The Pronunciation of Egyptian Arabic and Its Aspect of Sociolinguistic

_______________________ *Correspondence Address: rika.astari@bsa.uad.ac.id Abstract: The purpose of this research is to provide insight into the characteristics of the Amiyah Egyptian language from a sociolinguistic point of view. This research was conducted by examining a variety of literature relating to the object of study and also the deepening of the material regarding sociolinguistics itself. The research method applies note taking, which takes data from YouTube consisting of 10 video objects whose results are presented in descriptive form. The procedure taken is 1) listening to every phrase spoken by the speaker, 2) recording vocabulary that has phonological differences with Arabic Fusha, 3) classifying data according to sound change prepositions, 4) analyzing data related to phonological and morphological aspects, 5) doing further analysis related to the sociolinguistic point of view, 6) presents the results of the study. The results of this study, Arabic amiyah is not included as a language but a dialect that emerges from a basic language, namely Arabic fusha. Although the amiyah language has different phonological and morphological aspects that have become characteristic of being another language. This was explained by the social conditions of the Egyptian community who held that the language variations formed were higher social classes than the existing basic language namely fusha language.


Introduction
Language is an utterance that is spoken and written 1 . If we notice it, there is a further understanding. Language is a system of sound signs which is used by humans to interact with each other 2 . To interact, someone uses language and lexical choices which have meaning 3 as a medium used by humans to communicate and produce the meaning 4 .
Arabic is divided into two functions, namely as the language for daily communication 5 and also the language of art. Arabic is a very complex language from its grammatical structure 6 . Classical Arabic is part of fusha Arabic (formal), as well as Modern Standard Arabic 7 .
The difference between classical Arabic and Modern Standard Arabic is on the type of time in the language. If classical Arabic is the language used by Quraish in the era of Prophet Muhammad, Modern Standard Arabic 8 is the language which is used commonly nowadays by borrowing some foreign vocabulary, it is in contrast to classical Arabic which is still pure. Amiyah language is a non-formal language or what is also called as market Arabic 9 or local Arabic. 10 According to Emil Badi 'Ya'qub in his writings on Perbedaan Bahasa Arab Ragam Fusha dan Amiyah 11 (Differences of Arabic Language Variety of Fusha and Amiyah) states that this Amiyah language is nothing but used as a social language by the Arab community. This language has a different forum from the Fusha language, even so, for example, the Amiyah Egyptian language itself can be understood by Arabs from other territories such as Saudi Arabia and Morocco.
Diglossia meaning is taken from the French term diglossie, which is used to express a situation where there are two variations of one language that coexist and each has a specific role 18 . Ferguson states that diglossia has an assumption foundation in which the speaking community considers a language and another language has two levels called high language and low language, in symbolism it is denoted by T for high variety and R for low variety 19 . Fusha Arabic is included in the high variety and Amiyah Arabic is included in the low variety.
In modern times, diglossia is something that is acceptable in society. In Egyptian society, this significant difference actually creates a problem because Amiyah is a language that is easier, more flexible, and actual than Fusha. Amiyah language itself is a dialect that occurs in Arabic, Ahmad Haryono 20 argues that dialect occurs from the process of moving a language speaker to another speaker environment, resulting in a new dialect, creating new vocabulary, even changing the syntactic 21 . It also changes the grammatical structure 22 that maintains grammatical compatibility. Thus, the differences that have been described previously cause the problem like the persuasion to not use the Amiyah language, but this has received criticism from other parties who have the view that Fusha is a language that needs to be preserved 23 because it is the language of unity in Arab community 24 . Even though, in the context of the Amiyah Egyptian language itself still has different grammatical references from Fusha Arabic 25 .
Based on the study above, this article aims to examine how to pronounce Egyptian Arabic and the relationship between the language and speakers of the dialect 26 .
In connection with the discussion regarding the study of Arabic pronunciation, in 2015 Ibrahim Eltouhamy conducted a study on the effect of the use of the Amiyah Egyptian dialect on the attitudes of language users, dialects commonly used in Egypt are FallaHi and Saiidi 27 . The research was conducted for speakers of each language by distinguishing the gender between men and women 28 . Some differences in the aspects of intelligence, decision-making skills, leadership, but it does not show a significant number. Then, the writer found various writings that researched about the pronunciation in Arabic which is found in Al-Qur'an. One of them can be found in the writings of Muhammad Afif Furthermore, sociolinguistics is a branch of linguistics, which focuses on the study of things that are emphasized outside the scope of language 30 , and even in its own sociolinguistic view, a language is not considered a language but a means between individuals to understand each other. In this term, sociolinguistics is the study of the character of language and the user in their daily interactions, sociolinguistics is a branch of linguistics that studies all aspects of the relationship between language and society 31 .
A further study of the factors that caused Amiyah language to occupy an important 24  position for the Egyptian population. This seems to show that Amiyah is a language of pride for the Egyptian people, this was also conveyed by Reem Bassiouney in his journal Language and Identity in Modern Egypt which was reviewed by Willam Cotter 32 who said that pride in identity was increasing every time, then had a drastic increase when the Arab Spring 33 revulsion movement emerged.
In a sociolinguistic perspective, there are many factors that influence so that something like this can happen. In this case, Egyptian society is called as a diglossian society which uses two different dialects in one language 34 . Taken from other journals, the case of Egyptian society Arabic in showing their social identity in Amiyah cannot be separated from the strong influence of the inheritance of the community 35 .

Method
Qualitative descriptive method 36 is used which interprets a phenomenon by describing the interpretation in words 37 . Note-taking method of the language speaker's pronunciation is used as data retrieval which the author summarizes through an online platform, Youtube 38 , the results of the recording are classified based on the difference in sound changes of each vocabulary. Thus, an analysis of the main study is done based on the data that has been obtained.

Result and Discussion
Concerning to disciplinary studies that include dimensions of age, gender, social class, level of education, subject matter, regional origins 39 in Egyptian Arabic objects, it does not seem as complex as in Fusha Arabic, as mentioned earlier that the Amiyah Egyptian language puts forward the concept of simplicity, hence the difference in the dimensions is simplified. However, the scope of the use of Fusha language by the Egyptian community is indeed found in the scope of the educated community in the education area as well if it is seen at the social class of the use of the Fusha language in that community, while Amiyah language is very common and naturally spoken there, it might even sound strange if someone speaks Fusha among the Egyptian in general.
Based on the study of the social aspects of language presented by Suhardi and Sembiring, language has variations which show that language cannot be separated from the influence of non-language aspects 40 . In other words, language is supposed to have a variety, even the concept of language diversity appears when researchers link the language process with the speaking community of a language.
A further discussion regarding this diversity is communication events include three things, namely Field, Tenor, and Mode. Field is a term that refers to topics that discuss what language is used. Field is a subject or topic of discussion in the text, so when the vocabulary is about ‫قعد‬ ‫ن‬ (shop), ‫اج‬ ‫ز‬ ‫م‬ (favorite), ‫ين‬ ‫تاج‬ ‫مح‬ (need), and ‫هوه‬ ‫ق‬ (coffee), a sphere that will appear is discussion about the situation a place to drink as its field. Tenor is the relationship between the role of the speech participants or the conversation, which is the social relationship between the speaker and the interlocutor.
Tenor emphasizes the choice of language which is influenced by social relations. In the object of this study, it can be seen that tenor occurs when Egyptian speak Amiyah in general while Fusha language is used in the formal condition. The way of referring to the role of that language which plays in communication includes the roles related to the way how it is used in communication. The way here means get through what a message is conveyed, it can be oral, written, written to be spoken, and verbally to be written. The mode here can include language namely persuasive, expository, or narrative. The following is a description of the data from the object of study: 40 Kushartati, Untung Yuwono, and Multamia RMT Lauder, eds., Pesona Bahasa: Langkah Awal Memahami Linguistik (Jakarta: PT Gramedia Pustaka Utama, 2005). Furthermore, the author will classify the changes based on the letters that affect them. This table shows that change of sound ‫ق‬ to ‫ء‬ is very common in Amiyah Egyptian.

Egyptian Arabic Pronunciation
Based on the distribution of changes, it often occurs in front and center. The possibility of this change is due to the sound difference between the two consonants if the way to pronounce the letter ‫ق‬ is not plosive in the uvular part.  In this table, the change in the pronunciation of consonant sound is also found in the ‫ت‬ consonant which has 'tsa' orthography in Fusha Arabic, while in Amiyah Egyptian Arabic, it has 'ta' orthography. It can be found that in the Egyptian language, there is a simplification of the pronunciation which eliminates the fricative s in the pronunciation of the consonants. The sound change in the ‫ج‬ consonant is dominant in the data. The consonant ‫,ج‬ which in Arabic fusha has Ja orthographic, changes in Amiyah Egyptian to Ga. This is a change that is very often found there, even though it includes distributions in front, middle, and back.      In Table 5 to Table 19, there is a change in the sound of the vowel, which changes the pronunciation of the vowels commonly found in Fusha Arabic such as vowel e, the vowel o, there is even a vowel change from u to i and even a to i. In table 20 and table 21, there is a sound change with the addition of particle ‫.ي‬ The pronunciation of the vowel [a] gets the affix of the particle [y], so it is pronounced as [ay]. In the table above, it can be seen that there is a change from the sound n to the sound ng in the consonant ‫.ن‬ So, it will sound buzzing.
From the explanation that has been described, it can be noted that the difference in language between Amiyah Egyptian and Fusha does not mean that it has a different meaning. This phenomenon seems like the Egyptian people are more inclined to make it easier to pronounce the Fusha Arabic. When compared to Indonesian speech communities, especially Javanese, this phenomenon looks different in Javanese, especially in the Central Java region, which has different social status strata in different dialects 41 .
In addition, Egyptian society seems to have a tendency to speak in a European style which in European languages is rarely pronounced [ja] but [ga] makes one thing that seems to be characteristic of Egyptian society where the pronunciation of the sound ‫[ق‬ʕa] is not found, which is the whole the word that contains the pronunciation changes to the letter ‫[ء‬ʔa]. Of course, over time, the growing demographics and descent of Egyptian Arab society may become Arabic language becoming increasingly faded.
Amiyah language borrows a lot of foreign language vocabulary, especially the language of the colonizers who once occupied Egypt. In fact, almost all Arab countries do not only have one official language, this also shows evidence of the strengthening of the nation that had colonized there in forming a political system, language, and so on.
Even though the Egyptians are the perpetrators of diglossia, we do not really know whether they are diglossic or not if you see the tendency of the people to use their own dialect instead of using the pure language of the Fusha.
For example, when the author saw a video of the Egyptian people being interviewed, they still answered in Amiyah, even though the interviewer used Fusha.
This phenomenon can make a shift in the position of Arabic itself, especially in this region. Because when they consider the Amiyah language to have a higher position than the Fusha language, it shows a sociolinguistic attitude that began to differ from centuries ago when Fusha Arabic was spoken anywhere, it is still considered a reference to the correct Arabic language which has a higher position. 41 Ibid.
Furthermore, in Amiyah Egyptian, the vocabulary which contains the consonants above has a different pronunciation from the Fusha language such as ‫ترجم‬ ‫م‬ which is pronounced 'mutargim'. The author found the meaning contained in the vocabulary was the same as the meaning if it is pronounced with fusha dialect, namely 'translator'.
Apart from having differences in the pronunciation of consonants, the Amiyah Egyptian language also has difference in the pronunciation of vowels. In Arabic, vowels are divided into 6 types, they are a, a :, i, i:, u, u pronounced 'iktib', and has the same meaning, which is 'writing'. Amiyah Arabic shows dialect differences which also have different letters, in Amiyah Egyptian, the letter jim ‫)ج(‬ is written with the addition of three dots.

Sociolinguistic Aspects of Arabic Egyptian Dialect
In the community there must be various languages. B. Suhardi added that there are various kinds of languages in the community, namely intimate, consultative, casual, formal, and frozen 42 . In the object of the study of the Amiyah Egyptian language, people can find that the Amiyah language is included in the variety of casual language, not included in the official variety. If you look at the consultative variety, the Amiyah Egyptian language can also be categorized into this variety, Based on the function obtained, Amiyah language is a language that gets an image as a language that shows an atmosphere of kinship, brotherhood, and closeness, while Fusha has a scope of functions in the social sphere of the Egyptian-speaking community, which is the language used in special areas such as preaching, prayers, conferences.
In code mixing theory, the use of two languages that includes language elements in one language into another consistently 43 . Therefore, what is found in the object of study of Egyptian society is not included in the category of code mixing, because related to how Amiyah language is spoken, it is a dialect of a standard language, namely Fusha.
However, in another study, it is stated that the Amiyah Egyptian language is not included in a dialect because it has different phonological and morphological aspects that build it 44 .
From the statement obtained in the journal by Rika Astari, Arab country has Majma 'al-Lughah which aims to maintain the growth and development of Arabic as the language of science and scientific studies 45 . Hence, this study is more focused on Fusha rather than Amiyah. Due to Amiyah language is a variety that has a lower position than Fusha language, but the tendency of the Egyptian people to use it is still higher.
The social conditions that underlie this for centuries also because Arab nation itself consists of various tribes are the important thing that must be preserved as well as preserved 46 . This social factor has actually been spelled out a lot in various works, meaning that the Amiyah language itself is a form of imagery that shows the existence of an Arab territory itself, coupled with the Arab social situation which is identical to its political system which tends to social upheaval.

Conclusion
Amiyah Arabic is not a language but a dialect that arises from a basic language, namely Fusha Arabic. Although Amiyah has different phonological and morphological aspects that have characterized other languages, the meaning contained in a word in Social conditions are the factor in the use of the Amiyah language so that the Amiyah language becomes the social language of the Egyptian people, while Fusha is the language of education which between Amiyah and Fusha languages have different forums of use. In the scope of various fields of linguistics, it can be known that Amiyah language itself has quite clear differences compared to Fusha language, especially in the phonological aspect between the two. However, returning to the original meaning of language, which is a way to convey the meaning or intent of a speaker to the listener, differences in phonological pronunciation will be found and the lexical choice is just another form of conveying the same meaning. Amiyah became popular because the language was impressed it is easier than Fusha. Because of that, even though Amiyah Egyptian is included in the low variety of Arabic, it does not make its speech embarrassing but something to be proud of rather than speaking in Fusha. In terms of the sociolinguistic aspect, this is due to the fact that the frequent interaction of the community is mostly carried out in market and street markets. In showing its existence, there has been a movement from within the region that opposes the use of Fusha, even though the movement has been rejected.