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The next post here will be to announce the move is complete… I hope it will be very soon. But I estimate it won’t be less than a week.

If anyone has an urge to read me, I’ll be on Twitter.

Image via Wikipedia

I sometimes write here, and often post links on Facebook, in criticism of Israel’s government or military. I know what response to expect from most fellow Israelis. Very often, like the other day (when I posted this link), discussion almost immediately includes some old friend throwing in a personal attack on me, either in lieu of an actual argument or in addition to it.

This last attack on Facebook is a true classic; to summarize the gist of my friend’s argument: “you didn’t serve in the army so you can’t judge those who do; you haven’t experienced what they have”. This stuff gets me worked up, but rarely hurts me anymore. The comments are predictable and repetitive and repetitive, and every time I post, I quietly brace myself for them. Saying something bad about the IDF is spitting on a holy cow, as far as almost all Israelis are concerned, and criticism of the government is often taken as an attack on the existence of the state.

I

I haven’t always been this vocal. After I moved away (2007), for over a year I avoided reading any news from Israel and, even more, avoided making any comment on the situation there. At the time it seemed nothing ever changed, and reading about it would be painful and useless.

My attitude changed in a process of reflection. I thought a lot: about why I told the IDF I didn’t want to be a soldier (1) and later left, about my attitude towards Israel, and about the way I expressed that attitude on the rare occasions that I did. It became clear to me that although I left for mostly childish and wrong reasons, the small part of me that left in protest was kind of right. Things in Israel actually are changing, for the worse, and the many people I love who live there are affected by it.

At the same time, I came to appreciate what an amazing country Israel is, and what a great place to live. I really don’t blame anyone who lives there for loving it so and refusing to let go. I want to live there again as well. Unfortunately, to really enjoy it to the fullest, one has to keep their eyes and ears selectively shut, and one had best check their concern for human rights and justice at the airport. There are government-issued narratives to soothe the conscience, for those who can swallow them.

Sadly, I’m really bad at those things.

Nonetheless, and despite always having felt a little odd and out of place growing up in Israel, it also became clear to me that I am Israeli. Really, really Israeli. Even though in Israel I often felt kind of American and was called American or German by my peers, out in Germany I realized that those were just labels. I may not be considered normal in Israel, but it’s where I was born, where I grew up, where I was formed. Israel is the fabric from which I am cut, and an inseparable part of who I am.

And so the feelings behind my concern for, and criticism of Israel, are mixed. I’m a little embarrassed that I actually left. I feel a bit lost outside of the society I come from. I am terrified of what my homeland is becoming. I long to return. I am dismayed at seeing my country doing unto others what we so lament others having done unto our ancestors (2). I am alarmed at how many Israelis are not alarmed. I am disgusted at the zealous militarism, which makes almost any honest discussion of policy in the West Bank, Gaza and East Jerusalem pointless, if not impossible. And I know that if I moved back, I would be consumed by arguments and by fighting over these issues (and I doubt that would be good for me).

II

It’s sadly common in Israel to label any dissent as foreign influence, as if asking questions and examining things weren’t a part of our cultural history (oh, that Abraham, such a good ol’ conformist! Ah, Einstein, paragon of traditional thinking!). But my dissent has little to do with foreign influence. I rarely read or watch any foreign coverage of Israel, I’ve almost never watched German television, and by way of conversation most Germans are more interested in hearing from an Israeli than expressing some opinion about the conflict. My strong feelings and opinions on these matters are a combination of the values I learned from my parents and my schools and information and opinions I’ve read on Israeli blogs and news sources. They are also tempered by living in a country in which people really pay attention to human and civil rights and the environment (in recent decades, that is).

III

Growing up in Israel, existential threats were just a part of life. It was especially scary when the second Intifada started, but I’ve always been aware that my country faces real danger. I also understand completely why people eagerly go to the army to protect the country and defend everything they know, and I think it’s basically noble of them.

Although I think there was some miscalculation involved in the way the state of Israel was founded, I do not for a second think that Israel should not exist as a state today. The past is the past, our families live there now, we’ve established quite a country and it’s not going to go away. We have the right to lead our lives in the country we consider our home, and we also happen to have the military might to defend that right.

I don’t talk about these things much because they seem to me basic, banal, uninteresting. Actually, no; I stay away from these lines of argument because they have been commandeered by Hasbara to excuse the disgusting things our government does, and even the disgusting and illegal things that our citizens do and the state and society let slide. And while Hamas may spit on our right to live in our homeland, and that’s infuriating and scary, it seems almost insignificant compared to how Israel has actively and systematically, over decades, been denying the exact same right (3) of the Palestinians and sometimes even the Bedouins (the latter being tax-paying Israeli citizens, some of whom serve voluntarily in the military).

I know that if it weren’t for the IDF I probably would never exist. I know if the IDF were to somehow disappear, people I love would be in grave danger. People remind me of this all the time but I’ve never forgotten it. I have no problem with the existence of the IDF, just with a big portion of what it does and how it does it. I was brought up on the claims that the IDF is a supremely humane and moral army that has always been the defender, never the aggressor. I would honestly like the IDF to be that way, rather than spending so much of the national budget on making sure the Palestinians continue to hate our guts for generations to come. We are a sophisticated society. We should be able to handle our security needs in a way that is as respectful and moral as possible towards our neighbors (of whom only a few have ever actively been involved in terrorism.)

IV

I’m also well-aware of the self-sacrifice and the terrible price paid by combat soldiers. During the invasion of Gaza, my childhood best friend was sent in, and that was probably the only time anything in the conflict actually hit close enough to home that for days I lost sleep and couldn’t concentrate on classes. It was a huge relief when I got word he was back home safely.

But I don’t think missing the experience of active combat duty — or miraculously not losing anyone to the conflict so far — disqualifies me (or anyone else) from making statements about the army’s conduct or the conflict in general. Perhaps it’s even the other way around. Can we expect people who have personal experience of this conflict — soldiers who saw their friends wounded or killed, Palestinian farmers who have been attacked by settlers or seen soldiers build a wall through their land, shopkeepers or home-owners who’ve seen their stuff destroyed by a terrorist attack or military operation — to be level-headed and think clearly about the greater situation? It seems to me the whole problem with this conflict is that on both sides it’s those with real first-hand experience, trauma, and cause for grievance who are making decisions that perpetuate the violence. Since at this point it’s most of both populations that has such experience, well, no wonder things are going so badly. Our policies and decisions are made with hate and rage in the heat of the moment, but they long outlive the emotion that brought them to be.

Someone has to be thinking about this conflict without clinging to personal trauma, pride and hate. Nobody is neutral, of course, but it’s going to take all kinds of thinking to find a way out of the hole we’ve dug ourselves into. Very soon, the international community will likely begin recognizing the Palestinian state. This will place Israel in the position of having to make very hard decisions and concessions.

V

For now, I’m going to continue expressing and propagating criticism until I get sick of it or lose hope. After all, I’m only expressing my opinion on the stuff that every citizen of a democratic state should be concerned about and involved in — the merits and effects of our government’s policy and decisions, including the use of military force.

People always disagree about these things. That’s why democracy exists. I can’t speak for others, but when I share something critical, I’m inviting everyone who sees it to disagree. There’s very little I’m sure of, and I welcome disagreement because it helps test and shape my world-view. It’s how I learn. And there are traditionally two ways to show someone they are wrong. One way is to present a (logical) argument that contradicts their conclusions; the other way is to present evidence that contradict their assumptions. Personally, I also like well thought-out comparisons with historical situations when they can demonstrate moral value.

On the other hand, personal attacks are just jerkish behavior. They never change anyone’s mind about their opinion. In my case, they only cause me to get annoyed and type really fast. It’s a deep and dangerous anti-democratic trend in Israeli culture that certain groups (non-Jews, avoiders of military service, etc.) are not welcome to criticize Israeli policy and actions. To many in Israel, it may just seem natural, but when you tell someone they’re not one to comment, it’s nothing but a useless personal attack.

NOTES

1. As a result, they decided that I’m mentally unfit to serve due to lack of motivation, which seems like a reasonable assessment since I would have made an awful soldier. I then volunteered for civilian service and spent a year in the reception/recovery area of a large hospital’s main operating room complex.
2. My father always told me, don’t do to others that which you hate to have done to you. (Heb. מה ששנוא עליך, אל תעשה לחבריך)
3. I am aware that some people claim that the Bedouins and even the Palestinians somehow snuck in after the War of Independence (=the naqba). This is a convenient claim, tied with the Zionist fiction of “a land without a people for a people without a land”. Of course, the Mandate of Palestine was hardly an empty land before ’47, nor was it empty of non-Jews after ’48. If you seriously believe that it was, please refer me to some serious source of evidence. For now, I’ll continue to assume the simple truth that our people, under the auspices of the UN, came to a land that was home to other people at the time, and tried to claim it for its own. (I know the Zionists at the time were fine with the UN partition plan, but apparently the other people living there were not, and I don’t think this should have surprised anyone. Besides, it was a plan, not a mutual agreement, and it does nothing to justify the action that Palestinians to this day consider to be their great national catastrophe.)

Image via Wikipedia

After my previous guest post Beware: Adult Content generated a high volume of traffic to Michael’s blog, he invited me back, and I will be contributing occasionally (even though we both know what really drove the traffic surge were the key words “adult content”). As I end my visit to Leipzig I offer you a piece I wrote during a previous visit two years ago. It is long.

My German Manicure

By Shoshana London Sappir

I am ushered to a downstairs room in the beauty salon. The manicurist, walking a step behind me, says something in German about “links.” My mind flashes straight to Dr. Mengele on the platform. Links – left –means life. Rechts – right – means death. She wants me to take the seat on the left, I realize. I sit down.

“English?” I ask. She struggles with the words “only a little,” giggles and shrugs. I answer with a big smile, trying to convey: “Don’t worry, we’ll be just fine.”

The woman, in her mid-forties with dark-framed glasses, brown hair tied back in a pony tail and a white smock, places a folded white towel on each of my knees.  Then she places a deep bowl of soapy water in front of me, signaling me to dip my fingers in the holes. While we wait, she asks me in German where I live. I figure it out from the word “haus.”

“Israel!” I answer, gleeful with comprehension. “Mein kind lives hier,” I explain, mixing English with scraps of Yiddish that float up from my childhood. She understands and asks me if he is a student at the “uni.” I don’t know how to say “sort of,” or that he is starting next fall, so I say “ja,” and add proudly, albeit half in Russian, that he speaks German.

Our conversation is going very well. She asks me to take off my rings and tells me that she has a daughter who is living in London and speaks English. We laugh at the symmetry. We are both mothers of grown-up children who live away from home and speak each other’s respective languages. I ask if her daughter is a student and she says no, “arbeit.” “Arbeit macht frei!” a bell rings in my mind. I know that word!

I am treating myself to some pampering while I wait for my son to get off work at his new job in Leipzig, Germany. He is 19 years old and has lived here for nine months.

I never really saw Michael as an adult before this visit. Last time I saw him, I reminded him to take a sweater and asked him if he had enough money. Now I am his guest, and it is he who is taking care of me: he made me my hotel reservation; he speaks for me when we order from a menu and he even coaches me in manners. He claims I talk too loud when we walk in the street or sit at a restaurant. Funny, in Israel I always thought of myself as the quiet one.

The manicurist takes my right hand in her left and starts on it with an oversized glass nail file. All evidence to the contrary, she makes another attempt to find out if we have any language in common: “Sprechen Sie Deutsch?” she tries. “English,” I start counting off on my fingers, “Hebraisch,” she shakes her head apologetically, “Russische” – here I lilt my voice hopefully – it is the former East Germany after all, and if she had paid any attention in school we would have something to work with – but no, she is sorry to indicate; “Spanische,” I continue, and she is by now feeling pretty bad about herself. I sum it up with a shrug and then I remember what I majored in at university. “Arabische!” This just makes her file a little harder.

And it makes me think about the irony of speaking so many languages but being so utterly unequipped to deal with the present moment. I love studying languages and until now I thought I had mastered more than enough of them to serve the needs of one lifetime. Yet here I am, literally speechless. I have definitely been studying the wrong languages. I could just as soon have known German by now. But how could I have known my son would end up in Germany? Conversation has come to a halt; I am staring into space while the manicurist focuses on my hands.

But the dialogue goes on in my head. How did you come to be from Israel and have a son living here? I imagine her asking me. Well, it’s a long story, I say. Actually, his grandmother on his father’s side was a German Jew, but she had to leave because of the war. Oh, that’s too bad, her imaginary voice in my head says, and her glib tone of voice surprises me. She does not sound sufficiently embarrassed, horrified or guilty and I get the feeling she does not know that much about the war. I remember that I read somewhere that the generation of this woman’s parents didn’t speak much about the war, and the post-war generation grew up with a kind of void regarding the past; some of the more eloquent members of that generation – my generation, in fact – tell of a feeling of sitting on a huge secret, knowing there are things you don’t ask about and don’t talk about, and if you are sensitive and conscientious you might find that eerie, creepy and crazy-making; moreover, from what I have heard, the Soviet-satellite East of Germany, of which Leipzig once was a part, did not commit to the same process of self-examination as the West. And as I have already figured out, if she had been a good student she would know some Russian and we would be having this conversation out loud and I could ask her.

But, in the imaginary ignorance I silently attribute to her, she apparently does not share my outrage at her people – maybe even her father, grandfather, uncles, the grownups who raised her, the people who came to her childhood birthday parties – who went all the way to Kaunas, Lithuania, to round up and kill my great grandparents, and my mother’s 11 uncles and aunts, including little Dvosha – my grandmother’s baby sister born in the old country long after she herself left for America – Dvosha, who a surviving cousin told me read Hebrew at four, recited entire Psalms by heart at five and died sometime between the ages of six and nine.

Because the woman filing my nails has only vaguely ever heard of any of these atrocities, I imagine, my resentment growing, they do not weigh down on her conscience, and therefore being a German cosmetician who is doing the nails of a Jew from Israel whose son is a would-be student in Leipzig is not a terribly charged experience for her, and the story I find myself telling her in response to her imaginary question about how my son ended up here comes out different from the one I usually tell myself or people who ask me about it in Israel.

In this simplified version of the story, Michael’s paternal grandmother had to leave Germany “because of the war” – more specifically, directly from Bergen Belsen, but that’s just another place she never heard of, so I won’t complicate things by mentioning it – and he decided, well, to come back. And I think for today we can leave out the part about how in the interval his grandmother was part of founding the State of Israel, how my family moved there from America to be part of the miracle of the return to our Jewish homeland after two thousand years of exile, and that at one time we believed that now that we had our own state we and our children would never want to live anywhere else. All of that may be implied when another Jew asks me what Michael is doing here, here in the land of the killers, of all places outside of our Holy Land, but in this little room in a beauty salon populated by a work-weary woman who is massaging my hands with cream, I will keep it simple, one mother to another, proud of our young-adult children venturing out into the world to seek their futures. Why ruin a perfectly sunny day in May with all those dark memories, unfathomable ironies and unanswerable questions when we just came here to have a little fun?

“Everything okay?” she asks, looking up from my left hand, which she is holding in both of hers and rubbing.

“Everything’s fine,” I smile back at her.

My husband’s Uncle Meir, who unlike his parents and siblings fled Germany before the war, is emphatic about not visiting the sins of the fathers on the sons: “This generation had nothing to do with that,” he told me. So I look at this kind lady and tell myself: “It is not her fault she was born to a bunch of murderers.” Nor was Michael responsible for the dreams of his fathers. He rebelled against the idea that just because he was born a Jew in Israel he had to be religious or Zionist. He is neither.

It pained me when Michael announced that in Germany he felt at home. This is not something I expected to hear from my Israeli-born son. But I suspect the grandmother he never met passed on certain subtle aspects of German culture to his father, who passed them on to him, giving things in this country a familiar, comfortable feel. Before Michael I had almost never heard a Jew say anything positive about Germany: I heard a lot of people say they would not set foot there – including my husband, until he changed his mind – and that they “couldn’t stand the sound of the German language.” Even though Israel has maintained relations with Germany for more than 40 years now, most of the people I know can not resist making a snide comment at the mention of that country. Few met the news of Michael’s moving there with equanimity. For a long time I couldn’t say the name of the country out loud. I would say “my son went to Europe.” One day I took the bus home from my Russian class with a classmate, and she told me she had a daughter who was living “in Europe.” To which I said “I have a son in Germany too!”

Yet, Michael states plainly that Germany’s public civility and cleanliness make him feel comfortable and welcome here, just as much as Israel’s noise and chaos always bothered him.

So you see, I wrap up my closing argument in my imaginary answer to the cosmetician’s question about how my son ended up here, I thought my son would stay in Israel, with us, but he decided to move away and live here, just like young people do all the time, just like your daughter in London, I tell my new friend, although still silently, in my head, as she massages some cream into the backs of my hands.

I am so engrossed in thought that it takes me a while to notice something is amiss. I don’t see any bottles of nail polish in the room. This is not like any of the manicures I have ever had, surrounded by hundreds of colorful little bottles forcing me to make a deliciously agonizing choice. For half an hour my hands have been massaged, peeled and rubbed with cream, my cuticles have been poked and my nails have been filed, but where is this going? When I try to broach the issue, I am so anxious I can’t think of any pseudo-German word for “color” or even “red,” so I try faking it with an accent, coming out with something like “ruhd,” gesturing and lapsing into English: “Where are the colors?”

The manicurist points to a shelf behind me, on which there are six bottles of polish, all nearly indistinguishable shades of bright pink. I ask, in English, if that’s all. Yes, it is. I choose the darkest one, hoping it is redder than it looks, but when she paints my pinky nail it comes out electric pink, and I scream: “No, no, no, forget about it!” This cuts right through the language barrier.

She wipes it off and continues her program of cream, peeling, mask and massage as I try to get over my shock. I try to put a positive spin on my disappointment. I have been having hand pains for some time because I type so much, and maybe, I comfort myself, I am getting just the treatment I need even though I didn’t ask for it. But still, it said “manicure” on their sign and that is what I asked for. Is it possible that the only word in German I had no doubt about, that I thought I really knew, that I didn’t try to cobble together out of fragments of two thousand years of globe-spanning Jewish linguistic history, could the word “manicure” have more than one meaning? Could they take it literally to mean “hand treatment,” without nail polish? Apparently they could and they did and they charged me 25 euros.

I go out into the street staring at my boring, colorless nails in disbelief. I could have filed my nails and put cream on my hands myself. What did I just pay 25 euros for? What is wrong with this country?  When I meet Michael at my hotel I am indignant.

“I can’t believe what just happened,” I begin my rant.

“What’s the matter?” he asks.

“I went for a manicure, at that place we saw the other day, and look, look!” I shove the backs of my hands into his face.

“Yeah, what?”

Boys, I sigh. My daughter would have gasped. “No color! No nail polish!” I spell it out to him. “What’s the point of getting a manicure if you don’t get your nails polished?”

“What a bummer.”

“And it cost me twice as much as it does in Israel!”

“No kidding.”

“What is wrong with these people?” I scream. “You tell me. What kind of people are they?”

“Mom?”

“What?!”

“Come with me,” he says.

And I look at my son, mein kind, this six-foot man with a blond pony tail who makes waitresses blush, this citizen of the world who knows his way around town and speaks the language, and I feel safe and cared for and I follow.

He leads me across the street, holding a hand to my elbow, gently reminding me to watch out for the trams. He takes me to the drug store and for another 10 euros I get my favorite shade of braun.

For a very long time I’ve wanted to be an academic, but when I decided to start studying it was important for me not to think too far ahead and take things one at a time. I wanted to stay open to other options, some of which, I knew, could not have even occurred to me at the time. As the degree gets closer and closer I know I have to at least decide what the next step will be. There have been times when it was clear to me that a BA was not enough, that I’d need at least an MA to satisfy my curiosity. At other times (in particular when I get annoyed at the university’s structure) I’ve wished to just be done with it as soon as possible and go do something else.

What makes the whole thing more difficult is that I find both fields absolutely fascinating, and both engage me in a way that makes use of my skills. Activism stands out to me as a particularly worthy way of spending one’s time, because activism means working for the greater good (or one’s vision thereof) and would have a clear goal. The goal in linguistics is less clear to me, and I know that the best one can do is create, or help improve, a model that is useful for understanding the phenomena of language — hoping to achieve total understanding would only be a recipe for disappointment. On the other hand, I’ve been thinking and speaking about democratic education since I was thirteen, and I don’t think it’s much good to advocate it as a graduate who hasn’t spent much of their adult life outside the movement.

In the last few days I’ve been thinking a lot about one way of seeing things, a way that had occurred to me when I started to study but I somehow forgot about in the meantime. The idea is essentially to make a hobby into a career, and work on something you believe in in your free time. In my case, the hobby-career would be linguistics — a pursuit that is valuable to me simply because it’s fascinating and fun. I could be an activist on my free time, as time allows.

I’m far from done figuring this out, but this approach seems like a good one. Going into a career without any lofty expectations would allow me to spend time on something challenging and enjoyable, while pursuing more lofty goals on my free time would let me continue being part of something I consider really important, something that seems to make a real difference in people’s lives (which, outside of academia, linguistics rarely does).

I’m writing this just because it is on my mind and I feel like writing. I should actually be doing my computer science homework. I’d appreciate thoughts on all this, especially if they come quickly enough to distract me from my homework!

It is sad to see, in our age-graded society, that many if not most children and adolescents have few opportunities to get to know and to interact regularly with children who are much younger than themselves. If we want young people to grow up to be compassionate and caring, we need to allow them to exercise those capacities; and to do that we need to break down the barriers we have erected to keep young people of different ages apart. We are designed by nature to learn to be compassionate by observing and caring for littler ones while we ourselves are growing up.

Unfortunately, none of my classmates are taking the same classes that I am, so I also end up sitting in classes where I know nobody, feeling disoriented and isolated like in the first weeks of my first semester. We’re all still more-or-less in touch… But everyone’s very busy, and although I still regularly see some of my classmates, it’s not nearly as often as it used to be.

I think this might be more than just a bit of a discomfort for us third-years. It seems like a deeper design flaw in the program. It just so happens I saw a TED talk last night where Steven Johnson talks about where good ideas come from. A big point is that they tend to come from informal interaction in which different people’s thoughts meet and mix. Thinking back on the most excited ideas me and my friends have come upon during our studies, most of them truly seem to have come up either at bars or in living rooms. And this semester? We’re not all working on the same things anymore and we don’t see each other all that often. Studying isn’t only less fun this way, it’s also less creative and produces less interesting thoughts and insights.

I also saw another TED talk last night which seems vaguely relevant to all this, and I felt was very worth watching: Dr. Brené Brown on Connection. (Hat tip to Don Berg.) It’s a curious talk in that Dr. Brown starts by talking about how “if you can’t measure it, it doesn’t exist” and ends with advice that could have almost come from a New Age mystic. But coming from a serious researcher who has been examining the issue for years, it makes quite a different impression.

I can only recommend watching it. I’ll leave you with that for the time being.

Image via Wikipedia

Lately I’ve been having a very hard time accepting the structure of the university program I am in. It’s hard to put my finger on it, but I certainly have not been happy with the requirements this semester.

Over the four semesters I completed so far, I mostly took courses in linguistics. They were not all exactly my cup of tea (only about half of them) and I don’t have to repeat what I think about being tested at the end of every semester, but for the most part I was happy to jump through the hoops, knowing it was progressing my understanding of the discipline and domain of research that I had chosen. My fascination with linguistics and language grew over time as I learned more, understood more, and appreciated new ways of approaching the subject matter. I could accept the expectation that all of us learn a little of all of it, even the approaches we are not interested in pursuing.

However, the way this BA program is designed is a little strange. After the 4th semester, there are no linguistics courses anymore. For the last year of our studies — the year in which we are expected to write our BA thesis in linguistics, mind you — the plan is to take courses from the three different lists of more-or-less elective courses. In total, the program requires 180 ECTS credits throughout the six semesters of study, corresponding to the unrealistic total of 900 hours of class and self-study time per semester. (Hardly anyone at the university, student or instructor, takes this requirement seriously. It seems like something the Bologna process dictates and the universities do their best to fulfill, mostly on paper.)

90 credits — half of the program — are to be obtained in linguistics courses, including 10 credits for the thesis. The other half is composed of:

• 30 credits: courses you get by lottery (from your first few choices) from other departments, university-wide, usually limited to introductory offerings
• 30 credits worth of courses from an “obligatory electives” list, which lets you choose from exactly 70 credits worth of courses from other departments — introductory computer science (20), inter-cultural communication for Russian (10), philosophy of language (10), the languages of Africa (10), the system and history of German (10), or basic Hausa (10)
• 30 credits worth of “key qualifications” courses, being a strange mixed bag of courses offered by different parts of the university on a basis which is not quite interdisciplinary as much as it is simply unrelated to any of the disciplines of those who might take the courses. Luckily, 10 of these credits have to be taken in a language course and the other 20 can be semi-officially replaced by language courses.

I have a feeling this is a case of good intentions gone amiss. There is apparently a social norm of going straight from highschool into university if you were in the academic “gymnasium” highschool system — which you are selected for at the age of 10. As a result, most beginning students have no clue what they’re getting into. So it’s probably doing many students a favor to force them to get a taste of other disciplines before giving them a degree, and indeed the majority changes to another program, or quits, by the second year of studies. But perhaps it’s just cruel, seeing as those of us without wealthy parents have two semesters of grace in which to switch majors, after which financial aid is no longer available.

But I digress. The point is that the structure of this program — not the content — is crushing my interest and desire to complete it. I can’t emphasize enough how this is not a matter of content. I feel like those 80 credits worth of linguistics courses both gave me an excellent, broad understanding of the discipline (and sub-disciplines) of linguistics, as well as giving me a chance to develop real interest in research.

The problem is that the structure of the program makes it entirely impractical to continue pursuing that interest. It’s not just that I have to take some other courses. It’s that a student like me, who is engaged in extra-curricular activity and dependent on financial support, can’t realistically do much besides the required work.

Right now I feel trapped. I am working as a tutor in the introduction to linguistics, and as a research assistant in a language documentation project. I decided to take these jobs both in order to stay involved in linguistics and to work towards more financial independence. I’m very glad I made that choice, and I think it is entirely in line with what engaged and serious students are supposed to do (faculty seems to agree entirely). Yet with all of the time and effort my work requires, I’m struggling to keep up with the computer science coursework, and just desperate to devote more time to reading linguistics literature and perhaps work on some research of my own. (With theoretical grammar as my primary interest, research is thankfully something I can do without any special equipment.)

It makes me furious that in order to receive my BA in linguistics, I am expected to now more or less put my interest in linguistics aside and focus on hoop-jumping.

A note

As some of you may know, as of last Thursday I’m taking time off from my work on EUDEC Council, until the end of 2010. This makes some much-needed room in my schedule for dealing with these requirements. Hopefully it will also give me more time to blog.

I do not expect to make a habit of personal, emotional posts like this one, lacking a clear and general point. It’s just something I had to write about today. At any rate, comments are open and I’d love to hear some of your thoughts on all of this.

(via Benni)

Image via Wikipedia

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Noam Sheizaf at +972 Magazine brought to my attention a Jerusalem Post editoral which made a few red lights in my head go off (bolding mine):

ISRAEL IS the only country in the world where Jews are the majority. Only here can they enjoy the advantages of living in a state whose language, holidays and national symbols are their own.

Let’s leave aside the truly objectionable stuff in this editorial and focus on the linguistic part. I love Hebrew, in fact, it’s my favorite of Israel’s national symbols. I would like to point out how ludicrous it is for the Post to claim Jewish “ownership” over this, or any, language.

I

Before anything else, reflect for a moment on the fact that the majority of Jews worldwide do not speak Modern Israeli Hebrew and would probably call another language (usually American English) their own.

II

The nation is a relatively new construct, dating back just to the end of the 18th century. Naming official national languages was part of the rise of nationalism in Europe. It was part of the creation of a national identity — not artificial, but put together of existing pieces.

To the linguistically uninitiated, it might seem natural that every nation-state has a language “of their own”. German for the Germans, Swedish for the Swedes, Chinese for the Chinese. But languages are actually really bad at sticking to international borders. The Swiss speak Swiss German, which is no more similar to Germany’s Standard German than is Dutch. Standard Swedish is so similar to Norwegian and Danish that the three might be considered dialects of one language, and can be understood mutually with a bit of effort. “Chinese” is not even one language; usually “Chinese” means Standard Mandarin, the official language used by the People’s Republic, but the term includes the many many languages spoken in mainland China, even though many of them only have a writing system in common, remaining unintelligible to one another.

In the case of Modern Israeli Hebrew it should be especially clear that there is not a 1:1 relationship between (Jewish) nation and (Hebrew) language. Modern Hebrew has taken on European structure in almost all areas of grammar (with some very notable exceptions), since those who revitalized it were speakers of European languages. The bulk of Israeli slang is comprised of Arabic loanwords such as ahla and sababa. And the language is spoken by non-Jews as well; the Arabic of Israeli Arabs is so full of Hebrew that efforts are underway to refresh the community’s Arabic vocabulary.

III

Nonetheless, Modern Hebrew is the result of a conscious effort of will, and one might insist that it is an exceptionally national language. After all, the Zionist made a real, and apparently successful, effort to revive the language of Jewish scripture.

But in fact, even those parts of Modern Hebrew considered “pure Hebrew” — the parts attested in the Bible and other ancient texts — are unlikely to be in any way pure or belong entirely to any ethnic group. Quite simply, no language ever does. The ancient Israelites did not live in isolation, and were surrounded by different peoples with different cultures and different languages. Inevitably, the language they spoke was affected by it, and likely eagerly assimilated elements of the gentiles’ languages, just as all languages have always done everywhere. (but see NOTE below)

IV

The suggestion that the Arabs have no place within our state, that they are a foreign entity that does not belong, is ludicrous and incredibly offensive. It is even ludicrous if you think there’s a god-given right for Jews to be in what was once Cana’an. Modern Israel (and its language) have always had non-Jewish residents (and speakers), most of them Arabs. At no point was the pre-state Yishuv isolated from Arabic culture. Israel has co-existed with Arabs, sometimes more peacefully than at other times, from the very start. Perhaps oddly, I find myself startled to see Israelis railing against Arabic culture as though it were a scary foreign influence. To me, hummus is the national dish, and even those who mistakenly think it’s falafel can’t deny there’s a bit of Arab in us.

Incidentally, sababa shel hummus, roughly “nice hummus”, is a phrase with an [arguably] European structure (cf. English “quite a day” and “hell of a guy” ), made up of two Arabic-loaned content words connected by one Hebrew function word [shel, "of"]. And what phrase could possibly be more Israeli?

I feel there is a general point here about Jewish culture – before, during, and after Diaspora. Before Diaspora, the Israelites were a part of the fabric of the Ancient Near East, going about the typical Ancient Near East national pass-times of worshiping, building, farming and conquering, maintaining a distinct culture and very distinct religion but not without influence from the languages, cultures and religions of their neighbors (who were all influenced in return, and by one another as well). In Diaspora, the Jews of every area developed their own cultural and linguistic remix. The most well-known resulting languages are Yiddish and Ladino, but they are not nearly the only ones. I recently learned that a small Jewish community in northwestern India developed a dialect of Marathi: Judæo-Marathi, still spoken in India and Israel.

And indeed, after Diaspora, the state of Israel has been a cultural patchwork quilt, taking patterns and colors from the many places its residents came from, while remaining firmly grounded in the political and cultural reality of the Middle East, which we are now undoubtedly part of.

V

One could argue, and perhaps one should, that in all of these cases the borrowing group made the borrowings its own, both by choosing them and by integrating them in a unique way (i.e. fitting loanwords to native phonology and morphology, which Modern Hebrew excels at). But there is nothing particularly Jewish about living in cultural isolation, nor is it a particularly sensible proposition that Modern Hebrew belongs exclusively to Israeli Jews. The Israeli Arabs and Palestinians have been there since before Hebrew was revitalized, Hebrew has been in contact with them ever since, and whether the Jerusalem Post likes it or not, the Arabic language and Palestinian culture are part of the fabric of the Israeli quilt.

Note

Unfortunately I am unfamiliar with Ancient Hebrew and neighboring languages of the same period, such as Philistine, Phoenician, Moabite, Hittite, and Ancient Egyptian, and can’t give examples for loanwords off the top of my head like I can with English and Modern Hebrew. I also don’t know any good source to check (though I’d be eager to get one). But I’ve certainly seen mention on Wikipedia and on Israeli linguistics blogs of loanwords from neighboring languages into Ancient Hebrew, and this is not surprising in the slightest. It would be surprising if it were the other way around.

Related reading tip

Jerry Haber of the Magnes Zionist is writing a fascinating series of articles about “Israel’s ‘Arab Problem’”. Part one, part two. I read them cross-posted on +972 Magazine, which is becoming a more and more central source for my reading…