Family Literacy – A Case Study
2005
Introduction
Children who are immersed at home in their parents’ first language, different from the language around, and who acquire it as a heritage language, are not unusual. Parents who know a foreign language to various degrees are known to support their children and help them when they study it at school. How many parents though, who have acquired an additional language, take it upon themselves to introduce their children to that language even before they reach school? probably not too many.
M (mother) and F (father), who live in Western Canada, are introducing their two sons, A. (3 years old) and B (1 ½ years old) to Hebrew on top of English, their first language. This paper will offer a description of their practices. It will differ from case studies focused on preparations for literacy, as the emphasis here is not necessarily on reading and writing. Even though eventually the parents are planning to enrol the children in a dual curriculum school, in which Hebrew literacy is expected, at this stage they are concentrating their efforts on exposing the children to the spoken language and on fostering a positive attitude towards it.
Detailed description and discussion will be offered in an attempt “to capture the relevant nuances” of this family context (Purcell-Gates, 2000). Moreover, I will try to examine the potential of parents with considerable funds of knowledge (Mole, Amanti & Gonzzalez, 1992), and determination (albeit without the pedagogical expertise for language teaching), to effectively transmit to their children a language that they themselves are not proficient at.
Data Collection
I have known M. & F. for several years already, first as my students and since as friends. Therefore, some of the information offered in this paper might come from previous knowledge.
Two interviews were conducted (in Hebrew), first with M. and second with F. at their home, with some observation of their practices with the children. The interviews were recorded and transcribed. Quotes from them appearing in this paper were translated into English.
While visiting for the first interview I talked with A., the older child, read him a story and tried to get an impression of his competence.
I accompanied the family one Saturday morning (their Hebrew day of the week) on their 45 minutes walk to the synagogue to witness their talk with the children and converse with them some more informally. I stayed with them at the synagogue during services and for the lunch that followed. No notes were taken then and there in respect for the Jewish observance which prohibit writing on the Sabbath.
Unfortunately, because of time constraints, I could not observe F. while reading a Hebrew story to A. and had to be satisfied with his description about his reading strategies.
The description offered here is therefore, a combination of parents input, my impressions and information about the family that I previously had.
Also, the draft (except for introduction and discussion) was sent to the parents to read and comment about. The few corrections were accordingly inserted. The completed paper will be sent to them.
Because of the limited scope of this paper the focus has been only on Hebrew. The family English (L1) literacy practices, even though quite relevant, will not be described or discussed, but only occasionally alluded to. Based on my impression it will be sufficed to mention that in general, the availability of print in the home, the practices of talk and book reading, and the educational objectives of the family seem to be compatible with what it usually described as main stream children’s preparation for literacy.
Also, most of the discussion will refer to the older child (3), A.
Family Background and Parents’ Hebrew
The family lives in a middle class neighbourhood in a western Canadian city. They lead a liberal observant Jewish way of life. Both parents were born and raised in Vancouver and attained academic education. The mother (M.) was self employed, and now works at home raising the children. The father (F.) is a civil servant, but very involved in the children’s upbringing.
As a child M. learned to read and write Hebrew in a Jewish afternoon school without much comprehension. She started learning Hebrew seriously in Israel after finishing high school. She took a summer immersion course (Ulpan) followed by another semester, both at the Hebrew University. She was able then “to do errands in Hebrew and have conversations and debates with friends”. Ten years later she went back to Israel for two more immersion courses. She started with the intermediate level and continued to the advance “which was already too difficult”. Through the years she has taken also various courses in Jewish religious studies, reading and exploring the classical texts (Bible, Talmud etc.).
As a child F. went to the same afternoon school as M. with similar outcome. He learned his basic vocabulary though, in a Zionist summer camp to which he went between the ages 8-14, and later on, between the ages 17-19 as a counsellor. He estimates acquiring about 500 every day Hebrew words used regularly in camp (within English sentences). There were no formal Hebrew classes in camp. At 19 he went to Israel and spent few months working in a Kibbutz (cooperative village), where he learned much Hebrew in an informal way. He took a summer immersion course at the Hebrew University, started with the second level (low intermediate) and by the end of it was told that he can skip the next level and continue in the advanced class. He did not continue, but went on to work for a year as a ski instructor in the only ski slope in Israel. He instructed only Hebrew speakers who did not have a command of English. After returning to Canada he kept on visiting Israel many times and every time would ‘update’ his Hebrew.
After M. & F. married they took private weekly Hebrew lessons. They used advanced level textbooks and worked seriously on their homework. They did so for a year and a half (until A was born), and progressed very nicely.
Since 2000 following another trip to Israel, they decided to assign the Sabbath (from Friday at sunset till Saturday night) as Hebrew time, in which they would speak only Hebrew with each other and make time to read aloud Hebrew books to each other. Their favourite reading is in fact, a translation from English, ‘Harry Potter’, which they keep reading to date, working now through the forth volume. M. doesn’t think it is too difficult as “one does not have to understand every word. F. likes to understand everything, so he looks words up in the dictionary later. I don’t have the patience”.
Attending synagogue services every Saturday helps them retain their classical Hebrew (from prayer book and Bible reading). Also, in the synagogue more than in other circles, they have an opportunity to speak Hebrew with Israeli friends, which mostly F. makes sure to use.
They don’t use the Internet to read or listen to Hebrew, but if they have an opportunity (i.e., Jewish Film Festival) they would watch an Israeli movie.
Parents’ Current Level of Hebrew
Since the birth of A. they have not taken any formal Hebrew classes. M. feels that her grammar has weakened. She admits that she feels less comfortable speaking the language than F. who is more advanced and more fluent. “F. corrects my mistakes. I am not so good with languages”. She is not discouraged though, and keeps speaking the language on Saturdays, with F., with Hebrew speakers at the synagogue and with the children. F. feels that he is losing some and gaining some at the same time. Indeed, both have enriched their Hebrew vocabulary with words related to raising children (diapers, toys, tricycle etc.). F. is very careful to inquire among Hebrew speaking friends about every useful word missing in his vocabulary and to adopt it.
Why Hebrew?
Parents who impart knowledge of and pride in their culture seem to foster their children’s confidence in their ethnic identity (Noll, 1998). M. and F. are immersed in their Jewish traditions and culture and want to pass it on to their sons.
For M. Hebrew is important because Israel is important. She feels that while there, one should be able to speak the language comfortably. Also she considers Hebrew to be part of her Jewish identity. By understanding the prayers and the Bible while at services, she relates more strongly to her religion. For the same reasons she wants the children to learn Hebrew.
For F. learning Hebrew is important in order to keep strong ties with the Jewish people and the state of Israel. He has realized that Israelis appreciate people who make an effort to learn the language. Knowing Hebrew is a matter of Jewish identity. The religion is not the most important. It is only a part of this identity.
When he was a child it was enough to be part of the Zionist movement in order to feel this identity deeply. They were idealists then. But today is a different era. He assumes that they, and probably their children, will live in Vancouver all their lives. He has realized that if they live in the Diaspora and want their children and grandchildren to be Jewish, they have to work hard in different directions: religion, language, ties with Israel, connection with Israelis.
M. and F. plan to go to Israel with the children when they are 9-10 years old for a year or a year and a half. They hope that if the children know about it ahead of time, they will be motivated to prepare themselves and learn the language in order to be able to sit in an Israeli classroom.
M. would like the children to be able to speak, understand and read. But for the next several years she just wants them to feel that this is an important language and to have fun with it.
F. would like the children to be able to speak fluently. He wants the children to feel comfortable in Israel, to feel that this is their homeland. He has learned that you cannot feel this way unless you know the spoken language and can communicate with the people. As far as he is concerned, the access to texts is indeed secondary. Reading, modern and classical, can help speaking (and vice versa), but is not the primary objective.
Are Possible By-Products of Learning L2 a Consideration?
F. is not concerned about it, while M. is aware of the benefit for children who learn early an additional language. They will probably learn more easily other languages as well as music and Math. It is clear though, that for both parents this is not the reason for their trying so hard to impart Hebrew to their children.
Hebrew Around
To how much Hebrew, whether at home or outside, and not directed at them, are the children exposed?
Hebrew Spoken and read aloud
M. & F. have been consistent in their conversing only in Hebrew all through the Sabbath, as they did before the children were born.
At this stage they are still able to use Hebrew also as their ‘secret language’, when they don’t want the children to understand. But this might not last for too long. Already A.’s curiosity is raised in such instances when he reacts with: ‘What did you say?’ This says M. jokingly might encourage him even further to know the language.
Possible indirect Hebrew input that the children receive, is not limited to conversations between the parents they hear at home. Hebrew is not uncommon in the synagogue they belong to, which has a considerable number of Israelis among its members. While in the synagogue the children have many opportunities to hear, mostly their father, conversing in Hebrew with friends or even starting a Hebrew conversation with English speakers with some knowledge of the language.
Hebrew is often heard in the play room at the synagogue, but mostly among the adults watching their children. The children themselves, even those of Israeli families, usually speak English while playing.
M. has other opportunities for Hebrew conversations during the week while the children are present, mostly at the Jewish old age home she visits regularly with them.
At the Synagogue, and to a much lesser extent at home, the children hear much Classical Hebrew read aloud chanted and sang from the prayer book and the Bible. Due to considerable over lap between Classical and Modern Hebrew, this exposure is certainly relevant for their future competence.
Hebrew in English
Being a Jewish family that follows its tradition and is involved in the community, there is much of the Hebrew vocabulary embedded even in its English conversation. Words relating to religious practices, religious artefacts, holidays, foods etc. might be first heard by the children whether at home or outside within English sentences. Still, these words would eventually add to their active Hebrew vocabulary.
Hebrew Print
To how much Hebrew print are the children, exposed (whether they are aware of it at this stage or not)?
At home:
About 10 Children books
Harry Potter in Hebrew for parents’ Saturday reading
Prayer books
Copies of Sabbath liturgy and songs ‘book’ compiled by F.
Individual texts of Birkat Hamazon (blessing after the meal) used mostly on the Sabbath and holidays.
Hebrew books in the parents’ study
The parents framed illuminated Ketubah (Jewish marriage contract)
Welcome sign
Blessing for the home written in artistic calligraphy
In the synagogue:
Hebrew books (not children’s) in the synagogues library (which is used on Saturdays as the children’s playroom).
Bilingual prayer books in congregants hands
Framed Prayers and art work made out of Hebrew letters, on the walls
Hebrew words embroidered on Ark curtain
Hebrew embroidered on Torah scrolls covers
Honorary wooden chair by the Ark carved with Hebrew letters
Ark handles designed in letters shape
Names on memorial wall (bilingual)
Individual laminated texts of Birkat Hamazon (blessing after the meal)
Hebrew Literacy practices around
The family conducts at home the rituals of Sabbath and Holidays in which blessings are read from the prayer book before and after the meal, and liturgy is sung, read from the family copies of song ‘books’. Even though not actually reading yet, A. knows the behaviour around books. Like everybody else around the wider family dinner table he likes to hold the song book (containing many illustrations) while everybody is singing.
In the synagogue the children spend considerable time around and on the laps of the parents and their friends. They see everybody around holding and reading the prayer books or the Pentateuch. A. likes to hold a Siddur (prayer book) that he picks himself (preferably one with a red cover and engraved golden letters!). He leafs through its pages for a long time and ‘reads’ it along with the adults. If he drops it by mistake he makes sure to kiss it reverently as is the custom.
At home on Saturdays, if not napping, the children see their parents read aloud to each other from their weekly chapter of ‘Harry Potter’.
As the parents are no longer studying Hebrew in any formal way, there is no Hebrew writing done in the home now. According to Jewish law writing is prohibited on the Sabbath. Therefore, as the family practices Hebrew mostly on Saturdays, there is little chance that the children will witness Hebrew writing either at home or outside (synagogue) until they reach school. This is very different of course from their exposure to daily writing in English (lists, family calendar etc.). A. has already demonstrated an initial interest in ‘writing’, but that was of course ‘writing’ English letters.
Support, info & material
M. & F have to rely mostly on themselves, on their experience, general knowledge and understanding, when trying to find the ways in which to impart Hebrew to their children. There are no ‘How to’ books that might guide them in the particular way they chose. They have not looked for any literature about teaching a second language. M. is satisfied with what she heard and what sounds reasonable and convincing. They seem to rely on their common sense, be flexible, and in general feel confident about the way they chose.
Both acknowledge the need to show the children that Hebrew is not only the family ‘weird’ practice, and that in fact it is a viable language used by others. In the larger family Hebrew is highly valued. Members of the family (aunts, cousins, grandmother and grandfather) have learned the language reaching various level of proficiency from beginners to high-advanced. Thus, a cousin who knows the language well, and who happened to visit and stay over on Saturday, joins in, talks in Hebrew and reads A. his favourite Hebrew books.
This needed support from circles larger than the nuclear family is also one of the reasons F. likes to go to the synagogue they belong to, in which the children hear many people around speak the language. For the time being the children do not usually have the opportunity to hear other children speaking Hebrew. M. hopes that when A. goes to the Jewish school next September, they will meet new Israeli families who are still speaking the language with their children.
They don’t have too many resources for Hebrew in Vancouver. There is no Hebrew bookstore and the Jewish library does not have a large children collection. Next year when A. goes to the Jewish school, they will have access to a somewhat better collection in the school small library.
In the meantime they have to rely on friends (myself included) purchasing books, CDs and videos for them while in Israel.
Practice
Jewish parents for whom Hebrew is L2, and who want their children to learn Hebrew usually rely on the day school to do the job. Families who take it upon themselves to be the major source for their children’s Hebrew are rare. With the lack of literature about the subject, I will mention few choices that such families make based on my own anecdotal information. The various ways taken for this very demanding endeavour depend of course, on parents’ level of proficiency, level of comfort with the language, the support available, their practical objectives, their commitment and their personalities. Possible choices practiced are:
– Hebrew only by one or both parents every day of the week
– Hebrew mornings, English afternoon & evenings, every day of the week.
– Hebrew one day a week
– Hebrew on Saturday at breakfast
– Undefined time, still relatively often.
M. & F. have decided to follow the third option of one day a week, Saturday, as they did before the children were born. Because they follow the Jewish tradition and abstain from work, driving, use of electric appliances (including radio, TV etc.), the Sabbath is their relaxed family time together and therefore the most appropriate for their intensive Hebrew practices. Still they are flexible enough to reduce from this one day or add to other days of the week as they see fit for the children needs and abilities.
Below is a description of their practices based on their interviews and my observation.
Talk
The parents, unless in the company of people who do not speak the language, have been consistent for several years already in their decision to speak only Hebrew with each other, and to a large extent to the children, on the Sabbath. (Only the family dog is totally exempted. She is addressed in English!)
The children are addressed in Hebrew, but are not expected yet to answer in it. In fact at this stage it is mostly A. who is addressed in Hebrew, as the parents feel that B. does not know enough yet to understand everything. M. says that when A. was at the same age, she also stopped speaking Hebrew to him. She felt that if during the week he spoke English and for one day they switched to Hebrew, he would be confused. F. on the other hand kept speaking some Hebrew to A. all along, as he does today with B. M. went back to speak Hebrew with A. only when she felt that he understood that this is a different language. A. seems to have picked up quite a lot lately; therefore, most of the Hebrew conversation now, is directed at him. My observation and report therefore, concentrates on A.
While speaking with A. the parents try to use full Hebrew sentences. M. knows that this is better than mixing the two languages together. They usually avoid labelling, and even when this is done, it is within a very short sentence or in context (while reading a story). Even though they report, that in English one can have a real conversation with A., when it comes to Hebrew, both parents agree that they have to lower the content and complexity level. Sometimes, when he feels he was not understood, F. adds some explanations in English. When M. is not sure, that A. will understand a complex idea (i.e., a conditional sentence) she makes sure to break it into smaller, simpler sentences. This, she says, depends also on the circumstances. If it is a common one (i.e., breakfast) more complex sentences are possible.
M. & F are aware that they make grammar mistakes and do not always pronounce the words perfectly. They accept it that A. might be pronouncing certain words not so accurately because he has learned them at home. Still they are not discouraged, but try to improve on their proficiency.
Sabbath walk to Synagogue
Because of Jewish religious observance the family does not drive on the Sabbath. They walk every Saturday to the synagogue, with the children sitting most of the time (45-60 minutes) in their stroller. This weekly, long walk (on very rainy days they stay home), seems to be an enjoyable time together, when the parents talk between themselves and address mostly A. in Hebrew. They draw his attention to various interesting things on the way, reinforcing familiar vocabulary and introducing new. They usually use very short sentences, close to labelling ‘tir’eh, hinneh sna’i’(‘Look, here is a squirrel.’) etc. Also, when the opportunity rises, F. consciously reinforces less common words ‘bo nelekh basimtah’ (Let’s walk in the alley), in various alternative sentences very close to one another.
When M. starts singing a playful song from A.’s current favourite Hebrew video and CD, F. joins. (‘I got a penny and went to the store to buy you on sale… a cat, a dog, a phone, a bell, etc. What will you say to me? Thanks!). It has simple repetitive lyrics with catchy melody and different sounds (cat, phone etc.) in every stanza. A., even though quiet, hums along, and seemed to be enjoying this song and others.
Both M.and F. took advantage of our walk together to inquire about words they needed and did not know. When I provided them with the word ‘to hide,’ they applied it right away in sentences directed them at A. A. as I have just mentioned, was very quiet during the walk, but must have been attentive. When the new word (lehitHabeh)’ was addressed to him in a sentence for the first time, he reacted quickly asking: ‘What is ‘lehitHabeh’? F. translated and made sure to keep using the new word with A. several more times during the walk, but always in context or while creating appropriate situations for it (when A. left his stroller and started walking).
Like in English, but even more so in Hebrew, F. is aware of the need to reinforce new vocabulary when it is introduced for the first time, and to use it again and again. He is certainly careful to do so when he himself learns new words and passes them on.
At the synagogue
While in the synagogue, before and after services as well as during lunch, the children can hear their parents, mostly F. conversing in Hebrew with friends. F. makes sure to speak only Hebrew with Israelis and other advanced Hebrew speakers (L2), and occasionally would start a conversation in Hebrew even with the beginners. In such company A. too is addressed in Hebrew. Still, most members of the congregation do not necessarily understand the language, let alone speak it (they can decipher and read Hebrew without understanding), F. keeps switching languages from Hebrew to English and vice versa. He does so not only while talking with the adults. Depending on the immediate company, he switches languages while addressing A. too. As for A. himself, he is probably starting to recognize who understands Hebrew and can be addressed in it. For example, while getting his candy from the Rabbi (trilingual) with all the other children, he thanks him with the Hebrew word ‘Todah’!
Reading
When it comes to English, their first language, the children see their parents books around, they see them reading, they have their own books and are read to (A. seems to have always been interested in books, more than B. is right now). The parents read for their kids mostly for their enjoyment and do not necessarily feel the pressure ‘to prepare them for literacy’. M. feels that what they are doing is fostering the love of books and at this stage this is enough.
This general attitude is reflected towards Hebrew literacy as well. They have not made any attempt to actually teach A. to identify Hebrew letters. They have Hebrew letters magnets and blocks, as well as a floor puzzle, but have not used them yet.
Even though the Sabbath is the assigned Hebrew day, reading Hebrew children books aloud is done throughout the week. On week days it depends on what A.’s choice is. When he likes a book, whether in English or in Hebrew, he wants it read, again and again (now, his favourites are Curious George and another English book about Purim (a Jewish holiday). On Saturday though, the parents insist that only Hebrew books will be read. If A. still wants Curious George F. tells him the story in Hebrew. This, says M. is good, because he already knows the story (has the schema), so F. does not need to translate back to English. They have about 10 story/picture books out now which seem to be of the right content and level for A.’s interest (few more on a higher level are kept for later).
F. is the one responsible for reading Hebrew. He thinks that A. prefers Hebrew books without too many words. (He is careful to comment though, that this might be his own bias). Stories which seem to F. too difficult (vocabulary and style), he shortens, paraphrases, simplifies and explains in English while leafing through and pointing to the pictures. This is very different from the way he reads aloud English books, usually without any omissions or adaptations. When reading Hebrew he often repeats a page either after he explains it in English or for extra reinforcement. If there is more than one word he explains (translates) he might do it more than once before proceeding with the story. Certain passages he does in stages: first explaining it all in English, then repeating it partly in English, partly in Hebrew, and finally all in Hebrew.
Gradually he raises the level. Right now there are three books that he can read straight without any modifications. ‘Galgalim’ for example, contains more that 50 distinct words some of which are inflected in various ways. When F. encounters words in the stories that are new for A. he tries to find opportunities later on to use them in conversation.
Listening and watching
As a rule the children do not watch TV or video at home. This is why M. thinks that watching the only children video they own (Hebrew) is a special treat. It is a rich collection of songs (Shirei MisHak’ by Datia Ben Dor)) acted and sung by both children and adults. The lyrics are not too complicated but still varied enough and the music is rhythmic and melodious. This is an excellent enjoyable source not only for vocabulary, but also for basic grammatical patterns. A. loves watching the video as well as listening to its songs on CD in the car.
The family keeps a collection of CDs in the car both in English and Hebrew (not only children music). In many cases A. is asked whether he wants to listen to English or to Hebrew songs.
Songs learned from this video/CD are further reinforced by M. who sings them to the children.
Hebrew School
A. has been going this year to a nursery at UBC. Starting next September he will go to the nursery at a Jewish orthodox school with a dual curriculum. B. too will follow at the age of three. M. and F. have some reservations about the level of Hebrew teaching in Jewish schools in general. Their impression is that the their students are not perceiving the language as a useful viable one. They know that even though children start going to these schools at the age of three, immersion is not practiced in the Hebrew half of the day and in fact, in nursery Hebrew words are used mostly within English sentences. M. mentioned with disappointment cases of children of Israeli families who stopped speaking Hebrew when they started going to school. F. tells also about a family whose children studied Hebrew at school and felt that it is a waste of time, until they went to Israel for few months and realized that this is a real language and people actually use it everyday. Also, a number of the teachers at A.’s future school have Eastern European pronunciation of Hebrew (different than the Israeli pronunciation) which F. feels reflects the schools very religious orientation, much more conservative than their own way of life. Moreover, F. and M. are worried that A. might be confused when he goes to Jewish School, if he hears words he knows pronounced very differently.
Still, M. was pleased to report that when she showed A. the school, told him that this is where they learn Hebrew and asked him if he wants to go there, he responded with positively and with a smile. He likes his nursery at UBC but also seems to like the idea of having Hebrew at school. They also attended a nursery class in an open day. The teacher spoke English, sprinkling it with many Hebrew words (in this case with Israeli pronunciation). M. was pleased to see that A. understood it all.
The parents are not relying on the school to impart the Hebrew at the level they would consider adequate. M. thinks it is important that the children do not perceive Hebrew as something done only at school. In spite of their reservations about the Jewish school, they seem to see this option as the closest one available to support their way of educating their children.
Intentions, atmosphere and sensitivity
Both M. and F. seem are determined to impart the Hebrew language to their
children. Still they are very careful to do so in an enjoyable unambitious way, emphasising the creation of warm atmosphere and the fostering of love of the culture rather than any measurable achievements. They are consistent in their practices but at the same time flexible enough to attend to what they perceive as the children’s needs and abilities. They themselves are interested in the language and are making an effort to not only retain but also improve on their level. They want the children to feel that “it is important to us too”, thus, offering positive role models.
Even though M. and F. somehow differ in their expectations for the role of Hebrew in their children’s future identity (F. emphasises the national component while M. adds the religious), both agree that at this stage it is not so much imparting the content but the warm feeling for Judaism and Hebrew that should take precedence. F. is confident that if the children feel good about both, they will have the motivation and energy to learn.
The parents are careful to adjust their practices to the children level and perceived attention span. M. stopped talking Hebrew to A. and now to B. at the stage when she felt that one day of Hebrew after six days of English might be too confusing. She went back to speaking Hebrew to A. (not yet to B.) when she felt he knew enough and understood that these are two different languages. She thinks it is important that he feels confident. (This is why she avoided a class offered for Hebrew speaking toddlers, worried that he might feel lost there).
F. is amazed and pleased that A. has not objected yet to their Hebrew activities whether on the Sabbath or otherwise, which means he has developed positive attitude to it. M. explains that with the strong bonding A. has with F., with whom any activity would be fun and welcome.
The parents praise A. for his Hebrew and express amazement when he says an unexpected new word, but they don’t overdo it. I asked if other people around express surprise by his knowledge of Hebrew. M. doesn’t think people are aware of how much he knows. They themselves don’t boast about it.
Based on my acquaintance with the parents I foresee that they will continue to be even more creative in introducing the language and the culture to the children as they grow older and their proficiency develops. In the past the parents have staged Jewish holidays at home in an elaborate way for the younger generation in their larger family (i.e., the story of the Exodus for the Passover first night), they will surely start doing that for their own children as soon as they see them ready.
Assessment of A.’s Hebrew
At three A. understands English, his L1 well, speaks in full sentences and is
capable of having an age appropriate, meaningful conversation. In Hebrew though, he is receiving rather than producing. He does use separate Hebrew words embedded in his English sentences or at most strings two words, but does not create complete sentences. However M. feels that lately, after she went back speaking Hebrew to him on Saturdays, he is ‘like a sponge’ learning and understanding much more Hebrew even though not expressing it actively.
The following therefore, is more of an impression of his parents and of myself, rather than an objective assessment of his current level and familiarity with Hebrew. Much of this is based on his positive feedback (even if not verbal) to what is read and spoken to him. Thus, when I read him a story (simplifying it) he was attentive and interested. Also he responded correctly to ‘where is’ questions embedded in more elaborate talk I directed at him.
Can we assume from his not being reluctant to receive Hebrew, that he also understands enough to really enjoy it? Probably. One of the books he likes, read to him without any adaptation (Galgalim), has a repetitive pattern. It contains 20 common verbs in various conjugations (Tense, person & number) as well as additional vocabulary of about 30 words, some of them also with their inflections (suffixed by pronouns).
The parents assumed that A. understands about 100 words, which seemed like a low estimate. I counted above 300 words from a frequent words list (Haramati, 1983) that I assume A. would be familiar with by now. This was done based on the basic vocabulary in the books he likes and the assumed talk that the parents would have with him on Saturdays. In fact, the 22 year old list used (to date, there is no more updated one) is based only on written material for elementary Hebrew schools in the Diaspora, and would not contain many words (such as alley, bell, trumpet, tricycle), that A. is familiar with. It would not be to bold to assume therefore, that A. is familiar with closer to 400 words. It should be mentioned that verbs counted would be familiar to him in their various conjugations (tense, person, gender, number). If he is familiar with 350-400 most frequent words, one may assume (with the lack of numbers for Hebrew), based roughly on accepted numbers in other languages (Haramati, 1983), that he is already familiar with probably no less than 60% of the total word count for daily conversation of a child his age.
Interestingly enough, while speaking English A. often inserts certain Hebrew words (juice, horse, cat) even though he knows the English words. It seems that he does that especially with words that have special affective qualities: He named his favourite stuffed toy, a lion, ‘Arieh’ (lion); When he wants a cuddle he says “I want a ‘Hibbook’ (hug)”; As a response to M. who addressed his brother B. in English as ‘Sweetie’, A. said: “I am also ‘mottek’ (sweetie)!”
The parents are convinced though, that A. is aware of the distinct different existence of the two languages. He knows the words for Hebrew and English in both languages. They keep saying to him (in Hebrew): On the Sabbath we speak Hebrew”. A. is curious and always asks about the meaning of words that he is not, or even is, familiar with. M. reported about the following conversation they had in the car recently, when A. was asking her for the meaning of a word that he eventually showed he was familiar with. They were listening in the car to the song described above (See above, Sabbath walk to synagogue). A. asked: “What is ‘Hanoot ‘(store)?”. M. thought she heard ‘hisdamnoot’ (opportunity, sale) and answered accordingly, only to be corrected by him, telling her: “No, it’s a store!”
Singing and praying/blessing
A. does not usually sing in Hebrew by himself, but might accompany his parents humming. In the synagogue though, he joins the children in their short part of the service and sings the first verse. At home he seems to have learned on his own the Hamotsi (the blessing for the bread) and performs it. He recites the Shema’ verse (Listen O Israel…) and sings the Angels’ song with his parents every night before going to sleep as is the custom. He might be familiar by now with much of the liturgy and songs sang every Friday evening, before and after dinner. In preparation for Passover (in few weeks) they started teaching him part of Arba’ Kushiot (the traditional passage assigned for the youngest at the table). All of the above mean that A. can recite from Classical Hebrew, but must be doing so while understanding only a few familiar words in them. As already mentioned, Classical Hebrew in which the above verses are written, overlaps to a great extent with Modern Hebrew. His familiarity with these verses therefore will eventually contribute to his competence and in the future to deeper appreciation of its layers.
Familiarity with Hebrew Print
Even though there is exposure to the Hebrew print at home and at the synagogue, the parents do not see the actual teaching of Hebrew reading as a priority at this stage. A. recognizes his name printed in English, but has not been introduced yet to his name in Hebrew. F. guesses though, that A. distinguishes between Hebrew and English letters. He assumes that, because he sees A. concentrating on the pages when they read stories in both languages.
Parents Reflections on Practice
The parents are doing their best without formal professional and ongoing sources of information guiding them how to teach. They are very sensitive and flexible and seem to ‘play it by ear’. The following are some of their reflections on their practices.
F. does not feel that what they took upon themselves is hard work “Reading Harry Potter in Hebrew is more difficult. One has to concentrate while doing Hebrew with the children, but not too much”. M. does not feel that Hebrew is an issue they are still struggling with (there is more struggle involved concerning issues such as children’s sleep patterns…). She seems though, to underestimate their input though. She thinks that it might have been good if A. had a chance for some kind of a more formal Hebrew class, “then he would have really learned, because with us he doesn’t really learn”.
M. thinks that F. uses too much translation into English while telling a Hebrew story. She thinks that the immersion method is better, and one should wait until A. asks before translating. F. feels that here, in Vancouver, this is not suitable, because they don’t have Hebrew around, only English. He feels that immersion would put too much pressure on A. and at times maybe bore him. This is why he keeps explaining and translating into English
M. is aware of their need for more effective material which she cannot find in Vancouver. It would be nice to have few more of the same book/video/CD sets so that the children can hear a story read to them, watch a video and listen to the same CD in the car. In the meantime they have only one set of video/CD that A.’s loves.
Do they feel comfortable with their practices to date? M. does not feel that what they are doing is enough. She would have liked F. (who is more fluent in Hebrew) to speak only Hebrew with the children, but he does not feel comfortable doing so. In any case he is doing it a little more now than just on Saturdays.
M. was very interested in this study, and is hoping for new insigts and maybe some good advice. Following her request we agreed to meet later on to discuss our findings, and brain storm for possible new ideas for better use of their resources.
Conclusion
M. and F. took it upon themselves to expose their children at an early age to the Hebrew language. They are doing so because they see the language as an essential component of their national and religious identity. They are concentrating their efforts on the communicative aspect of the language and on fostering the children’s positive attitude towards the language. At this stage they are not concerned with Hebrew literacy. In the future they are planning to enrol the children in a Jewish school. However, they think that such frameworks have not been aiming at high Hebrew proficiency, worse still, that to a large extent they have been turning their students off the language. M. and F. have a clear idea about the importance of Hebrew and higher expectations for their children’s future proficiency in it. They have decided therefore, not to rely on the school to fill the task, but to start it on their own and at this stage at least, to be the major contributors to it. Indeed this case study allowed a glimpse of a major part of the education happening in their home on their terms rather than on terms derived from their children’s future school (Leichter, 1982).
Despite limited resources, time, parents’ level of Hebrew proficiency, and their lack of formal pedagogical background, the outcome of their endeavour, even at this early stage, is impressive. A careful estimate points to A (3 yrs old)’ familiarity (but not active use) with close to 400 distinct words. Hebrew verbs, nouns, prepositions etc. are inflected (tense, person, gender, number) in various ways even in simple sentences. A. therefore, has been exposed to the above number of words in more than just their independent forms. Through that and other simple syntactic patterns, A. must have been exposed by now to much of the basic grammar.
Even though not yet active in the language A. usually demonstrates positive attitude towards any Hebrew related matter. One may assume that this is due to:
– his emerging competence which has already allowed him to benefit from the content of Hebrew activities (listening with comprehension to talk, stories and songs, as well as watching video).
– the relaxed, non-pressured atmosphere in which Hebrew activities are conducted, and his parents’ sensitivity and flexibility.
– his additional encounters with Hebrew in enjoyable, warm and supportive circles wider than the nuclear family, in which it is naturally spoken and highly valued.
For the time being the parents are not directing their efforts towards Hebrew
literacy per se (deciphering). However, through exposure to a growing rich and varied corpus (Modern and Classical) and encounters with Hebrew print (story books, environmental print), one may assume that A. will eventually meet Hebrew literacy expectations (at grade 1) well prepared.
This case study is limited in scope, and has offered more impressions rather than well researched detailed information. Still its careful conclusions might point towards potentials that would be worthwhile studying. The success the parents’ endeavours described in this paper has been apparent in their child’s emerging competency and positive attitude toward Hebrew. This success seems to be significant considering the various limitations mentioned above, and especially the fact that the parents are trying to impart a language which is their own L2 and in which they are not perfectly fluent or comfortable. Still they are managing to grant their child the opportunity for early exposure to the language, considerable gain in vocabulary and grammar and the foundation for further learning (literacy included). At the same time and most importantly they might be creating this way the child’s motivation to continue learning the language. These careful conclusions might suggest that many Jewish parents with various degrees of Hebrew fluency are capable to contribute and be more active in their children’s Hebrew education.
Indeed, this issue is worth researching as these days there are much frustrations as well as debate concerning the unsatisfactory outcomes of Hebrew education in Jewish schools in the Diaspora (Wohl, ????., Mifgashim List, 2005). Parents as well as educators are lamenting uninspiring programs, limited resources, low expectations and poor achievements and hence, worst of all, students lack of enthusiasm and motivation to learn the language central to their Jewish identity.
More research would be able to clarify parents’ potential to contribute to their children’s Hebrew education. It would help Jewish schools in the Diaspora exploit families ‘funds of knowledge’ when available and offer interested parents guidance and resources in their attempts to expose their children to Hebrew before school age, as well as support their Hebrew studies while already in school.
References
הרמתי ש. (1983) הבנת הנקרא בסידור ובמקרא. ירושלים. המחלקה לחינוך ותרבות תורניים בגולה של ההסתדרות הציונית העולמית.
[Haramati, S. (1983). Reading the Bible and the prayer book with comprehension.
Jerusalem. The Department for Religious Education in the Diaspora. The World Jewish Agency.]
Leichter, H.J. (1982). Families as environments for literacy. In H. Goelman, A. Oberg & F. Smith (Eds.) Awakening to literacy (pp. 38-50). Portsmouth, NH: Heinemann Educational Books
Moll, L., Amanti, C., Gonzalez, N. (1992). Funds of knowledge: Using a qualitative approach to connect homes and classrooms. Theory Into Practice, 92, 132-142.
Noll, E. (1998). Experiencing Literacy in and out of school: Case studies of two American Indian Youths. Journal of Literacy Research,30, p. 205-232.
Purcell-Gates, V. (2000). Family Literacy. In M. Kamil, P. Mosenthal, P.D. Pearson& R. Barr (Eds.). Handbook of Reading Research, Volume III (pp. 853 – 870). Mahwah, NJ: Lawerence Erlbaum Associates
Wohl, A. (date not mentioned. Probably Feb. 2005).Teaching Hebrew as a Second/Foreign Language. In The Lookstein Center for Jewish education in the Diaspora. Retrieved April 7, 2005, from http://www.lookstein.org/retrieve.php?ID=3501176
For following debate see:
Mifgashim List, a project of The Rabbi Joseph H. Lookstein Center for Jewish Education in the Diaspora The School of Education, Bar Ilan University
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For issues from March 2005 to date April 2005.