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Fassi koine, attaching himself to an urban modernity. Both sons married rural women whose language varieties shifted to the new Fassi koine over time, though they would shift back to their rural forms when interacting with relatives from the countryside. All the children of both families, with the exception of one daughter (of the old Fassi-speaking father), had adopted the new Fassi koine, intertwined with French. In interviews with family members, they were all cognizant of the differences, even teasing each other about their linguistic identities and appropriating Jebli and old Fassi to embody the well-known socially evaluated identity distinctions. To speak, listen, and write in Fez was to calibrate values associated with persona stereotypes of Moroccan relationality, many of which were linked in some way to a form of Arabic. But Arabic was a shifter: it meant different things to different people at different times, as you will read in the coming chapters (see also Schulthies 2015).
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