The current paper explores evil curses in the Bani Buhair tribe, which is located in the southwestern part of Saudi Arabia. It shows that cursing in Bani Buhair is a well-constructed speech act that follows linguistic rules and patterns. Buhairi cursers formulate their evil curse constructions by deriving verbs from the consonants of the roots of the preceding words in the discourse. These derivational strategies are of four types: (i) full morphological derivation with full semantics, (ii) full morphological derivation with different semantics, (iii) partial morphological derivation with different semantics, and (iv) full morphological derivation with no semantics. Analyzing the evaluations of these evil curses by cursers, cursees, and two witnesses from the audiences, the paper argues that evil curses are non-impolite phrases that reinforce solidarity between Buhairi in-groups. The paper demonstrates that Haugh and Bousfield’s (2012) model of mock impoliteness accommodates evil curses better than the other dominant politeness and impoliteness models, proposed by Brown and Levinson (1987) and Culpeper (1996) respectively.

中文翻译：

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在沙特阿拉伯模拟不礼貌：邪恶诅咒的策略

目前的论文探讨了位于沙特阿拉伯西南部的 Bani Buhair 部落的邪恶诅咒。它表明 Bani Buhair 中的诅咒是一种结构良好的言语行为，它遵循语言规则和模式。Buhairi 诅咒者通过从话语中前面单词的词根的辅音派生动词来制定他们的邪恶诅咒结构。这些推导策略有四种类型：（i）具有完整语义的完整形态推导，（ii）具有不同语义的完整形态推导，（iii）具有不同语义的部分形态推导，以及（iv）没有语义的完整形态推导。分析了诅咒者，诅咒者，以及来自观众的两名证人对这些邪恶诅咒的评价，该论文认为，邪恶的诅咒是加强布海里族群之间团结的非礼貌用语。该论文表明，Haugh 和 Bousfield (2012) 的模拟不礼貌模型比分别由 Brown 和 Levinson (1987) 和 Culpeper (1996) 提出的其他主要礼貌和不礼貌模型更能适应邪恶的诅咒。