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Vol. 14 No. 1
Interacción y Perspectiva. Revista de Trabajo Social Vol. 14 N
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Interacción y Perspectiva Dep. Legal pp 201002Z43506
Revista de Trabajo Social ISSN 2244-808X
Vol. 14 N
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enero-junio
ARTÍCULO DE INVESTIGACIÓN
Conflicto verbal y de género
DOI: 10.5281/zenodo.10278437
Ouhssou Youssef * y Fallous Ali**
Resumen
La interacción entre los usuarios de las redes sociales se multiplica constantemente,
creando un espacio fértil para el intercambio entre posiciones opuestas. En efecto, cada
usuario expresa su punto de vista sobre un tema determinado, provocando la reacción
de uno o varios inter-actores digitales. Nos encontramos ante una cuestión digitalizada,
que da lugar a partidarios y detractores que se defienden individual o colectivamente,
generando ataques, contraataques, insultos e burlas. La cuestión de género a escala
nacional y/o internacional pone de manifiesto un conflicto entre lo radicalmente feminista
y lo absolutamente antifeminista, una polémica que pretende atribuir el poder absoluto
a uno de los dos géneros en forma de batalla de género. En lugar de centrarse en el
desarrollo social, económico y cultural, algunos insisten en el género que es capaz de
lograr dicho desarrollo, lo que pone en tela de juicio la especificidad del discurso
empleado por cada uno de los dos clanes en términos de influencia y manipulación. A
este nivel, intentaremos descodificar los actos de habla realizados por algunos usuarios
de la plataforma Facebook, Instagram and WhatsApp con el fin de interpretar las
razones, referencias y factores que llevaron a cada uno de ellos a decantarse por
determinadas opiniones. Intentamos realizar un análisis cognitivo-pragmático de los
actos de habla realizados por la muestra representativa; además, distribuimos un
cuestionario a unas cuarenta personas para interpretar mejor las actitudes
conversacionales de los usuarios.
Palabras clave: pragmática, interacciones verbales, actos de habla, conflicto verbal,
género.
Abstract
Verbal and gender conflict
Interaction among users of social media is constantly multiplying, creating a fertile space
for exchange between opposing positions. Indeed, each user expresses his or her point
of view on a given theme, provoking the reaction of one or more digital inter-actors. We
find ourselves faced with a digitized issue, giving rise to supporters and opponents who
defend themselves individually or collectively, generating attacks, counter-attacks,
insults and name-calling. The gender question on a national and/or international scale
highlights a conflict between the radically feminist and the absolutely anti-feminist, a
polemic that seeks to attribute absolute power to one of the two genders in the form of
a gender battle. Instead of focusing on social, economic and cultural development, some
Ouhssou Youssef and Fallous Ali / Verbal and gender conflict
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people insist on the gender that is capable of achieving such development, which calls
into question the specificity of the discourse employed by each of the two clans in terms
of influence and manipulation. At this level, we will try to decode the speech acts
performed by some users of the Facebook platform, Instagram and Whatsapp with the
aim of interpreting the reasons, references and factors that led each of them to opt for
certain opinions. We tried to conduct a cognitive-pragmatic analysis of the speech acts
accomplished by the representative sample, moreover, we distributed a questionnaire
to around forty people in order to better interpret the conversational attitudes of the
uses.
Key words: pragmatics, verbal interactions, speech acts, verbal conflict, gender.
Recibido: 30/08/23 Aceptado: 03/09/2023
* Phd student, affiliated to Faculty of Letters and Human Sciences of Meknes (language, discourse and society
research laboratory), Morocco. E-mail: youssefouhssou2@gmail.com ,ORCID: https://orcid.org/0009-0000-
8102-1118
** Professor, affiliated to Faculty of Letters and Human Sciences of Meknes (language, discourse and society
research laboratory), Morocco. E-mail: ali.fallous@yahoo.fr , ORCID : https://orcid.org/0009-0004-3847-8410
1.- Introduction
"We cannot not communicate", a double negation that focuses on two actions:
being able to do and being able to communicate, being able to communicate and not
being able to communicate. It's an emphasis on the negative form that sets the scene
for a bilateral relationship between two inter-actants, the communicator and the listener,
reversing roles to form a conversation. Indeed, by speaking, each person is trying to
create an interaction with the addressee, which is the dialogale (Kerbrat-Orecchioni,
2015, p. 11) form of conversation. However, this other can be oneself (in the case of
monologue), which is the dialogique (Kerbrat-Orecchioni, 2015, p. 11) form of
conversation according to Orecchioni.
In Morocco, exchanges have become increasingly accomplished on the various
social media (Facebook, Instagram and WhatsApp), this usage which is a particularity of
the current generation has first created a generational conflict before bringing to the
surface a gender conflict as a social/cosmic reality. Indeed, our research hypothesis
focuses on the significance of the ideological factor in shaping and interpreting language
acts performed by users. In other words, to what extent can ideology influence the use
of signs? And what are the reasons causing the conflict between Moroccan men and
women on social media?
2.- Literature review
Communication and gender identity
«Ce qui l’est plus, et caractéristique de l’approche interactionniste, c’est de
considérer que le sens d’un énoncé est le produit d’un ‘’travail collaboratif’’, qu’il est
construit en commun par les différentes parties en présence. » (Kerbrat-Orecchioni,
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2010, p. 28). For an exchange to be dialogical, it's essential that the inter-actants are
present at the moment of interaction. It is a real act, but Orecchioni hasn't specified the
type of presence, which is far from being confined physically and bodily. An inter-actant
A who enters into interaction with an inter-actant B with the aim of communicating about
X (a person, an object, a theme, etc.), is absolutely a collaboration with the aim of
encoding and decoding appropriately to avoid any kind of misunderstanding. Moreover,
the gender of the inter-actants plays a major role in addressing the issue of
conversational exchange, as the sequence of speech acts between men differs from that
between women, and similarly between man and woman. In fact, being male or female
indicates belonging to a category, which has a cognitive encoding and decoding system
that differs from another category in terms of religious, cultural, political, social,
economic, ethical and other influencing factors. As Orecchioni mentioned, it insists on
the mutual determination between the interactants as active participants in interacting
(reception and transmission impact the conversational sequence) and on the succession
of these determinations via the principles of anticipation and feedback. That is to say,
the interactants anticipate the encoding that will be accomplished by L1 by preparing
the adequate decoding tools while implementing the appropriate formulation to respond
to L1, without denying that L1 has accomplished the same cognitive-conversational
process to encode his speech act.
The symbolism of gender identity
« Les différences de communication initiales, circonscrites à des situations
isolées et à des cas individuels, se cristallisent en distinctions idéologiques chargées de
jugements de valeur, de sorte qu’au moindre problème de compréhension elles
produisent de nouveaux clivages dans la construction symbolique de l’identité. »
(Gumperz, 1989, pp. 8-9). The relationship between language, gender and identity
reflects the linguistic, cultural and ethnological ties that inter-actants maintain during
conversational contact, making conversation an empirical image of countries, social
groups and religious groups. Defending the Caftan, the Couscous, the Halqa, the zellige,
emplies identifying one’s self as a Moroccan, being against alcoholic beverages, pork,
adultery, implies being muslim or religious. Gumperz emphasizes the initial
communicative differences in a context of exchange between an allochthonous inter-
actor and indicative natives, signalling a particular use of idiom. This usage is the target
of ideological attacks and value judgments, the normative aspect of languages, except
that individual usage can constitute the collective usage of signs for poetic, metaphorical,
phonetic, semantic and pragmatic reasons. Moreover, the initial or second use is an
expression that has meaning, which is obviously the outburst of a thought and a stance,
it is the identity of the inter-actants constructed via the symbolic use of signs.
The relevance of gender and the communicative process
« […] le but de tout système cognitif est, selon Sperber et Wilson, de se construire
une représentation du monde. Pour que cette représentation du monde lui soit utile (ce
Ouhssou Youssef and Fallous Ali / Verbal and gender conflict
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qui, dans l’esprit de la théorie de l’évolution, est indispensable), ou, tout au moins, pour
qu’elle ne lui soit pas nuisible, il faut qu’elle soit appropriée au monde dans lequel il vit,
ou, en d’autres termes, qu’elle soit vraie. » (Reboul & Moeschler, 1998, p. 82) The first
sign-processing system is the brain, and the cognitive process is then a significant phase
in the interpretation, consisting the link with cognition as its central unit. To understand
how humans’ function, we need to know how they act and react in different situations
from the moment of birth. Indeed, when it comes to their interactions with other species,
humans are uniform. However, there is no exact similarity among them, and when
similarities do exist, they are merely a natural outcome and not something noteworthy.
The concept of herds in sociology emphasizes the ideological construction of
groups, as does the notion of manipulation in communication science. Pragmatics, as a
science is concerned with the use of signs, communicating and with using one sign in
relation to another,which reveals intentions and helps to construct conversational
meaning. Having developed an entire theory of relevance, Sperber and Wilson have
brought to light a conciderable notion, the one emphasizing that representation is the
key for interpretation and thought. On this scale, every human discovers the world from
the day of his existence via the five senses (gustatory, uditory, olfactory, visual and
tactile), which allows the accumulation of an infinit number of representations
constituting one’s thought and truth. Consequently, social interactants when interacting
with each other, encode and decode the sound form, written or drawn according to the
data and representations previously affirmed as true premises while trying to change
the representations to each other so that he has resemblance.
The evaluation of representation
«Si le but d’un système cognitif est de se construire une représentation du monde
et si cette représentation du monde doit être appropriée, c’est-à-dire si el doit
représenter correctement des faits qui existent dans le monde, la question qui se pose
est celle de son évaluation. » (Reboul & Moeschler, 1998, p. 83). The two evaluative
terms of a representation are truth and fallacy; however, individuals while interacting
with each other must implement the appropriate evaluative process to ensure the right
conclusion, whether it is true or false. In the first instance, for the inter-actants to be
able to interact, it is essential that to use the same format. First of all, they must use a
language the language format which is the same human language and the same
language (French, English, etc.).
Secondly, the realization of the representation in the real world must be verified.
The famous example is that of the leopard: A1 = there is a leopard in the cave # A2 =
there is no leopard in the cave, both representations require the truth of one, which is
why the actual verification of the cave is of prime importance. In addition to the language
format, another factor of equal relevance is the ideological format or referential ideology
of information processing at the mental level. If A1 stages the ideological format of
Islam, while A2 relies on the referential ideology of nihilism or atheism, this will render
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the interaction horizonless as it speaks of a polemical debate on divine existence, during
which each of the inter-actants is fanatically attached to his or her position. « Ainsi défini,
un contexte ne contient pas seulement de l’information sur l’environnement physique
immédiat ou sur les énoncés précédents: des prévisions, des hypothèses scientifiques,
des croyances religieuses, des souvenirs, des préjugés culturels, des suppositions sur
l’état mental du locuteur sont susceptibles de jouer un rôle dans l’interprétation. »
(Sperber & Wilson, 1989, p. 31) Sperber and Wilson insist on the importance of cognitive
processing of any expression that requires decoding (interlocutor) or encoding
(speaker), as each of the inter-actants had a storage of representations that constitute
the reference or premises of interpretation.
In this sense, the definition of a context is no longer limited to the physical
elements of the conversation’s utterance, place or climate, but also includes the cognitive
aspect of the inter-actants and its impact on the conversational sequence. On this scale,
the representations that guide the cognitive operation of interpretation involve cultural,
religious, social, ethical, aesthetic and ethnic links. This is a global context that needs to
be taken into consideration in order to better decode the conversational whole as
signifiers to which we associate the appropriate signifieds so that there is interpretative
homogeneity in the interaction. Consequently, any conversational misunderstanding or
consent is the result of an equivalence of representative premises pointed out by Sperber
and Wilson as a joint shared knowledge.
The non-verbal in the digital age
«On a vu que dans les interactions ‘’mixtes’’, des séquences entières pouvaient
être réalisées de façon non verbale. Mais dans les interactions ‘’à dominante verbale’’,
le même phénomène se rencontre fréquemment à un niveau inférieur, celui des
interventions (voire des échanges). Il arrive en effet que soit réalisée par des moyens
non verbaux. » (Kerbrat-Orecchioni, 2010, p. 141) Interactions in general consist of a
heterogeneous set of language tools for interaction, in fact, verbal is most used during
everyday conversations,without denying the presence of paraverbal often as explanatory
support; nevertheless, it is sometimes sufficient to communicate via non-verbal. When
it comes to interactions on social media, more specifically in comments, we see a large
number of inter-actants opting for the verbal, except that the non-verbal is
communicated via emojis. In this sense, emojis constitute a non-verbal means of
interaction that enables users to express a representation or thought without using a
sign of the system, namely language. Through emojis one can express joy, anger, love,
insults, mockery, etc. They are small faces that symbolizes humans’ facial expressions,
sounds, body gestures and visual gestures. Some users in their daily exchanges via the
internet, use emojis to express their emotions. Some users interact with friends, family
and peers in their daily social media exchanges, using non-verbal (emojis) and verbal
(Moroccan Arabic, French, English), sometimes by using both, which makes of emojis a
paraverbal means of digital interaction.
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3. Method
Our work is a pragmatic, cognitive-interactional analysis of speech acts produced
on Facebook, WhatsApp and Instagram platforms, the latter of which have become the
new spaces of influence through influencers who are seen as models to follow. A priori,
pragmatics is an approach that emphasizes usage as a particularity of language, enabling
humanity to derive from an infinite set of phonemes and infinite number of lexemes, and
consequently an infinite number of conversations.
Participants
We have collected a selective corpus of ten comments that highlight gender
conflict via digital verbal interaction, we have selected few comments that represent a
set of interactions that keep recurring once the theme of a publication targets female or
male competitions.
Instruments
As far as the research instruments are concerned, an interview was adopted
through which we interviewed users of these platforms as well as some teachers (N=40)
via a questionnaire covering the same themes previously discussed on the
aforementioned social media platforms, mainly: women's work, female intelligence and
female success in studies. Furthermore, the corpus collection and questionnaire
distribution present the most reliable scientific and empirical means of understanding
the cultural, social and ideological reasons for conversational stance-taking in order to
answer our research problem and affirm or disprove the research hypotheses
4. Results
(M) Male – (F) Female – (Tr) Translate
Table 1: Female civil servant
(M)
(Tr) Girls are of
no use at all in
the
commandment
(M)
(Tr) Some men talk out of
opposite perceptions: female
teachers are a problem,
educated women are a problem,
female civil servants are a
problem, illiterate women are a
problem, and these men need to
rethink their positions, or else
they will remain without any
psychological or family stability.
(F)
(Tr) My brothers, don't get
married and stay in serenity,
things are easy so stop
getting worked up here.
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(M)
(Tr)They are
only useful in
the kitchen.
(M)
(Tr) May God bless you Mr.
Inspector, we always and
eternally advise our young
people to stay away from
dreamers, anyone who has a
dream far from that of building a
family, it is not useful for
marriage, not for marriage with
a female civil servant.
(M)
(Tr) Marriage is an
obligatory misfortune.
Source: Authors development
Table 2.
Women's success in studies and the teaching competition
(M)
(Tr) The girls
are veiless all year
round, except that
on exam day they
all wear veils, glory
be to God.
(M)
(Tr) I don't
know where all
these girls go after
the baccalaureate,
they disappear, you
always find boys in
decision-making
positions and girls
are rare.
(M)
(Tr) Today, there's
a cold war between boys
and girls.
(M)
(Tr) I'm blaming
the boys, not the girls;
they are the ones not
wanting to study
anymore, they're all
talkative and childish. As
a result, they need to be
addressed implicitly so
that they can have a bit
of honor, and be real
men, or else they leave
school and let the
percentage of girls who
succeed increase.
Source: Authors development
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Table 3.
The defeat of the Lionesses in the first match of the World Cup in Australia
(F)
(Tr) Soccer
is for men, with all
due respect.
(M)
(Tr) The
dreamers in Qatar,
and the pregnant
in Australia.
(F)
(Tr) And
yes, what the boys
accomplished,
these girls
multiplied by zero.
(M)
(Tr) The
coach didn't know
how to motivate the
players, it would be
better if he said
that the world cup
is played for the
post-divorce
pension and the
sum of enjoyment
and you'll see
Brésille's team
playing.
(F)
(Tr) The
pension you're
talking about, you
don't know where
to get it from,
indigent. Originally,
except for the poor
who talk about the
post-divorce
pension. Go to bed
with your mother
and leave us in
peace.
(M)
(Tr)
Brunettes shame us
on Tik Tok, Youtube,
in the Arabian Gulf,
during the World
Cup, and they win
you over in the
courts.
(F)
(Tr) It's
shameful my friend
to say that, they are
the daughters of
your homeland, you
accept that for your
sister or your
mother.
(F)
(Tr) The
brunette is the one
who gave birth to
you, and who made
us ashamed when
he fathered you.
(F)
(Tr) 6-0
even though
they played in
Caftans.
Source: Authors development
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Table 4.
About manifestation of LGBT in the capital Rabat
(F)
(Tr) There are
those who fight against
corruption and those who
fight for corruption, there
is no power but that of
God.
(M)
(Tr) well said
(M)
(Tr) We need to
exterminate these LGBT
people and this poisonous
feminism.
(F)
(Tr) I swear you
didn't lie; those deserve a
new Hitler.
(F)
(Tr) Yes, and
burning them so that there's
no homosexuality or color,
that's really crap.
(M)
(Tr) Homosexuals
are exiled from the nation,
as did Omar Ibno Khatab
may God be pleased with
him with an elegant,
handsome man who
seduced women, he had
expelled him from the
Medina.
Source: Authors development
Table 5.
Non-verbal exchange about LGBT manifestation
Source: Authors development
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150
Source: Authors development
Source: Authors development
50%
17%
33%
Graphic 3. Women's work
for Against Neutral
11
21
16
8
5
40 40 40 40 40
0
10
20
30
40
50
Graphic 4.The refusal of
women's economic contribution
to the household
57%
43%
Graphic 1.Men and Women
are
one superior to the other Equals
Yes
0%
No
25%
intelligence
is individual
and plural
75%
Graphic 2. Women are
smarter than men
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Source: Authors development
5.Discussion
The conversational exchange on Facebook, Whatsapp and Instagram platforms
highlights a heated debate between the feminine and masculine genders regarding their
roles in today's society compared to the past. Both men and women express their
opinions, demonstrating their presence and interaction. However, it's worth noting that,
in the comments section, verbal speech acts often take precedence over non-verbal
reactions due to the unique nature of these platforms. The catalyst for interaction is an
individual who shares a post that sparks hundreds of comments, creating a ripple effect
of interactions with the content. These discussions draw the attention of one or more
participants. One recurring conflict in these social network interactions revolves around
the female civil servant, particularly concerning the consequences of marrying a working
woman. In fact, like any debate, there are supporters and opponents; however, a large
number of comments insist on the disadvantages of a marriage with a working woman
(the education of children, the household economy, divorce, etc.,). Some even argue
against marriage altogether, citing the negative impact on a man's psychological,
economic, and overall health in the long term. In this sense, encoding and decoding
highlights the mutual determination of the conversational sequence because
transmission and reception impact the exchange and triggers estimated reactions.
By observing hundreds of comments on Instagram, more precisely the Hespress
page which announced the defeat of the Atlas lionesses in the first World Cup match, we
noticed a large number of interactants who despise women, who insult them, and those
who call for banning women from playing football, on the other hand, others, in a limited
number, encourage and support the lionesses. The verbal conflict in the interactions
34
9
8
1
40 40 40 40
0
10
20
30
40
50
his personal effort strategic vision of
states
male disinterest male weakness
Graphic 5.The success of women in education is due to
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between users of social networks has removed the mask on social opinions, these are
social interactions indicating an ideological, social or religious stance in the digital age,
these are identities of groups and social organizations that communicate their position.
At a time when divorce is increasing in Morocco, the attack that female civil servants
have suffered has become obvious, freedom of expression allows each of the two clans
to express their point of view except that opponents of the phenomenon of women's
work rely on religion as a reference and supporters opt for human rights. The impact of
religion and its importance for the Moroccan citizen remains invincible and no
competition threatens the effect of religious discourse given the religious attachment of
the majority of Moroccan interactants. Furthermore, it is acceptable to express an idea
that fits with one's principles in order to indicate one's identity but what is threatening
is the fact of imposing such idea on an entire country, the debate on women's
employement is socially fruitful however, without creating conflicts and fanatical acts
(verbal or physical attacks, insults, affronts, etc.).
The conflict between man and woman comes to the surface at the moment when
there was an announcement or publication that depicts the competition of one gender
over the other, Hesspress published on its official page on Instagram the percentage of
girls who have passed their baccalaureate compared to that of boys. In fact, in terms of
statistics, girls present a high percentage, except that these figures have caused
interactions that attack all together: the system, women's clothes and men’s attitudes.
There are those who say that girls cheat since they are revealed all year round but on
exam day they put on the veil, those who reduce female success to challenges that do
not reach management positions. On the other hand, interactants who affirm that
women demonstrate competence given the results they achieve in teaching and other
sectors, while criticizing people who assert that women's place is at the kitchen (hashtag
widely shared). Furthermore, it is necessary to mention that there were interactants who
indicated the existence of a cold war in the comments reporting the gender conflict
between Moroccans on social networks. Indeed, initially, the cognitive representation
that pushes some to attack the success of women is obviously “women should not work”
based on religion and Koranic verses. Secondly, the one that leads some to defend
women is that “women have the right to work” by presenting human rights as a reference
for argument. In this sense, the representation is the initial form of all thought which
makes the interactants act and react, the opposition of thoughts is the result of the
oppositions of representations as a basic set of sign processing.
The language format and the language used by the interactants on social
networks do not present any obstacle to exchange, they overlap between standard
Moroccan Arabic and French. What distinguishes them empirically is the ideological
format when the theme of the conversation results in a competition of the valorization
of one gender over the other. However, when the theme does not threaten the
domination of one gender over the other, we see a certain interactional consent.
Hespress published on its Instagram page the image of a demonstrator in women's
clothing waving the multi-colored LGBT flag and calling for men's rights to sexual
freedom. This image provoked reactions from women and men constituting the same
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conversational meaning, namely marginalization, torture, punishment, condemnation,
imprisonment, death and pain for these people who, according to their expressions, seek
to destroy societies. and that these people are manipulated by secret organizations. At
this scale, the conversation highlights two representations, the first is verifiable but the
second is neither: R1 = there are LGBT people # R1 = there are no LGBT people => in
societies, we listen to people who officially declare that they are lesbian, gay, bisexual,
etc. R2 = there are organizations that support and finance these movements # R2 =
there are no organizations that support and finance these movements. R2 in the negative
or affirmative form cannot be verified since it is a representation that touches on
conspiracy theory. Furthermore, the religious ideology of Moroccan interactants asserts
that these people must be punished because God created man and woman physically
distinct so that they can procreate. Consequently, LGBT people are exceptional cases
demonstrating mental illness or rape cases at childhood, which require medical and
psychological monitoring in order to return to their normal life. The representative
evaluation made it possible to identify consent between the interactants (man and
woman) when discussing LGBT, but we were not able to verify the representation based
on the conspiracy theory and that which concerns the mental and the psychological state
of LGBT people given the empirical uncertainty of the data.
Through this analysis, we can deduce that the ideological framework, a fortiori,
accentuates verification challenges (true or false / real or unreal), thereby emphasizing
the contentious nature of the conversations that delve into individual or collective
ideologies.
The red-faced [ ], middle finger [ ] and the vomiting emoticon [ ]
are emojis used by inter-actants to communicate a representation that expresses a
conversational positioning, namely the inadmissibility of behaviors and demonstrations
that appeal to LGBT rights. Men and women sharing the same representation, which has
not given rise to conflict between them given the mutual knowledge shared, a religious
reference (history of the people of Lot) that has guided their stance. What interests us
in this interaction is, of course, the dominant absence of conflict between men and
women, with no competition threatening one of the two genders, since the theme of the
interaction concerns a third LGBT gender. Admittedly, there are a small number of inter-
actants who demand respect for the sexual freedom and freedom of people who have
chosen to be different, but these inter-actants have been cruelly insulted and threatened
with death as LGBT people. Furthermore, at the international level, we note that this
subject has provoked a good number of interactions. We can cite figures who have
expressed their position about this question of choice of gender: Donald Trump, Vladimir
Putin, Emmanuel Macron, Joe Bayden, who represent large States with the power to
discuss subjects remaining taboos in our society given the rarity of LGBT practices or
the discreet practice of such freedom.
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6. Conclusions
As a conclusion, verbal interactions between users of social networks (Instagram,
Whatsapp and Facebook) feature expressions that reveal a scientific, ideological,
political, economic, social and/or religious positioning. This individual language act is
accomplished in reaction to a publication which may be a reality asserted by media
agents, questions or promises from an actor. Indeed, we have noted that when the
theme treated by the interactants presents a competition between man and woman, this
creates an interactive conflict since each of the two genders tries to defend him/herself
by constituting a group of the gender who defend themselves.
On the other hand, when the theme dealt with concerns an LGBT category,
Moroccan men and women often adopt (in some distinctive cases) the same position,
namely “the prohibition of the deconstruction of the social and religious mores of
Morocco. ". Furthermore, we explain the gender conflict in verbal interaction by the fact
that there was a social change in the roles occupied and preoccupied by men and women,
during the 50s, 60s, 70s, 80s and even 90s, the number of women working in Morocco
has been too small; yet, women lately have become active members socially, politically
and economically. This social change unilaterally concerns the role of women in society.
Accordingly, men have not directly undergone this change since they work, marry and
form a family. In this sense, the man maintains his traditional role in his interaction with
a woman who no longer resembles his affirmed representation of a Moroccan Muslim
woman (his mother, his grandmother, his aunts, etc.). This is one of the factors that
explain the heated interactions between men and women on social media. However, it's
important to recognize that this is a transitional period that necessitates social,
economic, and religious adaptation. The ultimate goal is the success of the Moroccan
family, society, and the Moroccan state.
Bibliographic references
• Kerbrat-Orecchioni, C. (2015). « Nouvelle communication » et « analyse
conversationnelle ». Armand collin, 11.
• Gumperz, J. (1989). Engager la conversation: introduction à la
sociolinguistique interactionnelle. Paris: Les Editions De Minuit.
• Kerbrat-Orecchioni, C. (2010). Les interactions verbales, tome 1. Paris: Ed.
Armand Colin.
• Reboul, A., & Moeschler, J. (1998). La pragmatique aujourd’hui. Paris: Ed.
Seuil.
• Sperber, D., & Wilson, D. (1989). La pertinence: communication et
cognition. Paris: Les Editions de Minuit.