The Neo-Aramaic or Modern Aramaic languages are
varieties of
Aramaic that evolved during the
late medieval and
early modern periods, and continue to the present day as
vernacular (spoken) languages of modern Aramaic-speaking communities.[1] Within the field of
Aramaic studies,[2] classification of Neo-Aramaic languages has been a subject of particular interest among scholars, who proposed several divisions, into two (western and eastern), three (western, central and eastern) or four (western, central, northeastern and southeastern) primary groups.[3][4]
Christian Neo-Aramaic languages have long co-existed with
Classical Syriac as a literary and liturgical language of
Syriac Christianity.[6] Since Classical Syriac and similar
archaic forms, like
Targumic Aramaic (old Judeo-Aramaic variety) and
Classical Mandaic, are no longer vernacular, they are not classified as Neo-Aramaic languages. However, the classical languages continue to have influence over the colloquial Neo-Aramaic languages.
During the
Late Antiquity, and throughout the
Middle Ages, the linguistic development of the Aramaic language was marked by the coexistence of literary and vernacular forms. A dominant literary form among Aramaic-speaking Christians was Edessan Aramaic (Urhaya), that came to be known as
Classical Syriac (a term coined by western scholars). At the same time, Aramaic-speaking
Jews had their own literary languages (
Judeo-Aramaic languages). Along with dominant literary forms, various
vernacular forms were also spoken, with distinctive regional variations. By the
late medieval period, literary forms used by Aramaic-speaking Christians were confided mainly to the religious sphere of life (liturgical use), while vernacular forms continued to develop into the
early modern period. Gradually, some of those Neo-Aramaic vernacular forms also started to be used for literary purposes.[11]
During the 19th century, systematic studies of Neo-Aramaic languages were initiated for the first time,[12] and by the beginning of the 20th century some Neo-Aramaic varieties already entered into the modern phase of their linguistic development, marked by the appearance of various Neo-Aramaic publications, and also by the establishment of modern schools and other institutions.
That development was severely interrupted by the breakout of the
First World War (1914–1918) and the atrocities committed against Aramaic-speaking communities during the
Seyfo (genocide). The displacement of many communities from their native regions disrupted the linguistic continuum, and also created new groups of Neo-Aramaic speakers throughout the
diaspora. Those events had a profound impact on further development of Neo-Aramaic communities, affecting all spheres of life, including various cultural issues related to their language.[12]
Red markers represent Christian Neo-Aramaic varieties while blue represents
Jewish ones and purple represents both spoken in the same town.
Throughout the history of
Aramaic language, a dialectal boundary dividing western and eastern varieties has existed, running transversely across the
Syrian Desert from southeast to northwest.[13]
The other Neo-Aramaic languages are all eastern varieties, but with little homogeneity. Most distinct in this group is
Modern Mandaic, which has low intelligibility with other varieties. It is the direct descendant of
Classical Mandaic, which traces its roots back to the
Persian-influenced Aramaic of the
Arsacid Empire. Modern Mandaic is spoken fluently by no more than about a few hundred people.
Speakers
The number of modern speakers of Neo-Aramaic languages is estimated from approximately 575,000 to 1,000,000, the vast majority of whom are
Assyrian people. The largest of subgroups of speakers are
Assyrian Neo-Aramaic with approximately 500,000 speakers,
Chaldean Neo-Aramaic with approximately 240,000 speakers,
Turoyo (Surayt) with approximately 100,000 speakers and a few thousand speakers of other Neo-Aramaic languages (i.e.
Modern Judeo-Aramaic varieties and
Bohtan Neo-Aramaic, among others), which give a total of over 870,000 Neo-Aramaic speakers.[15][16][17]
^“…Maaloula Syriacs have maintained their Syriac identity since ancient times, and there is ample evidence of their Syriac heritage, especially in Maaloula, Ain Tineh, Bakhah, and Jubaadin…“, translated quote from the book إلياس أنطون نصر الله في معلولا, p. 45
Arnold, Werner (2012).
"Western Neo-Aramaic". The Semitic Languages: An International Handbook. Berlin-Boston: Walter de Gruyter. pp. 685–696.
ISBN9783110251586.
Häberl, Charles G. (2012).
"Neo-Mandaic". The Semitic Languages: An International Handbook. Berlin-Boston: Walter de Gruyter. pp. 725–737.
ISBN9783110251586.
Jastrow, Otto (2012).
"Ṭuroyo and Mlaḥsô". The Semitic Languages: An International Handbook. Berlin-Boston: Walter de Gruyter. pp. 697–707.
ISBN9783110251586.
Tezel, Sina (2015).
"Arabic or Ṣūrayt/Ṭūrōyo". Arabic and Semitic Linguistics Contextualized: A Festschrift for Jan Retsö. Wiesbaden: Harrassowitz Verlag. pp. 554–568.
Tezel, Sina (2015).
"Neologisms in Ṣūrayt/Ṭūrōyo". Neo-Aramaic in Its Linguistic Context. Piscataway, NJ: Gorgias Press. pp. 100–109.
Waltisberg, Michael (2016). Syntax des Ṭuroyo (= Semitica Viva 55). Wiesbaden: Otto Harrassowitz Verlag.
ISBN978-3-447-10731-0.