Квебек француз тіліндегі діни тілге қатысты айқас сөздер

Profanities in Quebec French

Quebec French profanities, known as sacres (singular: sacre; , "to consecrate"), are words and expressions related to Catholicism and its liturgy that are used as strong profanities in Quebec French (the main variety of Canadian French) and in Acadian French (spoken in Maritime Provinces, east of Quebec, and a portion of Aroostook County, Maine, in the United States). Sacres are considered stronger in Québec than the foul expressions common to other varieties of French, which centre on sex and excrement (such as merde, "shit").

In Québec French, swear words can be combined into more powerful combinations to express extreme anger or disgust.

A slang term with the preposition en means "a lot of": d’la bouffe en tabarnak (or en crisse, etc.) means "a lot of food", similar to English constructs such as "fuck ton" or "shitload". Sacres are often used as verbs too. For example, crisser une volée means "to beat the fuck out of", "to kick one's ass" or, more literally, "to give a beating", where crisser is used as a stronger form of "to give" (donner in French). There are constructions like détabarnaker or décrisser, which means "to leave" or "to destroy", using the dé prefix, which is about separation. Others include s’en câlicer or s’en crisser ("to not give a damn"), sacrer son camp or crisser son camp ("to run away"), and décâlisser. Some are even found as adverbs, such as sacrament, meaning "very" or "extremely", as in C’est sacrament bon ("This is really good"). En tabarnak or en câlisse can mean "extremely angry". In the movie Bon Cop, Bad Cop, Quebec actor and stand up comic Patrick Huard's character teaches Colm Feore's how to swear properly. These expressions are found less commonly in literature, but rappers and other singers often use criss and câlice as a rhyme. More traditional singers also use these words, such as Quebec singer Plume Latraverse. One fine example of the use of sacres as different word classes is a dialogue by Les Cyniques called Le cours de sacres. The phrase Jules, étant irrité, a expulsé violemment Jacques qui était en colère ("Jules, who was irritated, violently ejected Jacques, who was angry.") becomes Le sacrament qui était en calvaire a calissé dehors l’ostie en tabarnak ("That fucker, who was pissed off, kicked out that dickhead, who was fucking furious.") with each content word (noun, verb, adjective or adverb) replaced with a profane synonym. This usage of sacres is similar to the form of Russian swearing known as .

The expression of ideas linked to the Protestant (Huguenot) faith can be considered, looking at both the initial meaning expressed by the swear words and the geographic origin of the settlers of New France. Since the roughly twenty initial words have generated close to four hundred euphemisms and thousands of set constructions, all equally present in all regions of Quebec, it would make more sense to have them begin their development at an earlier time than the mid nineteenth century.

The main Quebec swear words refer to aspects of Catholic worship and practice that Calvinists have historically rejected or objected to, including eucharistic adoration, transubstantiation, the Virgin Mary (viarge) and simony (simonaque). They are expressed in French rather than Latin. «The reformers unanimously rejected transubstantiation, understand that words alone are not strong enough to illustrate this philosophy.» and «You have to understand the hatred they feel in the face of what they perceive as a fraud.»

About a third of the established settlers came from the Pays de Caux in the Northern part of Normandie «The Pays de Caux formed a kind of triangle bounded by the port cities of Rouen, Dieppe and Le Havre. These three communities stand out as the only real points of concentration (settler provenance in Normandy)» also «The Pays de Caux housed probably the largest concentration of rural Protestants north of the Loire» and another third from the Poitou area (which includes Angoumois, Aunis, Saintonge), where lived France's greatest concentrations of Huguenots at that time. It appears that throughout the New France period, settlement originated from French Protestants strongholds as the increasing pressure from the Counter Reformation made it harder and harder for them to live in France. This would suggest that Quebec swear words were originally an expression of their religious principles.

The use of liturgical profanity is not unique to Canadian French or Quebec. In Italian, although to a lesser extent, some analogous words are in use: in particular, ostia (host) and (more so in the past) sacramento are relatively common expressions in the northeast, which are lighter (and a little less common) than the typical blasphemies in use in Italy, such as porco Dio (pig god) and porca Madonna (see Italian profanity). Modifying the terms into euphemistic equivalents is used in Italy; for example, ostia is commonly modified to osteria (a type of restaurant). The word sacramento has produced the verb sacramentare, which colloquially means "to use blasphemy". Other dialects in the world feature this kind of profanity, such as the expressions Sakrament and Kruzifix noch einmal in Austro Bavarian and krucifix in Czech. La hostia is an expletive expression in some Spanish dialects. In Catalan, hòstia is used and is frequently abbreviated to osti. Spanish also uses me cago en ("I shit on ") followed by "God", "the blessed chalice", "the Virgin" and other terms, religious or not. It can be shortened to just ¡La virgen! or ¡Copón bendito! ("Blessed chalice!"). In Romanian, the profanity anafura mă tii! ("Your mother's host!") is sometimes used with "Easter", "Christ", "Cross", "Commemoration" (parastas), "sacred oil lamp" (tu i candela 'mă sii), "God", "Church", etc. Sheila Fischman's translation of La Guerre, yes Sir! (published under that title in French and English and meaning roughly "War, you bet! "), by Roch Carrier, leaves many sacres in the original Quebec French, since they have no real equivalent in English. She gives a brief explanation and history of these terms in her introduction, including a few not listed here. At a crucial point in the story, a boy swears in the presence of his father. For the first time, instead of beating or punishing his son, the father swears back. This represents the boy's passage into manhood. Irish Catholics of old employed a similar practice, whereby "ejaculations" were used to express frustration without cursing or profaning (taking the Lord's name in vain). This typically involved the recitation of a rhyming couplet, where a shocked person might say, "Jesus who, for love of me / Died on the Cross at Calvary" instead of "Jesus!" This is often abbreviated simply to "Jesus hoo fer luv a me", an expression still heard among elderly Irish people. "Jesus, Mary and Joseph!" is used in Quebec French: Jésus, Marie, Joseph! Hungarians, primarily Catholics, follow the same suit: instead of Isten (God) or as a curse, az Istenit! (the God of it! ), they often use another word which also begins with is: iskoláját (the school of it!) or istállóját (the stable of it! ).