíä search for the other‟s “real Indianness” & in their display of their own “Indianness,” “real Indians” frequently engage in a distinctive form of verbal sparring ÚÔÇä íÊÃßÏæä Ãä ÇáÔÎÕ åÐÇ åäÏí ÍÞíÞí íÏÎáæä ãÚå Ýí äæÚ ãä ÇáÍÏíË äÓãíå ÇáÓÌÇá ÇááÝÙí this sparring, which “Indians” call “razzing ÇáåäæÏ íÓãæä åÐÇ ÇáÓÌÇá ÈÇáÔÌÈ íÚäí ÈÇÎÊÕÇÑ ÇáåäæÏ ãÇíÊßáãæä ãÚ ÇáÛÑÈÇÁ áÃäåã Çä ÊßáãæÇ ãÚåã ÇÚÊÈÑæÇ åäæÏ ãËáåã ..æÚÔÇä íÈÞæä åäæÏ áÇÒã íÓÊãÑæä ÈÇáããÇÑÓÉ ßåäæÏ ÍÞíÞííä æíÊÚÑÝæä Úáì ÈÚÖ Úä ØÑíÞ ÇáÓÌÇá ÇááÝÙí Çááí íÓãæäå Èíäåã ÇáÔÌÈ |
2014- 12- 16 | #132 |
ãÊãíÒÉ Ýí ãÓÊæì ÓÇÏÓ ÞÓã ÇááÛÉ ÇáÇäÌáíÒíÉ
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
The key to Discourses is “recognition
ãÝÊÇÍ ÇáÎØÇÈ åæ ÇáãÚÑÝÉ ..ÇÐÇ ãÇÚäÏß ãÚÑÝÉ ãÇÊÞÏÑ ÊÍáá ÎØÇÈ “conversation” in the U.S. & Canada between the Discourses of “being an Indian” & “being an Anglo” or of the different áãÇ íßæä ãÍÇÏËÉ Èíä ÃãÑíßÇ æßäÏÇ äÝßÑ åá åÐí ÇáãÍÇÏËÉ åäÏíÉ( ÃãÑíßí íÚäí ) Çæ ÇäÌáæ ( ßäÏí ) Çæ ãÎÊáÝ áÇ ÐÇ æáÇ ÐÇ “conversation” in New Zealand between “being a Maori” & “being an Anglo Ýí äíæÒíáäÏÇ äÝßÑ åá åí ãÇæÑí Çæ ÃäÌáæ conversation between “being a British Anglo”& “being an American Anglo”) ãä ÝÊÑÉ ØæíáÉ íÚäí ÇáãÍÇÏËÇÊ Çááí ÈÝÊÑÉ ÞÏíãÉ äÝßÑ Çæ äÕäÝåÇ ÇäÌáæ ÈÑíØÇäí Ãæ ÇäÌáæ ÇãÑíßí “recognition work.” People engage in such work when they try to make visible to others (& to themselves, as well) who they are & what they are doing ÇáÚãá ÇáãÚÑÝí åæ Çä ÇáäÇÓ ÊÔÇÑß Ýí ßá Úãá ÚäÏãÇ ÊÍÇæá Çä ÊÌÚá ÇáÃãÑ æÇÖÍ ááÂÎÑíä æáÃäÝÓåã ÇíÖÇ ãä åã æãÇÐÇ íÝÚáæä Social languages are what we learn & what we speak ÇááÛÉ ÇáÇÌÊãÇÚíÉ åí ãÇäÊÚáã æãÇ äÊßáã Each social language has its own distinctive grammar ßá áÛÉ ÇÌÊãÇÚíÉ áåÇ ÞæÇÚÏåÇ ÇáÎÇÕÉ ÝíåÇ |
2014- 12- 16 | #133 |
ãÊãíÒÉ Ýí ãÓÊæì ÓÇÏÓ ÞÓã ÇááÛÉ ÇáÇäÌáíÒíÉ
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
ßÐÇ ÎáÕäÇ 6 ãÍÇÖÑÇÊ æÈÇÞí 5 áÃä áÇÍÙÊ ÈÚÏ ÇáãÍÇÖÑÉ 11 ÃÛáÈå ÊßÑÇÑ ãÇÝí Ôí ÌÏíÏ
ãÇ ÃÏÑí ÊÈæä Ãßãá ÔÑÍ Ãæ äÑæÍ ááÃÓÆáÉ Úáì Øæá Ãæ Ýí ÃÍÏ Èíßãá Úäí |
2014- 12- 16 | #134 |
ÃßÜÇÏíÜãÜí äÜÜÔÜØ
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
äÑæÍ ÇáÇÓÆáå ÇÍÓä ååååå
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2014- 12- 16 | #135 |
ÃßÜÇÏíÜãÜí ÃáÜãÜÇÓÜí
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
åÐí ÇáÇÓÆáå ÑßÒæææÇ ÚáíåÇÇÓÆáÉ ÇÎÊÈÇÑ ÊÍáíá ÇáÎØÇÈ áÛÉ ÇäÌáíÒíÉ ÇäÇ.pdfþ (251.7 ßíáæÈÇíÊ, ÇáãÔÇåÏÇÊ 1870)
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2014- 12- 16 | #136 |
ÃßÜÇÏíÜãÜí
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
ÈáÇäßÇ ßãáí Çááå íÓÚÏß ãÊÇÈÚíä ãÚÇßí
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2014- 12- 16 | #137 |
ÃßÜÇÏíÜãÜí ÝÜÚøÜÇá
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
Çááå íÓÚÏß íÇ ÈáÇäßÇ æÇÕáí
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2014- 12- 16 | #138 |
ÃßÜÇÏíÜãÜí
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
ÇÓÊÛÝÑ Çááå íÈæ áãì
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2014- 12- 16 | #139 |
ÃßÜÇÏíÜãÜí ÝÜÖÜí
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
ãÓÇÁ ÇáÎíÑ
æÕáäÇ ÈáÇäßÇ ØÑíÞÊß ÌÏÇ ÑÇÆÚå íÇáíÊ Êßãáíä íÇáíÊ æáæ Çä ÇáãæÞÚ íÌí Ýí ÇáæÞÊ ÇáÍÑÌ æíåäÞ æÌÚáåÇ Çááå Ýí ãæÇÒíä ÇÚãÇáß ÇáÕÇáÍÉ |
2014- 12- 16 | #140 |
ÃßÜÇÏíÜãÜí ÃáÜãÜÇÓÜí
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ÑÏ: ÊÌãÚ ãÐÇßÑÉ ÊÍáíá ÇáÎØÇÈ
ÇäÇ ÈÎáÕ ãÐÇßÑÉ æ ÈÌí ÇÔØÍ ãÚßã
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