Monthly Archives: May 2015

Additional symbols for Qatari culture based on ARASAAC symbols.

Over the last few months Dana Lawand (as the project graphic designer) has been building up a guide to the changes she has been making to the symbols that have been developed for each voting session.  Here are just a few of the early guidelines that may help others working in the world of localisation.

Qatari dress code

  • Emphasis on Qatari dress code in public. How men and women appear in their traditional clothing in public. Culturaly appropriate dress for young women, children are too young for the rules of the dress code so their dress is more colourful and casual and even westernised at times depending on age.






Local Landmarks

  • Food, museums, animals, sight seeing have been added or adapted to suit the locality – one humped camels and food with a joint rather than small pieces etc.local items

Arabic language

  • Words that appear within the boundaries of a symbol have been changed to the Arabic language so calendars, nonsense words used on the phone such as ‘blah, blah, blah and when writing.
  • Appropriate orthography has been used – numbers go left to right, no capitals, cursive script from right to left.

wording for Arabic





Skin tone

Social settings

  • Dress code has been much debated and voted upon with mixed results as has the need for
  • Appropriate male and female gatherings, the two (men & women) are commonly separated.

social settings


Vehicles, homes and technology

  • In Qatar cars have to cope with desert as well as the city life in the fast lane.  Drawings of various types of new model vehicles have been created from the land cruiser to the truck.
  • The latest smart phones are widely purchased by Qataris and of course contain Arabic numerals and language systems.
  • Homes owned by Qataris are normally large and have high walls surrounding them, whereas the migrant population tend to live in flats or smaller clusters of houses.

 cars, houses and phones

Voting on lexical concepts for the classroom and for communication.

This report comes thanks to Amatullah Kadous

symbol comparison

Comparing ARASAAC symbols on left to Arabic Symbol Dictionary versions.

On May 12th, 2015 the Mada Assistive technology Center hosted the first voting session for the second batch of symbols. The session was attended by 10 voters, including 3 Mada staff members, 3 speech therapists from the Child Development Centre in West Bay, 3 staff members from Shafallah special needs school and the Head of the Speech Therapy Department at Qatar Academy.



Via the online symbol management “quick vote system”, participants voted on 66 symbols that had been developed or adapted from the ARASAAC symbol such as  “drive” or “Allah” (God).

There was a debate as to the importance of words used in the classroom with older students and those words or phrases needed for daily communication.   Some felt that there should be a mix at this stage despite the fact that the words had been provided by schools.  Dr. Imad Deeb a speech therapist specializing in developing Arabic literacy programs for people with special needs made the comment that “there are 3 different levels of vocabulary: General academic vocabulary, Specific academic vocabulary and the common vocabulary; (some of) the words presented today are academic and from the MSA (from texts) and the MSA doesn’t represent any dialect, nobody uses these words to communicate, the vocabulary presented today is so different than the level of a child with disability. The words are abstract and complex, they don’t match the needs of our children”

collective response manners
An example of this were the words  “collective response” and “manners”  (translated from the Arabic list)  provided by a school covering a wide age range (K-12).  Many voters said that they had never used such a symbol with the AAC users they were supporting, one voter stating, “It’s a very abstract word, very difficult to explain it to a child, I’ve worked with children for more than 20 years, I’ve never used this word, why is it in your list?”  But if the Arabic had been adapted  to represent ‘everyone answer’ and ‘please be good’  would there have been a different reaction.

“Woe to the makers of literal translations, who by rendering every word weaken the meaning! It is indeed by so doing that we can say the letter kills and the spirit gives life.” Voltaire

It was time to re-evaluate the methods used to collect the core vocabularies. It was decided that different lists may have to be targeted at different voters in the AAC forum whilst prioritising the core communication vocabularies.  For example 3 lists from a specific special needs school in Qatar had come from the Arabic department who had come together and created the vocabulary based on words commonly used in text books and concepts from Islamic Studies – these were the lists that contained words such as collective response, manners, memorise and even monotheism.  All the other lists were based on symbols used in conversation or taken directly from classrooms including visual timetables, communication boards, grids, what speech therapists working with AAC users perceived as the most commonly used symbols and symbols used for signage around the special needs school.  By keeping the 3 curriculum based lists separate the final core vocabulary list reflected a communication based vocabulary and any more complex words or word phrases would be kept for a separate higher level literacy based  vocabulary.

The team also discussed the possibility of arranging for a group of users, parents and professionals supporting AAC users to vote on the final core vocabulary; to add and remove words they believed should or shouldn’t be in place.  In this way there would be a local consensus that the collected data was valid based on usage.   This was actually a suggestion that originally came from one of the voters “you have to set your proper list of vocabulary and invite us to vote on the list before starting to create new symbols” !  It highlights  the value of using a participatory approach and including users and their supporters in the decision making processes.

There was also another discussion about the clothing type to be used throughout the Arabic Symbol dictionary i.e. traditional Qatari clothing (black dress and hijab for women and white dress and headpiece for men) or clothing more suitable for the broader Arab region (coloured clothing with hijab for women). One speech therapist explained how her Egyptian student would not be able to identify with the character in our symbol that was wearing Qatari clothing. She also questioned what the scenario would be like for a Qatari AAC user who travelled abroad. Her suggestion was that we use stick figures. The team had already discussed this issue at the beginning of the symbol designing process, and decided that this problem needed to be put  to those who would be using the symbols most. A symbol survey was created which 50 therapists, parents and special needs teachers completed regarding their preference for clothing type (Qatari vs Arab clothing) and drawing type (stick figures vs full drawing of male and female characters). The results noted in the previous blog entry showed a preference for clothing that represented the broader Arab region and full drawing depictions as opposed to stick figures.

The team has realized how passionate everyone is for their opinions to be heard as all have valid rationales for their preferences. In order for the dictionary to be useful and for it to be used, it is essential to cater for the broadest range of users and supporters possible.  it has been decided to incorporate characters with Qatari clothing in the situation where there are more than one character but leaving the majority of characters in Arab clothing. Furthermore, it will be possible to make as many stick figure options available via the ARASAAC symbol lists as well as those developed for a research project by one of the team members as part of her Master’s degree from the University of St. Joseph in Lebanon.