In this paper, I examine impoliteness-oriented discourse on Arabic Twitter as a resource for the negotiation of Islamic moral order. An exception is Tetreault (2015), who examined the linguistic impoliteness-oriented practices of a group of second-generation Algerian immigrant teenagers in France: Following Locher and Watts (2005), the author adopted an expansive take on facework, theorizing it as more than mere mitigation of face attacks, to highlight the teens' use of Hashek, a North African politeness formula. 2009 Al-Adaileh 2011 Alaoui 2011 Al-Shlool 2016 Al-Zumor 2011 Ebadi and Salman 2015 Emery 2000 Farhat 2013 Feghali 1997 Mazid 2006 Najeeb et al.
The remaining studies highlight the types of speech acts (e.g., agreement, compliment, apology, disagreement) used in various Arab countries (e.g., Iraq, Jordan, Saudi Arabia) to provide an understanding of Arabic communicative styles (e.g., Abdul Sattar et al. For instance, a 2017 study by Hammod and Abdul-Rassul on impoliteness strategies in English and Arabic Facebook comments simply applies Culpeper's (1996) taxonomy of impoliteness to the selected examples (see also Mohammed and Abbas 2015) 4. Keywords: Anonymity Asynchronicity, (Im)politeness Computer-mediated communication (CMC) Comment section Online news websites User-generated content (UGC) The analysisalso reveals that anonymity and synchronicity are significant in accounting for the manifestation of impoliteness. Findings indicate that there are some distinctive features of Arabic impoliteness discourse, such as the use of colloquialisms, proverbs and idioms, religious expressions and interjections. Commenters also employ both conventionalized and non-conventionalized impoliteness formulas in their face attacks. The most frequent type of impolite behavior is the lack of balance, wholeness, fairness, and objectivity and the least frequent is being out of touch or having a lack of interaction with the audience. The analysis shows that commenters engage in FTAs and various types of impoliteness that are aimed at the writers. The study adopts Neurauter-Kessels' framework (2011) to identify the types of impolite behavior and Culpeper’s bottom-up model (2011, 2016) of impoliteness triggers to classify impolite acts. It also seeks to explore the influence of computer-mediated contextual factors, such as anonymity and synchronicity on impoliteness. This study aims to investigate impoliteness in the comment section in the Al-Jazeera Arabic news website to uncover the types of impolite acts, which commenters engage in online and expose conventionalized and non-conventionalized impoliteness triggers. Their behavior is sometimes unpredictable it could be polite or impolite. Many internet users actively participate and share their views using social networks. The present study, therefore, attempts to fill in the gap in the literature. Many studies have been conducted on cross-gender differences especially in the computer mediated communication CMC, but none so far has focused on the gender differences and (im)politeness in the Arabic discourse of social media network websites although there is a huge number of Arabic users of such websites. The obtained data were studied quantitatively and qualitatively.
#Elyoum god name tv
For the purposes of this study, a corpus of online Arabic texts were collected from some public web pages of the most popular TV show programs on some of the most well-liked social media network websites such as Facebook over a period of four months (from September 2012- December 2012). In addition, the study investigates the differences between the men-men, women-women, women-men communication in the Arabic discourse of social media network website, Facebook.
P class="1"> The present study aims to investigate the differences and similarities in the ways men and women use (im)politeness strategies in communicating “online” in the Arabic discourse of social media network websites like Facebook as well as the role of the topic the interlocutors talk about in the use of (im)politeness strategies.
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