Le Langage Pour Dire Et être Au Monde, D’une Certaine Façon

Agzul Aḍris-agi, yuwi-d ɣef wassaɣ yellan gar tutlayt d yidles. D assaɣ-a i d-yeskanen tiẓulay n umdan neɣ n kra n tmetti deg umaḍal. Gar twuriwin n tutlayt nessaferr-d tawuri tamseɣrut, meḥsub, mi ara yefren umdan ayen i ɣef ara d-imeslay, d tawuri-a i d-yemmalen ayen ira ad t-id-yini.Ay-a nsumer-it-id s yimedyaten i d-neddem deg wayen qqaren medden (inzan, timucuha). Mi ara neddu deg wawal, nessarem ad dnemmel amek i d-tettban tmuɣli tamaẓlayt ɣef tudert, deg usemres n tutlayt. D asemres-agi akked usenfali i imesslen timmad n umdan, d nettat daɣen s way s i dyesnamal umdan iman-is akk d tmagit-is. Meḥsub, ama d amdan, ama d tamezdit (timetti) s usemres n tutlayt d usenfali ay d-mmalen ayen ay ten-yemgaraden ɣef wiyaḍ. Abstract The article addresses the issue of the relationship between language and culture, seen here as a manner of being to the world, by highlighting the predicative function of language, inasmuch as it is this function which, eventually expresses the ‘vouloirdire’ of the speaker, once the latter has decided the topic to talk about. Folktales and adages will be used to illustrate our stance. The intention is to show that an authentic linguistic expression displays a singular vision of the world. It helps to shape and assert one’s identity, that is, one’s difference, both for an individual and for a community.