Darija vs. Fusha

I use the terms "Darija" and "Fusha" regularly on this blog because the linguistic distinction is so important in Morocco today. I have blogged a bit about the difference between Darija, the dialectical form of Arabic Moroccans speak, and Fusha, the standard form of Arabic, but nothing I have written compares with this description by a Dutch anthropologist living in Morocco that I just read.

It was an anecdote meant for a book that didn't make the final cut. But rather than tossing it completely, she posted the well-written piece on her blog.

After describing a miscommunication about her Arabic studies that she had with her Moroccan host sister Manal, she writes:

Then suddenly it dawned on me: she must have assumed I was learning Fusha, or Modern Standard Arabic, rather than the Moroccan dialect. “Oh, wait!” I cried out eagerly, relieved to have identified the source of confusion. “These words are not Fusha, they’re Darija,” I explained, hoping that this clarified the situation.

But she simply looked at me, silently. The knot in her eyebrows showed no signs of disappearing. Then finally she exclaimed, with a mix of surprise and disgust, “You’re learning Darija? Why? Darija is bad, it’s no good!”

A little taken aback, I asked her why. Why on earth would she react this way to the news that I was learning her native language? I had expected at least a little bit of enthusiasm.

“Because it just is. Fusha is just better, it’s the ‘true’ language,” she explained, accompanying her words with heavy arm gestures to convey to me some of the solidity and weight that Fusha seemed to carry in her mind’s eye.

“Darija isn’t spoken right,” she then elaborated, and added an example. “It shouldn’t be tlata; it should be thalatha.” And as the hard ‘t’s of her colloquial dialect made room for the lyrical ‘th’s of Standard Arabic, the scowl on her face smoothed over into an expression of deep satisfaction.

She goes on to explain the the impact of history and geography on the issue:

My host family’s reaction to the discovery that I was learning Darija reveals a love/hate relationship with their dialect. It is not considered ‘real’ or worthy of study, but nevertheless it is theirs, it is the language in which they are most comfortable, and it is intimately connected to their culture and traditions. Though Fusha is often placed on a pedestal as a kind of ‘pure’ and ‘ideal’ Arabic, it is a language that the average Moroccan only masters passively. It is taught in school, and it is heard on radio and television; most Moroccans will thus understand anything said to them in Standard Arabic. Speaking it, however, would be the equivalent of an American speaking Shakespearean English. Fusha, one might venture to argue (from a linguistic standpoint at least), is no more ‘their’ language than French would be.

Moroccan Arabic, in contrast, is entirely ‘theirs’. It may not be a real language, but speaking it signals a kind of cultural belonging, or insiderness in a way that Fusha cannot. I had noted this difference in value before, when I first came to Morocco in the spring of 2005. I was in Fès for a period of three months, and took an intensive course of beginning Darija, followed immediately by an intensive course of intermediate Fusha. Whereas topics of discussion in the colloquial class included Moroccan customs, traditions, and superstitions, the Fusha classes focused on pan-Arab politics, Middle-Eastern history, and Qur’anic theology. Feeling a growing disconnect from the Moroccan context during that last course, I remember regretting my decision to switch from dialect to standard Arabic.

The whole post is well-worth the reading.

(Hat tip: Jilian York over at Global Voices)