Scientific event

Studies relating to the teaching-learning of languages of first socialization, their transmission as well as their preservation or abandonment among populations of immigrant origin(s) are inevitably located at the crossroads of numerous areas of research. Currently, these studies and works continue to arouse the interest of scientific and academic communities around the world. They are increasingly characterized by a multi/interdisciplinary necessary to better understand the phenomena and the challenges that arise from them. This is all the more true when it comes to measuring their extent within families from different waves of immigration and the effects of their mobility between their countries of origin and host countries. Like their European colleagues and partners, Algerian researchers working in the aforementioned fields were particularly and first of all interested in questions related to sociolinguistics, the (socio) didactics of as well as the preponderance of transmission, languages within family circles. These studies have demonstrated, among other things, the importance of mobility and maintaining contact with the countries of origin of descendants of immigrants in the transmission of their languages and in the preservation of their cultural and identity specificities. However, this preservation remains problematic in many cases because it depends on the context in which these populations evolve and the weight of the socio-economic issues and cultural challenges that they must face. In France, for example, the political situation and the sacralisation of French do not favour the maintenance of original languages and cultures. Their maintenance or abandonment comes up against, in large part, the requirements linked to the linguistic policy (ideology) of the host country and the level of mobilization of the families concerned. Voluntarily or not, some parents offer their family members a sort of action program which aims both to preserve the common linguistic and cultural heritage and to reduce the effects of discriminatory and glottophobic practices. This inevitably leads them to resort to a utilitarian and hierarchical use of the languages present and sometimes to disqualify the use of their language of first socialization. Through our communication, we intend, first of all, to take stock of our research experiences and our collective scientific projects dealing with these questions carried out over the last decade. We will particularly focus on those initiated by the CRASC of Oran in partnership with the universities of Tlemcen, Bouira and Rennes. Then, we will attempt to measure current thematic trends and paradigmatic variations made recently in the aforementioned areas and which continue to concern the scientific community, particularly Algerian

Doctor of Linguistics affiliated with the CELTIC-BLM laboratory at the University of Rennes 2. Their research focuses on issues surrounding the transmission of immigrant languages in contexts of mobility, multilingualism, and second language education.Doctor of Linguistics affiliated with the CELTIC-BLM laboratory at the University of Rennes 2. Their research focuses on issues surrounding the transmission of immigrant languages in contexts of mobility, multilingualism, and second language education.

The topic of folk heritage in Algeria, like in other Arab countries, is considered anthropological, social, cultural, and historical subject, due to its multiple and complex scientific characteristics, in addition to the vital role it plays in preserving the identity and cultural richness of communities. Therefore, among the most important concerns of researchers and those interested in heritage is field research, documenting it, and the urgency of recording it. One of the most important researchers who raised the issue of conservation and field collection methods of folklore is the researcher Muhammed Jawhari, who states, "I would like to clarify at the outset that the verification of fieldwork and the development of methods for collecting folk material from the field do not contradict any theoretical effort made, and are not biased towards one perspective over another. However, theoretical efforts can vary, theoretical attempts can multiply, and disagreements about theory may not be resolved quickly, within a foreseeable time. But the material available to us in the field will not remain present indefinitely; it will certainly be gone, long or short. Therefore, we must mobilize every possible effort to gather the most material. We want a strong campaign here to collect our folk heritage." (Muhammed Jawhari, Introduction to the Study of Egyptian Folk Heritage, p.57). He addressed a range of methods and approaches in the preservation and documentation of heritage materials. What makes us wonder if student research can be an important and effective tool for collecting and documenting a large quantity of folklore materials rather than being confined to shelves and libraries? Is it necessary to establish a digital library of these collected heritage materials through frames, letters, and theses?
Student research can be an important and effective tool in collecting and documenting folklore materials Instead of being left untouched. As potential researchers, students have direct access to their communities and cultures. Student research can also use field methods to collect information and heritage materials from living sources. Therefore, it is essential that the cultural heritage materials collected by students do not remain confined to shelves and libraries, but should be transformed into publicly available resources, whether through online platforms or printed publications so that they can be accessed and utilized. Such research should be well-documented to ensure its continuity and future utilization.
From this standpoint, we will present our experience in collecting and categorizing students' research in the field of folklore, by categorizing them thematically, at the Department of Popular Culture in Tlemcen, from 1987 to October 2004. Through this experience, we will illustrate a form of collecting and documenting cultural heritage that can serve as an example of cooperation between universities and local communities in collecting and documenting folklore.

Researcher at the Centre for Research in Social and Cultural Anthropology (CRASC), Head of the ‘Symbolic Representations and Language Practices’ division; area of interest: popular literature

The cumulative evolution that builds social culture results from human action on the surrounding nature and on one's own emotional and intellectual essence. Literary, artistic, and all other creative works of genius that mark the social imaginary feed the collective memory; they are transmitted from generation to generation, defying time and oblivion. Cultural elements, convergent or divergent, are expressed in various ways in each of the languages in contact in Algeria (standard and dialectal Arabic, French, Tamazight in its various varieties), used in family settings, at school, and in public places. These languages are used in contexts of positive complementarity and/or conflicting competition.
Throughout history, a common cultural and emotional denominator has formed between these languages, manifested particularly in literature and the arts, especially song. However, differences in worldviews, lifestyles, and political convictions oppose the cultural content conveyed by these languages of the country.
During the colonial period, the colonizers viewed the indigenous people as uncultured and their languages as inferior compared to the French language and dominant Western culture. At independence, standard Arabic and Arab-Muslim culture, which became official, began to be dethroned; the Amazigh language was only officially recognized in the 2000s, and Algerian Arabic still remains on the margins of the official sphere.
How does communication take place between these various linguistic and cultural groups throughout history? What are the cultural exchanges and inter-influences between these groups?
Undoubtedly, translation plays a primordial role in communication and exchanges between speakers of the different languages used in the country. Also, what is the role of multilingual intellectuals in establishing and/or strengthening intercommunication through translation? What would be the influence of English, the first internationally spoken language, recently introduced into national education starting in primary school?
Finally, what strategy should be implemented to better capitalize on this rich capital of linguistic and cultural diversity with a view to "living together" in harmony and happiness?
Through an analytical approach at several levels of this multilingual landscape, marked by cultural and artistic diversity, we will examine the different linguistic and cultural communities, their exchanges, their mutual perceptions of each other, the role of translation, and the repercussions of these factors and relations on common life in complex Algerian society.

Director of Education and Research, PhD in Translation Studies (Amazigh/Arabic/French), 2014, Head of the URTT project at CRASC.
Publications: Néologisme et calques dans les médias amazighs (2009), and the translation of the work Lwali n wedrar from Amazigh into Arabic under the title Wali al-Jabal (2018, reissued in 2024), in addition to numerous other publications.

The authors (Djellid: testimony corpus; Mahiou: autobiographical corpus; Elaidi: activist corpus) do not separate their personal experiences from their research subject once they enter professional life. This raises the issue of polyphony in discourse between the "speaker" and the "enunciator

English Comparative Literature, University of Oran 2/ CRASC, Algeria

The purpose of this communication is to share with you some of the strategies I have used in my modest research into AIDS, the body and sexuality.
These subjects are considered sensitive and are often avoided because of social, moral and political norms. But it is essential to tackle them if we are to gain an in-depth understanding of Algerian society.
These taboo subjects require some tinkering and a rigorous, ethical methodological approach to avoid stigmatisation and respect cultural sensitivities

For us, this is an attempt to revisit the question of the relationship with the social object at three levels: epistemological, methodological, and practical, from the perspective of both gaining knowledge of the local field and defining our general stance.

Professor of Sociology in Higher Education at the University of Oran 2 - Mohamed Ben Ahmed, he has conducted extensive scientific research on rural environments. He has also led numerous studies and research projects (with CRASC, CREAD, and the PNR project) focusing on youth, the dynamics of integration and marginalization, gender, culture, and contemporary social issues.

Collective competence, defined as "the recognized capacity of a work group to deal with a situation that cannot be handled by a single member" (Bataille, 2001), is not the sum of individual competencies but rather a synergistic synthesis that drives research development and social progress. However, it depends on two societal conditions: 1) continuous intergenerational professional transmission, which can only be sustained if it is supported by institutions, in this case the university, in its conception, organization, and monitoring, and 2) a form of mutual understanding between generations of researchers based not on a consensual view of history, culture, and perspectives, but on a tacit, respectful, and non-hierarchical agreement on the objective and methodical approach to historical facts, whether as a witness (social actor) and/or reporter (social actor). It seems that this lack of collective competence in Algerian universities is due to the absence of at least one of these two conditions, if not both, which paralyzes scientific development and fuels generational conflict among researchers, particularly when it comes to addressing the pivotal historical period of the 1970s.

Professor of English and American Civilization at the École Normale Supérieure (ENS) of Oran. He is the author of a book entitled 'A Student lexical guide to american civilisation' (Dar El Gharb, 2005).