Foucaults Analysis Of Power

Foucaults Analysis Of Power For Foucault, knowledge ceases to be about liberation and becomes a mode of surveillance, regulation and discipline. Examine this statement in relation to Foucaults analysis of power. The issue of power is a topic which has perplexed not only many Sociologists, but certainly many scholars within the field of Philosophy, Psychology and indeed many others. The Sociologist most noted with this theory is Michel Foucault. Foucault gave a comprehensive and in depth analysis of power, which we will discuss later. However, before we do, we must look at the life of Foucault, as to gain a better understanding of his works. Paul-Michel Foucault, a French Philosopher, Historian and Sociologist lived from October 1926- June 1984. He held the title History of Systems of thought at the notably prestigious College de France, as well as lecturing at the University of Buffalo and the University of Berkley, one of Americas most famous institutions. He refused time and time again to call himself a post-modernist, although he was highly influenced by post-modernist thought. He is most publically recognised for his critical studies of Social Institutions, with particular emphasis on medicine, psychiatry and the human sciences. His work on Power, Knowledge and Discourse has become the topic of much discussion, and has been taken up by many other key thinkers. During the 1960s, Foucault was associated with the structural movement, however he tried to distance himself from this. He preferred to think of himself as a pupil forwarding the Enlightenment views of Kant, trying to show that a side about individual liberty could be applied to improve the Enlightenment theory. According to Giddens, The study of power- how individuals and groups achieve their ends as against those of others- is of fundamental importance in Sociology. Classical thinkers, such as Karl Marx and Max Weber, placed importance on this theory, with Foucault building upon their foundations of theory. Unlike many before him, Foucault saw power as not being concentrated in the hands of the few in one place. Foucault showed in his complex writings that power could be found in all social relationships and not just in the hands of States. However, much of his work is spent showing the ways in which the States exercise their power over the populations. For Foucault, power is ultimately linked with knowledge; they exist because of one another. Therefore, the States power then extends from the development of new types of Knowledge. With the emergence of these, society is able to collect more information about the population and thus control it better. Power, however, whilst restricting people, can also enable them to do things. Power can also only operate if society has a certain amount of freedom, as society tries to restrict, people often try, and succeed, in slipping from its grasp. Foucaults early work on Madness and Civilisation (1967) described how, by the Eighteenth Century, unemployment, poverty and madness started to be seen as social problems by the States. Before this, the mad were free from state intervention, and were allowed to wander as they liked in rural areas; or they were put to sea in ships of fools. However, these became replaced with areas of confinement, such as madhouses, where they became isolated and separated from the rest of civilisation. According to Foucault, this was due to the European culture with a sense of responsibility for these social problems. A duty of responsibility was formed for the mad. However, by the 19th Century, these methods of separating groups was seen as being a mistake. New methods were developed to separate the different groups. Psychiatry began to take off, and became a new means by which to categorise people, for example, as being mad or suffering from some form of illness. As this happened, the discourse of the social sciences came to be involved in power relationships. Maden Sarup (1988) argued that the term discourse as used by Foucault, meant practices that systematically form the object of which they speak. According to this then, the development of psychiatric theories created mental illness. It was a discourse used to control certain groups within the population. This technique became crucial in the States gradual development of administration. The term administration allowed monitoring and possible control over people and their behaviour. However, according to Foucault, it was not just a straight forward power held by the state. Rather, it allowe d power relationships on an individual level, for example, between a psychiatrist and a patient. In Foucaults later work, Discipline and Punish (1975), he explored these themes in much more depth. Foucault begins with a very gruesome account of the public execution of Damiens in Paris, 1757. He was, in todays terms, tortured. However, Foucault makes the point that by the late 18th Century the use of public punishment began to dwindle. Punishment became private, rather than public, with the use of better, more efficient methods, for example, hanging. This also saw the implementation of more prison sentences. They obey a strict regime of work, sleep and education. According to Foucault, these changes involved a shift in the practices of punishment. Before the use of prisons, the main focus of punishment was on the pain inflicted to the body. However, the use of prisons focused on punishing the soul. It was to do with a loss of rights now, for example the right to freedom. The almost guarantee of being caught was meant to deter people, rather than the fear of public humiliation whi ch thus had failed. This new method was intended to offer reformation rather than to make the offender suffer. There was, as Foucault made clear no absolute shift in punishment methods, as capital punishment was, as is, still practiced. However, there was a definite shift to the latter method from the former. A change in what exactly was being judged also occurred. Before, it was the act being judged, whereas now it was the type of person they were. Extenuating circumstances were now taken into account. The level of punishment now focused on the motivation behind the crime. As Foucault stated, The question is no longer has the act been established and is it punishable? But also: What is this act, what is this act of violence or this murder? To what level or what field of reality does it belong? These questions could only be answered by a range of specialists, for example, psychiatrists and psychologists. Control became fragmented in this specialist knowledge. Foucault claims A corpus of knowledge, techn iques, and scientific discourses is formed and becomes entangled with the practice of the power to punish. Even as the state developed methods to control people, it gave power to the experts who had the knowledge, thus again proving the link between knowledge and power. However, with the exercise of power and knowledge relationships, Foucault makes the important point that they are not entirely negative. There also exist positive responses to them. It can allow certain things to be achieved. The example Foucault uses is the motivation of workers to become better and improve the labour power that societies may require. Moreover, power is not something possessed by individuals, power is exercised rather than possessed. Also, power can only be used when people have a choice about what to do; and Foucault makes the point that there are extremely few occasions when people will have no choice. Someone would be able to resist by possibly committing suicide, or killing the other, (Foucault 1988). Therefore, it is always possible to resist those exercising power, the result, however, produces an element of uncertainty. Power has the ability to be reversed. He argues à ¢Ã¢â€š ¬Ã‚ ¦the fact that I am older and that at first you were intimidated can, in the co urse of the conversation, turn about and it is I who can become intimidated before someone, precisely because he is younger, (Hindess, 1996). In his work on discipline, Foucault again states that power and knowledge are inseparable, We should admit that power produces knowledgeà ¢Ã¢â€š ¬Ã‚ ¦ that power and knowledge directly imply one another; that there is now power relation without correlative constitutions of a field of knowledge, now any knowledge that does not presuppose and constitute at the same time power relations. Thus, it becomes possible to resist the exertion of power by challenging the knowledge on which it was based. For example, a patient may question a doctors diagnosis, thus challenging the knowledge and overcoming the power of the doctors expertise. Because each implies the other, power relationships can be seen in all aspects of society. They are not just seen between State and citizen relations, or between classes. Therefore, for Foucault, Marxism is too limited as it only focuses on the power relationships between classes. As the same, Pluralism only focuses on state exerted power. They are inadequat e as they are too narrow, and fail to look at the everyday interactions of people and the commonly used discourses involved therein. Foucault does not believe that power and knowledge is not exercised by the state alone; however that does not imply that he feels they are absent from the state either. Attempts are continually made by Governments and other bodies to control and manipulate behaviours. Sophisticated techniques can be developed to do this, although they are never entirely successful. In his text, Foucault enters into extreme detail about the ways in which states oversee activities involving power and knowledge. He discussed the English philosopher Jeremy Benthams prison design, the Panopticon. It was never fully used, although pieces of the design were incorporated into prison construction. The main feature of this design was a central tower. It allowed the guards to see into any cell at any given time. Back lighting would mean they could observe without the prisoners knowledge; thus forcing them to never misbehave, as they would never know if a guard was looking at them. They would have discipline enforced upon them. For Foucault, discipline was an important feature for modern societies. Surveillance techniques, such as Closed Circuit Television, or CCTV, were used to observe peoples behaviour in public places, thus encouraging a strong regime of self-discipline. People then began to grow accustomed to control their actions, whether being observed or not, the fear was enough. Discipline therefore gives people the power to regulate their own behaviour. This is based on Foucaults notion that we all have a soul, and this can be manipulated. However, what Foucault calls a soul being manipulated, some may argue that it is, in fact, a psychological technique, thus taking the power away from the state and back to the expert psychologist. This notion is more effective, however, than simply inflicting pain. You do not punish the body; rather you produce docile bodies which pose no threat as they are self-disciplined. Discipline plays an important in Governance, however it is also found in many other organisations, and is never truly successful. According to Hindess (1996), the suggestion is, then, that we live in a world of disciplinary projects, all of which suffer from more or less successful attempts at resistance and evasion. The result is a disciplinary, but hardly disciplined society. For Foucault, government goes beyond the activities of state. The pupil who misbehaves or the patient who denies the diagnosis are as much a feature of modern societies as the docile body of a disciplined citizen. In conclusion, Foucaults work provides significant insight into the nature of power. He succeeds in showing how power and knowledge are connected closely. He also shows how power is found in other social relationships other than what involves the government, and demonstrates how power is never likely to be absolute. Furthermore, he successfully shows how people will try to evade any exertion of power onto them. His work is much more subtly done than the theory of some Marxists and Pluralists. However, it can be said that he fails to take into account the importance of some of these theories in relation to power. He neglects the view that power can be exercised in the field of economics, and also neglects the power that the military can exercise. Moreover, Foucault at times seems to contradict himself. He claims that the Governments have an increased ability to surveil and regulate the citizens. However, he then says that power can be exercised when we have some freedom, and that resistance is impossible. These statements would seem to be at opposite ends of the pole. Furthermore, Foucaults definition is much different than that of, for example, the sociologist Max Weber, who asserts that power is exercised because we do not have freedom to act as we chose to do rather than as we are told to do. However, Foucault does certainly offer an alternative idea which is provocative in the field of research. He uses a very intriguing analysis of how States develop techniques of social control.

Arabizi Effects on the Arabic language Essay

I. Introduction: Whenever you walk at the campus of the American University of Sharjah, you will definitely find the young Arab girls wear trendy Western dresses as well as the Arab boys wear stylish Western clothes. And even students with more conservative dresses seem more Western than Eastern. No matter how young Arab people wear or look like nowadays, they even tend to be different in the language they use in typing and communicating. There is a widespread linguistic phenomenon that tremendously encroaches their lives and ultimately leads them to write in an unusual language. This language is well-known nowadays among Arabs especially the youth as â€Å"Arabizi†. Arabizi, a slang term derived from the words arabi or Arabic and englizi or English, is used to describe the melding between Arabic and English (Yaghan, 2008). It is a common contemporary trend for typing that has largely spread among young Arabs who use Arabic numerals and Latin characters to communicate, i.e. â€Å"5alas† . Given the linguistic, cultural and social significance that Arabizi has in contemporary society, indeed it is extremely interesting and also important to deeply investigate this phenomenon in order to determine  its dimensions, causes and possible consequences. Questions, controversies and concerns have been heavily raised over this issue. Questions like â€Å"Why do young people use Arabizi?†, â€Å"To what extent will it affect our language which is a critical component of our Arabic identity?† and so on have been asked by many specialists and scholars and even ordinary people. Some users may think it is helpful and easy to communicate, but also others are concerned about how Arabizi can dramatically affect our Arabic language. Linguistic scholars specifically are concerned about the severe results of the continuous use of Arabizi in our daily activities that may lead at the end to the extinction of our language. Therefore, this paper will investigate the effects of Arabizi on the Arabic language as a major component of identity focusing on students from the American University of Sharjah. II. Literature Review: Technology and Language Arabizi may be considered as a new phenomenon in contemporary society; however, its origin goes back to the mid-1990s with the introduction of technology (Warschauer, 2002). Technology that was supposed to convert the world into a global village removing all borders among people, in reality worked reversely in categorizing people as well as countries into haves and have nots (Warschauer, 2002). That is if a product is made in the United Kingdom or the United States, it is up to the consumer whether to adapt to English or decide not to use the product at all. Dr. David Wilmsen, a professor of Arabic at the American University of Beirut that has written comprehensively on linguistics, considers cell phone as the critical Western product that created Arabizi in the Arab world (Salhani, 2013). According to Dr. Wilmsen, when mobile phones were firstly introduced to the Arab world, they were very expensive and keyboards came with Latin characters. Elites who could afford it, communicated t hrough messages easily in English. However due to the increasing demand, mobile phones became inexpensive and owned by almost everyone. Those people might not know English but they wanted to use the simplicity of the English keyboard on their mobile phones and the result was Arabizi (Salhani, 2013). Although cell phones and other technological means are provided nowadays with Arabic keyboards, Arabs still  do not use it and prefer to write in Latin characters. Bruna Kesserwani, the Middle East Regional Director of the World Youth Alliance, on a personal side finds it easier to write in Arabizi in spite of using both Arabic and English in workplace and daily life. However, Kesserwani strongly believes that Arabizi might have severe cultural and linguistic consequences (Salhani, 2013). Education System and Language The impact of Arab’s over-reliance on English-based technology has affected many other critical aspects of Arab society. As Warschauer explained throughout his book, university-level courses that are taught in English are expanding nowadays to further include other linguistic courses such as Arabic. Consequently, parents are forced to register their children in English-based schools so they can afford a good job in the future and maintain a high status in society (2002). However, this desire for upward social mobility has led to â€Å"cultural-linguistic dualism† (Findlow, 2006). Therefore, Arab youth can speak, interact and even live with a linguistic mixture of Arabic and English. However, this phenomenon can lead us to recognize these dramatic concepts â€Å"language death†, â€Å"language loss†, â€Å"language decay† and even â€Å"linguistic genocide†, which convey the increasing concerns about the future of the Arabic language (Findlow, 2006). Education has a critical role to play in the discourse of how the Arabic language is rapidly disappearing from new generations’ lives and heavily displaced by English. Schools nowadays in the Middle East adopt English as the major language of teaching and as a consequence they are teaching Arabic to Arab students as a foreign language: usually one hour a day (Dhabi, 2004). According to Dr. Saiyad Ahmad, assistant professor of Eastern Studies at the American University of Sharjah, â€Å"most Arab youth don’t know their language†. He highlighted the critical responsibility of the education system in maintaining the Arabic culture and heritage. According to him, â€Å"nowadays, if someone doesn’t know English, they’re seen as uneducated †¦ people have forgotten other ways and means of thinking†. â€Å"We have effectively lost our authenticity †¦ our ideas are not our own, but are imported like other products,† he added (El Darawy, 2005). Personal Justifications for Using Arabizi To assess the role of Arabizi in contemporary society, there is an inherent need to deeply answer the question â€Å"why young people nowadays use Arabizi?† In a study conducted by Dr. Mohammad Yaghan, a group of high school students were asked about their reasons and justifications for using Arabizi in their daily lives. One of the reasons was that teenagers nowadays find Arabizi a trend in which they would like to belong to and by that way they will blend easily with similar group members. Other students believed that classical Arabic letters should be used for educational purposes but not for slang. Also, students explained how Arabizi is useful in expressing issues that cannot be expressed otherwise in classical Arabic letters. Economics is another major reason of using Arabizi, since the number of characters allowed in a message written in English is much larger than that in Arabic. Last but not least, participants expressed their preference of Arabizi over pure Arabic or English as it is a flexible system, not taught and free of errors (Yaghan, 2008). In addition, many Arabs feel that Arabic is very complicated and therefore they wanted to combine their mother tongue with English to create Arabizi which is somehow easier in communication (Salhani, 2013). In an interview conducted with college students at the American University in Cairo asking about their logic for using Arabizi as a means of communication with their friends, students emphasized two main points. Firstly, they explained how Arabic restricts them from discussing everyday topics and on the other hand how melding Arabic and English allow them to talk freely about their daily issues. Secondly, they illustrated how comfortable they feel when they use Arabizi to talk about taboos and other issues that cannot be expressed in Arabic such as sex (Yaghan, 2008). Not only young Arab people have justifications and causes for using Arabizi, but also elder people do have their own defense for using it. Those young people who use Arabizi will soon graduate and get jobs, but they will also transfer with them their own way of typing and communicating. Ali Nasser, a 24 year old employee, sees no problems in using Arabizi. He considers Arabizi as a valid means of communication in emailing other co-workers and communicating inside the organization. Furthermore, he believes that Arabic  is difficult for typing and expressing the self and other everyday topics. Personally, he does not see any indication that Arabizi weakens his Arabic, but rather people are over romanticized about this matter (Ghanem, 2011). The Internet and Arabizi The internet and online usage of language reveal how complicated the issue is. A study on young internet users in Egypt was done by Mark Warschauer, a professor at the University of California, Ph.D. in Education program and founding director of UCI’s Digital Learning Lab, to determine which language they use on the internet. The study found that Arabic was rarely used on the internet, but rather a mixture of Arabic and English was commonly used by the participants. This â€Å"Romanized Arabic† as Warschauer called it, was heavily used in informal emails and online chatting. According to Warschauer, this phenomenon gave its users a new universe in which they can freely discuss different religious and political topics, due to the absence of an explicit authoritarian censorship in a context where informality was the basis (Attwa, 2012). In another study conducted in Egypt, Singapore and Hawai’i, online language use was analyzed to examine webs of interrelationships. The study concluded that in a world where English is the dominant language, there is a major contradiction between global networks and local identities (Warschauer, 2002). This major online presence in young Arab people’s lives can have major consequences on their belief system and language which is a critical component of their identity. A study on technology and youth at the University of Melbourne showed that communication technologies strongly empower young people to create and maintain a sense of identity, power and unity (Carroll, Howard, Vetere, Peck & Murphy, 2001). Since this created identity is the outcome of complex electronic interactions, then the required language for communication is what forms the user’s identity (Markham, 2008). Therefore, when Arab youth choose to construct their Arabic language with Latin letters, they create their own linguistic identity in the way they want to represent themselves to the entire world (Markham, 2008). In a study intended to investigate the impact of the internet in the Arab world, Arabs’ perceptions and opinions about the influence of the internet  on their belief system, language and identity were deeply investigated. It showed that the majority of well-educated Arabs are concerned that their inherited social norms are harmed by the internet and other new technologies. They also indicated their annoyance about Arabizi as a threat to their language as well as their identity (Loch, Straub, & Kamel, 2003). However, all individuals as well as countries kowtow to modern technology in all its forms which shapes their beliefs, behaviors and actions (Brette, 2003). Not only technology users have opinions and thoughts about this matter, but also people who are in position to affect how the Arabic language can be used on the internet have their own points of view. According to Fayeq Oweis, manager of the Arabic localisation team at Google, â€Å"Arabic is a thriving language and can be adapted to modern technology† (Al Tamimi, 2012, para.1). Oweis believes that there are basically three dangers that threaten the Arabic language in the Arab world. The first is using foreign terminologies in spite of the existence of Arabic synonyms. The second is writing Arabic but using foreign characters, which is heavily and commonly used on the internet. The third is including different dialects in the sentence. In Oweis’s opinion, the best way to avoid these three threats is to use correct and proper Arabic not only in everyday use or formal communication, but also in the technology field (Al Tamimi, 2012). In order to put this solution into practice, Google has introduced â€Å"Google Ta3reeb† in 2009 (Al Tamimi, 2012). This program came out due to the increasing use of Arabizi on the internet, so it automatically translates Arabizi into classical Arabic. Therefore, Google is seriously contributing to the survival of the Arabic language by preserving its existence on the internet. Arabizi and Identity An extremely significant question imposes itself on the scene, whether Arabizi negatively affects our language and identity or it simply finds a common ground to unite Arabs everywhere. According to a study conducted in order to investigate what Arabs think about the effect of Arabizi on their Arab identity, users affirmed that Arabizi does not negatively affect their identity as Arabs, but rather it helps them finding a common ground in which  they can easily belong to (Abdel-Ghaffar, N., et al, 2011). However, Abdel-Ghaffar found that Arabizi does not facilitate the communication process among Arabs but rather it makes it vaguer, inconsistent and misunderstood in many cases (Abdel-Ghaffar, N., et al, 2011).This is because Arabizi users use Arabic numerals mixed with the closest English counterpart to express what they want to communicate. For example, the Ø · can be represented with â€Å"6† or â€Å"t†, which creates inconsistency in communication (Attwa, 2012). T herefore, Abdel-Ghaffar suggested that using Arabic letters is the most effective, consistent and overall the clearest means for communication in Arabic (Abdel-Ghaffar, N., et al, 2011). Many Arabs consider Arabizi as a major threat or even a war against the Arabic language and they are concerned that it will further weaken the language or even replace it in the near future. Some Arabs even believe that if young Arab people continued to use Arabizi transferring it to the next generations, the Arab world can be imagined without Arabic language in few decades. According to Miral Dibawy, a university graduate and addicted user of Arabizi, Arabizi has weakened her Arabic language and she even needs to write firstly in Arabizi and then translate it whether in Arabic or English (Ghanem, 2011). On the other hand, Dina Jamal, a university student, does not use Arabizi although all friends do because she strongly considers it as a major threat to the Arabic language (Ghanem, 2011). Also, Taiba Al-Amoudi, an Arabic teacher, argued that Arabizi was severely affecting her students’ linguistic abilities (Ghanem, 2011). In order to determine the extent to which Arabizi can really affect our language and identity, we should definitely consider Edward Said case which is to some extent similar to what the Arab youth experiences nowadays. Said represented the issue of having unsettled identity since he was raised in a bicultural family, uncertain about which language or which identity he should more belong to (Said, 1999). This description of Said’s conflicting childhood in reality reflects today’s young Arab people, since they are enrolled in English-based schools but they communicate at home mostly in Arabic. Thus, they want to combine these two different languages together to represent themselves in a way that satisfies their needs (Kramsch, 2000). III. Research Question: Based on secondary data and another primary research, survey, the focus of this paper is to deeply investigate the consequences of using Arabizi on the Arabic language. The primary research was conducted at the American university of Sharjah, in order to reveal and determine the dimensions of this matter. Thus, the following research questions needed to be investigated: RQ1: What are the students’ motives to use Arabizi? RQ2: How do students perceive Arabizi and its effects on the Arabic language? RQ3: How does students’ proficiency in Arabic relate to the use of Arabizi? RQ4: How does students’ high school system relate to the use of Arabizi? Therefore, the independent variables are high school background, proficiency in Arabic, age, gender and nationality. And the dependent variable is the use of Arabizi. IV. Methodology: 1. Participants This study was limited to investigate participants from different ages, genders, colleges and nationalities at the American University of Sharjah. The sampling technique that was used to select participants in this research project was a simple random sample. The number of participants was 150 AUS students (N= 150). The ages of participants in this study range from 17 to 26 years old and the average ranged from 20-22 years (Appendix 1). The gender ratio is 1:1, so 75 males and 75 females participated in this study. Participants were chosen from the following available colleges at the American University of Sharjah: College of Arts and Sciences (CAS), College of Architecture, Arts and Design (CAAD), College of Engineering (CEN) and SBM (School of Business and Management). The final psychographic quality that was studied in this project is nationality. Nationalities were divided into the following four categories: 1) GCC Countries, 2) Al Sham Countries, 3) North Africa and 4) Other. Th e purpose of this categorization is to achieve simplicity. Participants from Al Sham countries made up 50% of the participants (Appendix 2). 2. Procedure: This primary research project was conducted through distributing printed surveys among AUS students during one week (from June 30th to July 7th 2013). Our main objective for this project was to randomly collect unbiased, rational and representative data. The data was collected from the Chemistry Building, Nab, Library, Student Center, Guys’ dorms and women’s dorms. It took around 10 minutes for participants to complete the survey. After the data was collected, we used the recommended ‘IBM SSPS Statistics Software’ to analyze the collected data. This software was very useful for the analytical and the reporting process that is basically due to the multiple integrated modules that we could easily use to get precise and exact reports. We were able to get accurate representation as well as attain reliable outcomes for our survey findings. In addition, due to the variety of the provided options in this software, we were able to get a full representative image of the results through descriptive statistics and many other statistical representations. 3. Measure: For the measurement process, we used the Likert scale as an effective, representative and accurate method. This scale provides respondents with the following five degrees of agreement: Strongly Agree, Agree, Neutral, Disagree and Strongly Disagree. It quantifies the responses and allows for mathematical analysis. Also, it allows participants to respond with a flexible degree of agreement instead of forcing them to take a determined position. The collected data from this scale was easily and accurately used to create charts that represent how opinions are distributed across the population. Moreover, it allows for comparisons between and among the founded results. The Likert scale was used with the following questions: â€Å"Do you feel that Arabizi helps you express yourself more clearly?†, â€Å"In my interactions with others, I often do you mix English and Arabic?†, â€Å"Some people think that communicating in Arabizi, makes its users seem smarter?† and â€Å" I believe the use of Arabizi will negatively affect my proficiency in Arabic?†. V. Results: Descriptive Statistics N Minimum Maximum Mean Std. Deviation HighSchool of participant 150 1.00 2.00 1.2267 .42008 Arabic proficiency of participant 150 1.00 5.00 2.5467 1.10876 Arabizi makes participant smarter 150 1.00 5.00 3.4133 1.08180 Arabizi negatively affects Arabic 150 1.00 5.00 2.5200 1.12160 Age of participant 150 1.00 4.00 1.6800 .66877 Paticipants College Year 150 1.00 4.00 2.6400 1.07616 Participants uses Arabizi with people who don’t speak English or Arabic 150 1.00 4.00 1.6733 .58501 Collage of participant 150 1.00 4.00 2.6200 1.00782 Gender of participants 150 1.00 2.00 1.5000 .50168 Participant mixes English and Arabic 150 1.00 5.00 2.5333 1.04699 Use of Arabizi makes clearer 150 1.00 5.00 2.4400 1.05855 Participants use Arabizi 150 1.00 4.00 2.2933 1.09634 MotherTongue of participant 150 1.00 4.00 1.4200 .97808 Nationality of participant 150 1.00 4.00 2.1600 .95594 Valid N (listwise) 150 Figure 1.1: Descriptive Statistics of 150 surveys Figure 1.2: Participants feel Arabizi express them clearer Figure 1.3: Participants Mix of English and Arabic Figure 1.4: Arabic proficiency of participants Figure 1.5: Relation between High school and use of Arabizi of participants Figure 1.6: Arabizi negatively affects Arabic VI. Discussion: The outcomes of the survey of 150 participants were not unexpected as they relate to the discoveries of past researches and findings referred in the literature review. To begin with, the table above contains the descriptive statistics of the 150 participants (Figure 1.1). For instance, the mean respond regarding the question of â€Å"Does Arabizi makes you feel smarter?, is 3.4133. Since the variable 3 is neutral and 4 is disagree, then the greater part was sort of inside that run. The same procedure is valid to each question. Regarding the research question expressed in part III, the question states; â€Å"Do you feel Arabizi helps you express yourself more clearly?† is replied through the pie outline in Figure 1.2. More than 36.7% of the members demonstrated that they use Arabizi in their daily communication since it helps in communicating their statements. The minimum picked reply, which just included 4.7% of the participants, was on the grounds that the individual they ar e conversing with can’t comprehend Basic English. This percentage indicates that teenagers and youth are adapting more to the use of Arabizi in their daily interactions more than ever before. The discoveries of this pie graph are parallel to what Ghanem (2011) discovered in her interviews with college scholars. Indeed, Bruna Kesserwani said the same thing (Salhani, 2013). Figure 1.3 and figure 1.5 illustrates the participant’s response to mixing English and Arabic in their daily interactions according to their education. The outcomes that are delineated in the figure indicated that the majority of participants come from English-based educational system. Then again, to evade misconceptions, the degree of every high school foundation was figured. For the individuals who went to an Arabic-based high school, the proportion of participants finding Arabizi express their ideas more clearly it is below 20% which approximately (=0.15). For the individuals who went to an English-based high school the degree is above 80% which (=0.85). The dispersion of both degrees is exceptionally far from each other with nearly 0.7 contrasts, which is high. The third question, â€Å"How do participants characterize their proficiency in  Arabic?† is diagramed in Figure 1.4. It indicates that the capability of a participant in Arabic dialect is identify with the practice of using Arabizi. The individuals who appraised themselves as phenomenal in Arabic had the most astounding degree of individuals who likewise said that they don’t use Arabizi; so they manage every dialect as its own particular. Moreover, participates who evaluated themselves with Average or above average in the language proficiency had an extremely thin rate of individuals who don’t use Arabizi; the larger part whose Arabic proficiency is below average uses it. This comes to accept that one’s capability in Arabic does influence his/her use of Arabizi. This comes as an inseparable unit with data addressed in figure in 1.5 with respect to the high school educational system of participants. One may go to an English-based high school, however be extremely exceptional at Arabic from his/her friends or any outside elements, which makes him/her barely Arabizi and consider it as a lifestyle habit. The fourth question addressed in figure 1.6 whether participants believed Arabizi will negatively affect their proficiency in Arabic. It showed that 50 participants and above are neutral about it, they don’t believe that the usage of Arabizi will negatively affect their proficiency level of the Arabic language. In contrast, 35 participants believe that Arabizi can form a threat to the Arabic language usage among youth and teenagers. Furthermore, around 9 participants do not believe that Arabizi is causing any threat to the language. These findings are constant with the Warschauer’s thoughts, as he believes that this phenomenon will lead to the death and loss of the Arabic language. The ultimate two questions were addressed when participants were asked about their opinions â€Å"If Arabizi threatens the existence of Arabic language?†. Therefore, most of the participant’s responses were balanced between supporting the statement and rejecting the statement. For instance a female participant clarifies her opinion saying, â€Å"No, it doesn’t because Arabic still exists as a spoken language, it’s just the form that is changing†. Another Female contradicts with that opinion saying, â€Å"I strongly disagree, because it’s a common language among all Arabs†. Females’ responses differed from males’ ones, for instance; a male participant who wrote unordinary response â€Å" no, it will help us learn new words from both  languages† while other male expressed a suggestion â€Å" simply, enrich and enlarge the areas of Arabic language usage, also encourage people to use it†. The differentiations of male and female opinions ranged between 17 to 22 years demonstrates to what extreme the language is important to the participant and to what extent it relates to his/her identity as an Arab. On the contrary, the survey shows large enough rations of unexpected responses that reflect the awareness of participants to the existence of Arabic language. The second question was â€Å"why do you use Arabizi?† Generally, most respondents said that they use it because it is trendy and much easier to use. A male participant said â€Å"it helps me use both the expressions from Arabic and English to express myself more vividly† another male explains why he uses Arabizi saying â€Å"due to the lack of practice of using Arabic letters†. On the other hand, females had other reasons why they use Arabizi â€Å"it makes texting faster, certain regional accents cannot be typed in formal Arabic language†. Our interpretation of Arabic language from the analysis of these two questions revealed the opinions of participants including males and females and where they see the Arabic language position in their lives. The responses of respondents and our interpretation ma tches Dr. Mohammad Yaghan group study when he asked students about their reasons of using Arabizi. One of the reasons that teenagers use it is that they find it a trend to which they would like to belong. VII. Conclusion: This research has multiple useful and worthy implications. It added to the reasons of using Arabizi. Also, it revealed participants’ own beliefs and thoughts about the consequences of using this way of typing. Furthermore, it showed the correlation between the school system and the use of Arabizi. This research project was carefully done to attain its goals. However, there were some inevitable shortcomings and limitations. One of these limitations was the time. Since we had limited time during the short summer course, we conducted our primary research throughout only two weeks. If we had more time, we could ask and survey more number of participants to enhance the generalizability of the results. Secondly, the designed survey for this project was somehow long which led some participants to skip or ignore open questions. Thirdly, that data we entered in IBM SPSS Statistics Software were done manually. Thus, it is subject to human error. Another limitation  is the place. We distributed surveys to only AUS students, so the answers cannot be generalized to any other places. The recommended future research of this project is to deeply investigate the influence of parents or the old generation on the use of Arabizi by the youth. Recently, this topic is one of the top controversial issues that need to be seriously investigated to determine its dimensions. VIII. References: Abdel-Ghaffar, N., et al. (2011), Arabizi or romanization: the dilemma of writing Arabic texts. Jil Jadid Conference. University of Texas, Austen. Attwa, M. (2012). Arabizi: A writing variety worth learning? An exploratory study of the views of foreign learners of Arabic on Arabizi. American University in Cairo. Arabic Language Institute 11. Retrived from http://dar.aucegypt.edu/handle/10526/3167 Al Tamimi, J. (2012, March 7) An Arabic speaker with a deep passion for his mother tongue, Gulf News. Retrieved from http://gulfnews.com/business/features/an-arabic-speaker-with-a-deep-passion-for-his-mother-tongue-1.990966 Brette, O. (2003). Thorstein Veblen’s theory of institutional change: Beyond technological determinism. European Journal History of Economic Thought, 10(3), 455-477. Carroll, J., Howard, S., Vetere, F., Peck, J., & Murphy, J. (2001). Identity, power and fragmentation in cyberspace: Technology appropriation by young people. Interaction Design Group, Department of Information Systems, The University of Melbourne, 1-10. Dahbi, M. (2004). English and Arabic after 9/11. The Modern Language Journal, 88(4), 628- 631. El Darawy, N. (2005, July 16) Death of a language, Gulf News. Retrieved from http://gulfnews.com/about-gulf-news/al-nisr-portfolio/notes/articles/death-of-a-language-1.294152 Findlow, S. (2006). Higher education and linguistic dualism in the Arab Gulf. British Journal of Sociology of Education 27(1), 19-36. Ghanem, R. (2011), Arabizi is destroying the Arabic language, Arab News. Retreievd from http://www.arabnews.com/node/374897 Kramsch, C. (2000). Language and culture (2nd ed.). Oxford, UK: Oxford University Press. (pp.8-14). Loch, K, Straub, D. & Kamel, S. (2003). Diffusing the Internet in the Arab world: The role of social norms and technological culturaltion. IEEE Transactions on Engineering 5(1), 45-63. Markham, A. N. (2008). The methods, politics, and ethics of representation in online ethnography. In N. K. Denzin & Y. S. Lincoln (Eds.), Collecting and interpreting qualitative materials (3rd ed., pp. 247-283). Said, E. (1999). Out of place: A memoir. New York, NY: Knopf. (Ch. 1) Warschauer, M. (2002). Languages.com: The Internet and linguistic pluralism. In I. Snyder (Ed.), Silicon literacies: Communication, innovation and education in the electronic age London: Routledge. (pp. 62-74). Yaghan, A. M. (2008). â€Å"Arabizi†: A contemporary style of Arabic slang. Design Issues 24(2), 39-52. Retrieved from http://www.mitpressjournals.org/loi/desi. IX. Appendix: YOUR ID_______________ Your Name ( optional) ________________ â€Å"Arabizi† is a slang term (slang: vernacular, popular informal speech) describing a system of writing Arabic using English characters. (Example: ya3ni) 1. What kind of high school did you go to? Private School Public School 2. What is your mother tongue? Arabic English French Other 3. Do you use Arabizi dialy ? Always Most of the times Sometimes Rarely 4. Do you feel that Arabizi helps you express yourself more clearly? Strongly Agree Agree Neutral Disagree Strongly Disagree 5. How do you characterize your proficiency in Arabic?: Excellent Above Average Average Below Average Poor 6. In my interactions with others, I often do you mix English and Arabic? Strongly agree Agree Neutral Disagree Strongly disagree 7. Are you used to Arabizi to an extent that you use it even with people who do not necessarily speak Arabic or English? O Yes O No 8. Some people think that communicating in Arabizi, makes its users seem smarter? Strongly agree Agree Neutral Disagree Strongly disagree 9.I believe the use of Arabizi will negatively affect my proficiency in Arabic? Strongly Agree Agree Neutral Disagree Strongly Disagree 10. Some people think that Arabizi threatens the existence of the Arabic language, what’s your opinion? ____________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ 11. Can you tell why do you use Arabizi? __________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ 12. Gender: Male Female 13. Age: 17-19 20-22 23-25 26+ 14. College: CAS CAAD

Introduction Essay

Outline and Introductory Paragraph Worksheet Create an outline and introductory paragraph in preparation for writing a complete Personal Plan due in Week Five. Use the following information to assist you with the content of your outline and introductory paragraph: Ethical Lens Inventory results. Career Interests Profiler results Career Plan Building Activity: Competencies results Your SMART goals, including those identified in the University of Phoenix Material: Goal Setting Use the following to assist you with the writing of your outline: Sample Outline in the CWE MyFoundationsLab: The Writing Process MyFoundationsLab: Prewriting Outline: Introduction 1. Topic Comparing my career interest results with my prior personal opinion a. Subtopic Understanding my strengths b. Subtopic How SMART goals fit in. 2. Topic Competencies Results a. Subtopic Strengthening my Results b. Subtopic Improving my weaknesses Use the following to assist you with the writing of your introductory paragraph: MyFoundationsLab: Developing and Organizing a Paragraph MyFoundationsLab: The Topic Sentence MyFoundationsLab: Recognizing a Paragraph Introductory Paragraph: I have wanted to go to college since I was twelve; I believed it would be exciting to go to school as an adult. When I became a teenager I thought I had decided that I wanted to be a school teacher, but as we grow these things change. I then attempted college for something completely different but was unable to finish due to tragic circumstances. Now at twenty-six years old I have found what I truly want to do with my life. I took a career interest profiler, a program that provides you with possible occupations that match your interests. After taking the profiler, I find I may slightly disagree. However, my results did show me new things about myself I did not know. From these results, I have created some SMART goals to help achieve my ultimate goal. After taking a competency test I realized I had some great strengths and weaknesses. I plan to reinforce these strengths as well as improving my faults. With all this information, I plan to obtain a better understanding of myself and wha t my interests are so I may reach my career goals.

Understanding Uniform Probability

A discrete uniform probability distribution is one in which all elementary events in the sample space have an equal opportunity of occurring. As a result, for a finite sample space of size n, the probability of an elementary event occurring is 1/n. Uniform distributions are very common for initial studies of probability. The histogram of this distribution will look rectangular in shape. Examples One well-known example of a uniform probability distribution is found when rolling a standard die. If we assume that the die is fair, then each of the sides numbered one through six has an equal probability of being rolled. There are six possibilities, and so the probability that a two is rolled is 1/6. Likewise, the probability that a three is rolled is also 1/6. Another common example is a fair coin. Each side of the coin, heads or tails, has an equal probability of landing up. Thus the probability of a head is 1/2, and the probability of a tail is also 1/2. If we remove the assumption that the dice we are working with are fair, then the probability distribution is no longer uniform. A loaded die favors one number over the others, and so it would be more likely to show this number than the other five. If there is any question, repeated experiments would help us to determine if the dice we are using are really fair and if we can assume uniformity. Assumption of Uniform Many times, for real-world scenarios, it is practical to assume that we are working with a uniform distribution, even though that may not actually be the case. We should exercise caution when doing this. Such an assumption should be verified by some empirical evidence, and we should clearly state that we are making an assumption of a uniform distribution. For a prime example of this, consider birthdays. Studies have shown that birthdays are not spread uniformly throughout the year. Due to a variety of factors, some dates have more people born on them than others. However, the differences in popularity of birthdays are negligible enough that for most applications, such as the birthday problem, it is safe to assume that all birthdays (with the exception of leap day) are equally likely to occur.