Are you an Arabic speaker who also speaks other languages? If so, I would be very grateful if you took part in my survey for Arabic-speaking bilinguals. It is an in-depth survey that aims to unders…
Recently I was sent a video clip by more than one person depicting a television host randomly asking young children (I would guess the eldest must have been 7 or 8) to name animals in Arabic. So he asks in Arabic, “what’s this?” and the children answer in English “crocodile”, “ladybug”, “owl” and so on. He then goes on to ask them, how do you “say it in Arabic?” and this is why the video has been shared so many times- the children don’t know a single one of those (nouns) words in Arabic, not one.
Of course the reactions to such a video are, “you see, oh my God! Arabic is dying”, or “Goodbye the Arabic language”, or “you see and they tell us it is not dying”, or “we’ve lost that’s it” and “look at these kids, they even speak with an American accent but can’t name anything in Arabic” on and on. For this reason I have not supplied the video here because in these situations people feel that it’s okay to criticise the children, well it is not! It is not their fault they were recorded, how do we know if they gave their permission, how do we know their parents know this video is being shared online? (I don’t want to get into the ethics of sharing things without permission, that will need to be another post). But if they do not know these words in Arabic then we cannot demonise them for that, it’s not their fault.
Also to those people who criticise the children and base their lamentations on the fact that the children could not name the animals are forgetting one thing. They are forgetting that the children understood everything the host said to them and they were able to communicate back in Arabic and say “I don’t know”, ” no, that one, I don’t know it in Arabic, only in English”. As a multilingual myself I can tell you that it is no easy feat to be able to construct a correct and meaningful sentence like that- and at their age. At no point did the host ask them to repeat themselves or say “huh? I don’t understand what you just said”. I don’t think children who have no Arabic or very weak Arabic would be able to say these things.
By no means am I playing down the seriousness of the fact that as children of their ages they should really know these common nouns. But what I am saying is that it is not as gloomy as we might think it is on the surface. In other words, if these children get a good grounding in Arabic over the next few years they will master it by the time they are teenagers. They will of course need the same level of good language teaching in English too since some countries (mainly outside Europe save the Far East) are introducing English earlier and earlier into the curriculum. The children therefore need to, and I have said this here on this blog before, master two languages- and do so well. It is not impossible and as long as both school and home provide the correct input the child will develop at the same pace as a monolingual child. But where the input is not correct (not being prescriptivist here but a certain standard of language is needed) the child will fail to master language and in some cases both languages. Countries such as Denmark and others prefer to introduce English to their children at the age of 9 (there is variation with some starting at 8 whilst others wait until 11). So there are a number of models when it comes to providing children access to more than one language at the state level (National Language Planning). Each is valid and each has a methodology which supports it to make it work for the children because they are after all the future of the country. So each country, community or education system must find a way that suits their students (and please none of that copy & paste business!) and enact it well offering support where needed.
The parents must make a choice in how they wish, among the other millions of things they have to think about, their children to learn language. In the work I do we refer to this as family language policy (see also the post before this one), where parents or a parent decide on the languages used within the home, outside the home and how they wish to support those. A great number of research is showing that the family is the centre of the well-being of the child and this also includes the child’s linguistic development. Parents (if they want their children to master Arabic) should be prepared to practically work towards it. It is not enough to buy DVDs or books, they must read to the child, listen to the CDs/DVDs (and explain to the child) and importantly talk to the child in Arabic (any form of Arabic).
I came across a very interesting article in the New York Times this week, that explores the fight to save Catalan in Alghero (a beautiful city north of Sardinia). What struck me when reading the article was what Sara Alivesi (a journalist for the only online newspaper in Catalan) said that, “You can organize conferences, publish books and do many other things, but speaking is the only thing that really keeps a language alive”. It makes sense. Of course it does. Speaking is the only way to transmit the language (any language) to the next generation as we know from the language maintenance literature. So if we expect young children to know nouns for everything, we must ensure that we teach them well and use these words when speaking to them. These things need time and consciousness at a certain level and in the situation where the language is in competition with another stronger one, well the parents have to work harder.
Parents reading with their children is a great way of helping them learn words and reinforce meanings, both direct and indirect. Yes, Arabic is in a uniquely difficult situation but with careful planning and a conscious drive and motivation from parents it cannot only survive but thrive alongside English.
Or do we just continue to criticise Arabic teaching materials, the lack of context in those materials, their out-datedness, their difficulty and the fact that Arabic is a diglossic language? Do we blame the internet, the satellite TV for spreading the spoken varieties or the younger generation for preferring English? But did we ever consider that the family, the home and environment in which the child is raised and socialised in, may play an important part in the child’s acquisition and development of their Arabic? By constantly criticising every part of the child’s society outside the home, are we taking responsibility away from parents and family members?
The learning of language and its subsequent development in children, as I am learning through my research, does not actually depend on the outside world. It depends first and foremost on the parents, the choices they make, what they think about the languages they speak, and what type of home environment they create for their children. This environment will either support or hinder the children’s ability to learn language and to use it well (see my paper here on the functions of multiple languages in an Arabic multilingual family) and in the case of multilingual families- it is a space for the children to explore more than one language. To learn expressions in that language and to understand the differences between their languages.
If we are to think really seriously about how young children of Arab heritage are going to master and speak Arabic in a globalised world (the issues Arab parents face in English majority speaking countries are similar to those parents face in some Arabic speaking countries) then the role the family plays must really be considered. It is true that children spend so many hours in school in any given day, but I always ask, well what happened in the 5-7 years before they entered school? What type of Arabic were they exposed to? And because parents know their child will then need to now learn Standard Arabic once they start school, well what kind of preparations were made to ensure the child was ready for this?
The discussion must shift away from blaming the system, the books (or lack thereof), the media and so on. Parents need to examine how they are deciding to help their children learn and develop the Arabic language in such a fashion that they will become proficient in it, be able to adjust throughout their education system until they are comfortable to use it. There is nothing wrong with using English, with Arabic and maybe even some French and Spanish. But in order to arrive at such a situation individual families need to take responsibility, find support systems/networks and decide what they need to do in order for their children to speak Arabic.
While researching this idea of how beliefs (or what we refer to in sociolinguistics as language ideologies) I was stunned that every time I interview (many) parents they declare their devotion to the Arabic language and how they want their children to learn Arabic not just for religion or culture but for important things like emotion and expressions that don’t have English substitutes. But then when I go along and observe these families in real-time interaction I see none of their ideas implemented. It is not a strange occurrence, often speakers are not aware that their (linguistic) actions contradict their declared beliefs. Simply, there must be an awareness of ideology about language and actual language practice taking place at home if parents want to make a difference.
In all, the family has a role to play in the language learning of their children especially if they live in a setting where their language is not necessarily supported by all parts of their (social) life (e.g. education, work and media). I am not saying that the school, media, poor language books and teaching do not influence or fail to improve the child’s Arabic abilities; all I am saying is- what about the role the family can play in all this?
If you have a few moments and you are a bilingual Arabic speaker please kindly fill out my questionnaire, more info here. Thank you!
And so it’s that time of year again! Enjoy……
It is that time of the year again. It is Ramadan, the month of fasting. And once again I re-blog here the post in which I discussed the meaning of the word previously. I asked “what does the actual word ‘Ramadan’ mean?” Looking through Lisaan al Arab (by Ibn Mandhuur) I was able to appreciate the intricacy of the word, how it relates to other words and more importantly how it relates to fasting and that left me amazed.
The word Ramadan, like many other Arabic words based on a three-letter-root template, is derived from ‘Ra-Ma-Da’ which means ” to be scorching hot” (notice that I have made all root letters bold, so we can see the root even in different derivations). How hot? Well Ibn Mandhuur was specific and made sure to describe it, as hot “as the scorching heat on stone under…
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Are you an Arabic speaker who also speaks other languages? If so, I would be very grateful if you took part in my survey for Arabic-speaking bilinguals. It is an in-depth survey that aims to understand how you as a bilingual learned your languages, what you think about those languages and how you use them in your everyday life (see more details here).
This questionnaire is very important because it is the first of its kind to ask for such detail specifically to speakers of the Arabic language. I piloted the questionnaire last month and it is now ready to be completed. I made changes based on the suggestions offered to me by some wonderful volunteers who agreed to pilot it and spent a lot of time completing the questionnaire and filling out a detailed form with constructive feedback.
I have been given permission by the University of York to conduct this survey and I have all the ethical clearance required for this. If you would like to take part in this questionnaire please do so through this link (this can only be used once per person it has been programmed that way):
Note: Once you start the survey you have 48 hours to complete it before it permanently deletes itself.
The importance of good teaching material in Arabic cannot be overstated if future generations are going to (proficiently) learn and use the Arabic language well. It is without doubt an imperative that we have good materials (and of course teachers) such that can support the excellent teachers out there working hard to find resources in order to creatively teach the language. What do I mean by good materials? I mean books, textbooks, worksheets and online provisions that support student learning of this (ancient majestic) language who live and have grown up in a modern fast-paced era that we live in today. I do not need to lament (again) over the sorry state of some current Arabic curricula, especially for native Arabic speakers, that fills the classrooms around the world. There is a clear consensus by teachers, educators and policy makers that something needs to be done about these materials and I have written about these previously here on the blog.
In this post, I put up the text of an interview I conducted with Laila Familiar at New York University at Abu Dhabi who specialises in the design and development of instructional materials for Arabic as a Foreign Language. She is project manager of Khallina, a website dedicated to the teaching and learning of Arab culture(s) through open source audiovisuals. She is also the editor of Sayyidi wa Habibi (2013) and Saaq al-Bambuu (forthcoming 2016) for learners of Arabic, and the translator of La Tía Safeyya y el Monasterio (2000), a novel by Egyptian author Bahaa Taher.
I was initially attracted to the website, not just because of the playful title, but the bringing together of culture and language learning at the same time. I was intrigued because of the resources available online and the variety of material available on the website. Scholars in the field of anthropology, child development and linguistics acknowledge that when children acquire language they also simultaneously acquire the cultural rules (culture) of that/those language(s). This is known as language socialisation and is one the main frameworks I use for my research when investigating how parents and families teach and transmit Arabic to the next generation (see work by Elinor Ochs and Bambi Schieffelin (1984) an excellent introduction). So to combine the learning of culture and that of language, even at this late or rather superficial level, I think may make a difference so that students better understand the relationship between Arab culture and the language. If conducted well this can be seen as second or secondary socialisation, whereby these cultural and linguistic norms are learned after one’s first language socialisation. Why is this a good thing? The process of acquiring the language is easier if the student can have access to the culture and cultural significance(s) behind words and expressions. With access to culture and cultural keywords, phrases or concepts sometimes the vocabulary is remembered (retained) better, as are sentence structures, and the ability for the student to at least attempt speaking in the target language (the language they are learning). Below is the interview in which I ask Laila general questions, some background information about Khallina and then we talk about the actual teaching of Arabic
- Tell me a bit about Khallina, and why it was set up?
Khallina was born from realizing that mainstream Arabic textbooks do not address current Arab cultural trends in a way that can keep learners engaged. Nowadays, students constantly use the Internet and watch videos online. So I wanted to create a learning tool that could be attractive to students and that could be easily updated and adapted. One of the things I most like about Khallina is that it showcases authentic Arab cultural manifestations, and that videos and worksheets are constantly updated.
- Tell me about yourself and your work in Arabic language/culture please.
I have been teaching Arabic as a foreign language for 15 years, and before that I taught Spanish for some years too. One of the things that surprised me when I did my transition into the Arabic classroom, is the type of teaching materials available to the instructor and the learner. When you compare the Arabic resources to those available in European languages, you find an important gap at many levels. Their textbooks are usually loaded with cultural input, the learner is able to “breathe” the culture in almost every page. When I say culture I refer to what is known as the big C Culture and the small c culture. In Arabic textbooks the focus is usually on the classical side of the big C; we like to highlight important figures and works from the Middle Ages. On the contrary, modern and contemporary fine arts, literature, or music are not usually addressed. With regards to the small c, Arabic textbooks offer some “formal” aspects like basic greetings and social expressions. But most concepts related to the realm of the small c (body language, humour, hobbies, behaviour, dialect, etc), is left to the teacher because this has more to do with teaching the colloquial register of the language. The small c is a concept in constant change, so it makes it harder for printed textbooks to keep up with up-to-date cultural input.
- Why do you think it is important for learners of Arabic to also learn about the Arab culture?
I think culture is a great tool to keep learners hooked to Arabic, it brings them closer to the people and it humanises everything surrounding the Arab culture. A student cannot only interact with Arabs to only talk about politics and current events, they need to be able to perform other social tasks and engage in various daily life situations, like watching a soccer game or eating together, talking about the Arts, singing, etc.
- So how would Khallina benefit me, if I were a teacher or student?
If you are a teacher, Khallina offers you ready-made teaching materials to take into the classroom. You just need to select the proficiency level that best represents your students, and select a cultural topic that interests them. Each module comes with a detailed Lesson Plan (placed under the Teacher Portal) that explains the cultural objectives and how to use the videos and materials posted under each module. What I like about Khallina is that, by offering several topics at the same level, decisions can be taken collaboratively with students.
If you are an independent learner, Khallina is a window into the Arab culture(s), even if you don’t know much Arabic; and it can contribute to having richer and more fulfilling interactions with Arabs.
- How did you choose which materials to include and why that specific material?
In the year 2011 we conducted a survey among Arabic students in several US universities. We received over 200 responses from learners at different proficiency levels to know what aspects of the Arab culture they are interested in. The results were fascinating and the themes you currently see on Khallina reflect real students’ interests. Currently we are developing new content based on the same principle. We have for example two Modules coming out soon, one about Egyptian humourist Bassem Youssef (Advanced level) and another one on Empowering Women (Intermediate level).
- Do you think students learning Arabic should also be familiar with Arabic dialects?
Absolutely. Not only to interact effectively with Arabs, but to understand their culture. As we know, language and culture go hand in hand. In fact, many cultural manifestations and practices require a linguistic engagement that most of the time happens in dialect. Depriving students of Arabic of learning a dialect is like teaching a person to swim using only one arm.
- Do you advocate the writing of dialect? If so why?
Instructors should not be advocates for dialects over Modern Standard Arabic, or vice versa. Our job is to show students how language is being used, not how we WANT it to be used. Arabs write sometimes in dialect, so we must expose our students to that from the beginning. The best one can do is to teach descriptively, not prescriptively.
- Is it correct to assume that the website acts to provide some kind of cultural experience and language use especially for those students not able to travel to the Middle East?
It certainly helps bringing the Arab world closer to the learner. Unfortunately, most Arabic students drop out after their first semester or year of Arabic; and many others don’t have the opportunity to travel to an Arab country until years later. Culture is one of those things that stays inside you for a long time; maybe forever. You may not remember how to say “I miss you” in the foreign language you studied, but you will always remember a song or a social tradition you saw, even if it was once.
- How do you see the future of Arabic teaching and learning?
On one hand, the teaching and learning of foreign languages is moving fast towards incorporating technology and online tools, and Arabic is no exception. Apps are being developed, online platforms to connect learners with instructors or native speakers around the globe, websites with fresh learning material; this is already happening in Arabic. Of course, the existence of these apps and tools does not always guarantee quality, but it reflects the need and necessity of developing resources tailored to the needs of different types of learners. The challenge for developers is how to update and adapt themselves to the market’s demands, especially if you are going to charge for the service.
On the other hand, new textbooks and approaches are being developed and published every year although, unfortunately, some are poorly designed and produced. Most Arabic practitioners see the need to explore new paths and move in a new direction that can teach authentic language while providing a well-rounded knowledge of Arab culture, but the real issue is that we still haven’t connected research-based language acquisition theory to the development of teaching materials. There is a clear mismatch between applied linguistics research and textbooks, but some efforts are starting to surface. Corpus Linguistics, for example, is emerging as an essential tool in providing authentic linguistic input especially when it comes to learning vocabulary, and it is essential that we apply these tools if we want to produce quality teaching materials that can help produce learners who are capable of communicating effectively. One final aspect that is worth mentioning is the visuals; most books available today in the market lack the necessary appeal to attract students of Arabic (the consumers). The future lies, then, in purposeful collaborations between material designers, researchers and publishers.
This interview raised a number of issues for me, most notably, the obvious weakness in current Arabic teaching materials: the failure to apply theories of language acquisition to the teaching of Arabic. It doesn’t mean all theories should be adopted because knowledge is ever-evolving and one theory that may be seen as acceptable today may change tomorrow. But the point is: adapt some theory and try it out on students and keep tailoring it until it works. I would of course be ignorant if I said that (proper) learning of Arabic falls solely on the teacher, schools and textbooks. It does not; the home and society also play a huge role especially in attitudes towards language. However the school does occupy an important role in the formal learning of language.
I personally think that because the Arabic language is closely connected to the Qur’an and the great canon of Arabic literature it has created speakers and learners who are constantly in awe of the language. Instead of turning this “awe” into something effective when it comes to teaching and transmitting the language, people seem stuck. This makes teaching Arabic even harder for teachers especially in modern times where the Arabic language is no longer the language of power that it used to be. There is a battle between preserving what is beautiful and unique about the Arabic language and actually effectively teaching the Arabic language. Currently the state of curricula, including by the way some of the technological material, is not up to standard and fails both the native speaker and the non-native speaker student. We need more materials and platforms like Khallina and as Laila said more collaborations between interested parties. This is very important for the future of the Arabic language. Not wanting to make this post any longer, it is also important that parents, families and society check their language attitudes towards the Arabic language because that may have a foundational role to play in all this.
I would like to thank Laila again for taking time out of her busy schedule to do this interview with me. I am sure Khallina will grow from strength to strength and offer the much-needed culturally-rich Arabic teaching material which most of the Arabic curricula currently lack.
(Note: Once again I have not been paid to promote this website by Khallina)
The efforts to save, preserve, promote, transmit, and teach Arabic in the Gulf countries continues into 2016. In January the WORAL (World Organisation for Renaissance of Arabic Language) met in Qatar to discuss how Arabic speaking countries and scholars can work harder to ensure that younger generations of Arabic speakers get the best opportunity to properly learn their language.
In her keynote speech Sheikha Moza, the chairperson of the Qatar Foundation outlined a number of ways in which she believes that the Arabic language can be better transmitted to the next generation and hence firmly preserved:
- The “proper” use of technology: I like this one very much actually because instead of criticising technology, she advocates that it be embraced but used to its full potential and in this case to support the Arabic language. This is similar to other efforts across the region to use technology as one effective way of teaching Arabic to children without making it feel as if it is a burden (I will be writing a separate post about technology and language learning).
- The simplification of the Arabic curriculum as it currently stands: Yes please, a simplification is needed, I have said before that much of the curriculum on Arabic depends on rote teaching methods or the learning of texts that can never truly benefit a child of today. I am not against the learning and mastering of old important canonical texts, poetry and writings I just think these things can be better planned and distributed across the Arabic language education of a child (spanning over their years of education). We need those old texts because they add a rich context to language learning and in some cases they assist the student to remember grammar rules or certain complex syntactic structures. With much research on language acquisition (both first language, second language, and now increasingly heritage language acquisition) there is no excuse not to implement some of those findings into the education curriculum (especially) because of our globalised world today. By compartmentalising different aspects of the Arabic language and teaching those aspects at different stages (and ages) whilst taking into account the fact that children are constantly exposed to other languages and dialects, perhaps there will be a better chance for them to master Arabic- just not the way their parents did!
- The absolute use of Standard Arabic by experts and academics on television: Actually the suggestion was to “force” television programmes to use Standard Arabic, which can be a very hard goal to attain especially if television producers and writers should have a choice of what language(s) their programmes air in. If this rule is imposed and adhered to, it means that anybody appearing on television interviews or the like will have to speak in formal Arabic. A form they do not use in their everyday communication, for some people it may be hard and for others it may be inauthentic. To implement these laws is always so difficult because some speakers will interpret that as a way of controlling how they speak and perhaps even what they (should) mean. Some have suggested that different genres of TV should be required to use different types of Arabic (as I think they do so now), so news, documentaries and the like should use FuSHa (Standard Arabic. Whereas, other shows could be free to use a form of Standard Arabic but mix it with Spoken Arabic.
- The coming together of scholars, intellectuals, and other important figures to promote the use of the Arabic language: Anyone who works in language revitalisation, language planning or language curriculum planning would agree with this. It isn’t just the coming together, there has to be some unification and uniformity in the decisions that are made. Difference of opinion in grammar is not a bad thing and anyone who has studied Arabic enough knows that there have always been opinions and camps when it comes to Arabic grammar. But in all that difference of opinion there was a uniformity which is perhaps missing today. The other factor to think about is that globalisation and technology have definitely played a huge role in changing the way native speakers learn Arabic today. Arabic was once the language of enlightenment and technology of the day and so native speakers of Arabic, like native speakers of English today, did not have to work hard to learn the language. It was everywhere, it was the language everyone learned in order to access knowledge. Today the language of education and technology is English, and so speakers of Arabic have to learn English in order to access that knowledge. The challenge therefore is to strike a balance between learning English for advancement and contribution to the world and mastering their mother tongue the Arabic language. The Arabic language which carries the rich, complex and fascinating culture and world view of their forefathers. It’s not easy, but it’s not impossible.
The WORAL also held workshops and talks covering the following topics: Realities of the Arab Child’s Linguistic Upbringing’; ‘The Effects of Children’s Exposure to Current Arabic Media Content’; and ‘Alternatives to Develop the Arab Child’s Linguistic Future’. Through four interactive workshops — ‘The Development of Arabic Language Skills for Children’; ‘Creative Writing for Children’; ‘Children’s Programmes on Radio and Television’; and ‘Modern Techniques to Enhance Children’s Use of the Arabic Language’. The even organisers confirm that 300 leading language experts met to discuss these issues and find a way forward. I am in the process of trying to get hold of the report or any written notes from the conference.
Qatar has also implemented some of what it has been saying for the last few years. That Arabic needs to become a language of academia if it is to be preserved, but importantly if it is to make important contributions to knowledge and learning. They did this in two ways: first by improving the Arabic language program at Qatar University and raising the points (grades) which a student needs in order to study an Arabic language degree. Their argument is that if the bar is raised for Arabic language, that will push high schools and colleges to better prepare their students for the degree. In turn this will create a shift in how Arabic is taught in schools in the pre-university stage. They aim to change the way Arabic language is socially viewed because in many Arabic speaking countries students’ university studies are determined by their final high school/college marks. The very brilliant students can go into the sciences, engineering and medicine, and those who do not do well have no choice but to go into Arabic language or Islamic studies! And very few end up in humanities (that’s a topic for another post). This then creates a social ideology about the Arabic language- mastering it is only for those who can’t do sciences, those who cannot think deeply or process complex ideas.
The second thing Qatar has done to combat this ideology and the way Arabic language is viewed is through the opening of the Doha Institute for Graduate Studies. A state-of-the-art university that primarily teaches in Arabic the following subjects: history, Arabic language and linguistics, media and cultural studies, philosophy and others soon to be added. They emphasise that students need to have a high proficiency of Arabic as well as English. They intend to publish papers, books and journals in Arabic and to make it a research-itensive university on an international level. This way they hope the Arabic language can not only be present in academia but that through the use of Arabic for technical subjects new ‘Arabised’ words can be created. This will put an end to transliterating words from English or French, and instead it will allow for agreed upon Arabic terminology (of course it will still be based on the original English or French). Thus making the Arabic language very relevant in academia and knowledge therefore cementing its future in the lives of native Arabic speakers (I will write more about the institute as I learn about it). It is ambitious but at least they are putting their talk to the test by walking it!
The deterioration in the proficiency of the Arabic language among native speaking children has been a topic of concern among Arabic teachers, educators and policy makers for a while, but the last 5 years has seen an increase in that concern. The steps that Qatar is taking now are based on those concerns, the only question is- will these steps be effective?
A belated Happy New Year to everyone, hoping that 2016 will be a great year for everyone around the world. I would also like to welcome new readers and thank you to a number of readers for all the wonderful comments sent via email, I appreciate those- they encourage me to keep sharing my ideas here.
So what was 2015 like for the Arabic language especially in ‘Arabic-speaking’ countries?
- Sesame Street in Arabic was re-launched after a 25 year absence. This was met with much excitement and anticipation for those who used to watch it and for parents who wish for their children to be exposed to Standard Arabic in a fun and modern way. Standard Arabic is used consistently throughout the show, which runs for 30 minutes, broken into different segments. The different characters encourage learning, discovery, they share their love and enjoyment for reading (in each episode a story (using a picture book) is read to the audience) among other things. I have also watched one or two episodes for the first time which seem great, but I may perhaps be able to give a better overview once I have seen more episodes (which I hope to do). It’s a good way of teaching Arabic indirectly and informally which may perhaps assist schools to help children better their Arabic. The biggest benefit I saw right away was the vocabulary size in each episode and the emphasis of case endings of each of the words (it might also be a good resource for Arabic language students). Watch an episode here.
- 2016 was announced to be the year of reading in the UAE: An interesting initiative that aims to tackle poor reading in the Middle East/UAE and to improve Arabic (reading) comprehension was launched. The idea is to encourage children to explore knowledge (and the world) outside the classroom through reading for fun and out of choice. The hope is that the launching of this idea will foster a love of reading in children and encourage them to do so more frequently. The second intention is to encourage children to read in Arabic (this is much harder to achieve given the current levels of Arabic proficiency in the UAE and in some other Arabic speaking countries) and further improve their reading proficiency in general (reading is a learned skill after all!). I think this might work if there is support in place for children to do this, and I am sure this will also allow Arabic publishing houses to publish more books in Arabic. More demand will force a bigger supply and hopefully this will allow Arabic publishing houses to be creative, innovative and operate in their own unique way. Without doubt Arabic publishing houses can only develop and become reliable producers of books if readers read, it’s that simple.
- Fears over the future of Arabic were raised again: This is in the context of the UAE or other Gulf countries, of course these fears are present at different levels in different Arabic speaking countries. For example an article written in The National back in March, titled: Arabic at risk of becoming foreign language in the UAE. This worry was prompted by the fact that many teachers (over the years) have reported that their students are not fluent in Arabic, and that eventually that may lead to a shift or loss of Arabic. The article also raises an important issue, which I sometimes discuss here, and that is the need to make Arabic language classes more creative, fun, up to date and functionally effective in teaching students a language. A second article More must be done to preserve Arabic (Nov, 2015) calls for not only the teaching of Standard Arabic but also that of Emarati Spoken Arabic. I like the idea that people living in the UAE (or any other Arabic speaking country) should be able to learn the local dialect in a formal setting, like learning any other language. It is effective, useful and it allows non-Arabic speakers to interact with native speakers as well as other non-Arabic speakers. The result? Well, aside from creative language use Emarati Arabic will be actively spoken in public. A note on the use of the word ‘preservation’, it is more ideological than real (I think) because we usually speak of preserving a dying language, it is hard for me to say Arabic is a dying language. But the panic and anxiety is real and Arabic can only become effective or seem more alive (in some countries) if people converse and communicate in Arabic, an Arabic they feel expresses them, not a form of Arabic imposed by laws.
- Talking of laws, in Qatar (Jan 2015) there is a law in the making that intends to make it an offence to speak Arabic incorrectly-I quote from the article: “The draft law would discourage mixing of Arabic with any other language and its use in public — in educational institutions, business establishments and offices, service institutions and the media. Shops and business establishments would need to pay special attention since signboards and letterheads used by them would have to use impeccable Arabic. The organisation feels that the Arabic spoken by many in Qatar is not proper, so there is a need to take corrective measures, and hence the draft law.The prestige of the Arabic language is to be maintained at any cost so that people feel proud of it, and the draft legislation aims at that”. Can you control how people speak? My sociolinguist self is telling me no, especially not multilingual (those who speak more than one language) speakers. Socially it would be almost impossible to police this, but maybe in institutions and the media it may be easier (as is the case in some other countries). The idea that signboards and letterheads should also be correct is a good idea and that can also be monitored. But to monitor speakers is not realistic and will only push people with poor Arabic proficiency not to improve their reading and writing skills. I don’t know what data they are using to say that people in Qatar have bad Arabic, it is also unclear how they will ensure the law is implemented and what sanctions will be handed out to those who defy the laws.
- In September the Qatar Foundation published a list of English-Arabic biological terms, in an effort to realise their intention of making Arabic a language of learning. Their vision is that one day Arabic speakers should be able to go to university and not only be taught in Arabic (in some classes alongside English of course) but also write (competently) in Arabic. They identified a need for the formulation, standardisation and recognition of ‘Academic Arabic’ a form of academic writing that should not need to use English words for expert terms (but should have good Arabic equivalents that go beyond transliterations). This coincides with the opening of a university in Doha that offers courses in Arabic and asks students to supply not only their TEFL (English) scores but also Arabic ones in an effort to raise standards of the Arabic language. It would be very interesting to see the outcome of this initiative and see its effectiveness, I think the fact that they are not against English is refreshing. Most Arabic bodies or revival committees always blame English or dream of an English-free world, but that is unrealistic and it usually results in unattainable initiatives and ideas. Let’s see how this initiative pans out, I’ll be watching carefully and if I am lucky enough I can interview someone about it.
Those were the stories that caught my attention as I was going through my file of saved articles in 2015. It seems to me that anxiety over the future of Arabic in Arabic speaking countries will linger for a while until educators, teachers, parents, children, and speakers themselves decide what they wish to do with/or for their language. Parents blame teachers for poor proficiency, teachers blame parents, parents blame children, others blame technology and globalisation and it goes on and on. But essentially it is only the individual Arabic speaker and/or together with their family who can make a difference. Let’s hope 2016 will be as exciting, I already have 2 posts in draft, thanks for reading.
Iftah ya simsim (Sesame Street): http://iftahyasimsim.com/main_activities.html
Law to prohibit bad Arabic in Qatar: http://www.thepeninsulaqatar.com/news/qatar/318801/mind-your-bad-arabic
Reading initiative: http://gulfnews.com/news/uae/government/uae-declares-2016-as-year-of-reading-1.1631695
Publication of Arabic terms: http://www.thepeninsulaqatar.com/news/qatar/353226/glossary-of-english-arabic-biological-terms-released
The most common complaint about Arabic teaching materials is that they are out dated and do not reflect the real world in which the student lives in. And the poor quality of materials is often claimed to be the reason why students fail to acquire Arabic to the desired levels (especially native speaking Arabic students). I was sceptical about that for a while because as an Arabic teacher myself I knew, as any teacher would, that the teaching materials are just half of the equation to a successful language teaching lesson, the other half depends on the teachers’ qualities of creativity, enthusiasm and his/her general ability to convince the student to learn. A teacher who is passionate about their subject will almost always attract the attention of the student and over time the student will realise the teacher’s efforts and learn the subject well. I am sure we all had that teacher whose passion for their subject influenced us in one way or another, and that it was those lessons that we not only enjoyed but excelled in.
The teaching of Arabic is no different, and as a secondary school teacher I never used only one book I mixed maybe 4 or 5 separate curricula and made some materials myself. This I found, apart from taking up all of my summer and being a welcome distraction from my then-MA thesis, changed the Arabic class from monotone-like, boring, repetitive, and often predictable lessons of the previous year into lessons that kept the students excited. A new wave of interaction, questions and creativity crept into the Arabic class and I was motivated even more to teach the subject.
But, what I realised (over time and through observing other classes) was that the content of the materials mattered for real language learning to take place, it wasn’t enough to have it on flashcards, or on online specially designed online platforms I had made. Nor was it enough that each week one of my lessons was a “free class” where students came in and taught one another something great they had learned in Arabic from the previous week. It was all great, not to mention the crazy amount of work and preparation I had to do, but I always felt as if it was not enough. I felt that in addition to all of the above the material had to also challenge students to think deeply about the way they used language. Of course I do not mean 5 or 6 year olds but 8, 9, 10 and secondary school students (especially native speakers of Arabic) deserve material that challenges their thinking.
So although it is the teachers’ passion and creativity that plays a big role in the teaching of Arabic, I have come to see that the content of the material is also important (I probably will always think about this). Content that not every teacher will have the time or the knowledge to think up independently in addition to their other teaching or non-teaching duties. Therefore, the Arabic curricula, or book or teaching material designers and printers need to produce high level materials in Arabic. It would be great if they consulted Arabic teachers in the process.
I will give one example, for fear of this post becoming too long, that of comprehension and in particular the question section. Traditionally, most Arabic language books (the ones I have seen) have a very simple method through which to test a students comprehension of a text. So it will be something like (I am making these examples up):
“Why did the man go to the big house?” The expected/acceptable answer would be: “The man went to the house to get his coat” and this answer would be deemed correct because the student has shown understanding and most probably an ability to conjugate verbs. The questions move on to other aspects of the text with the intention of making sure the student has understood the semantic (meaning) content of the story or lesson. Which is absolutely fine and great- but as a starting point. My quarrel is that the questions are always so simplistic and never go beyond that starting point. The questions never really fully challenge the student to use all their vocabulary or structures to answer a question. Can you imagine challenging a student so that they go beyond the simple answers, words, structures, synonyms, can you imagine pushing the student to think in Arabic at a higher level? I know there are improvements being made all the time to Arabic materials, but more needs to be done for both native and non-native learners of Arabic. Well, this is something I’ve been thinking about a lot recently and thought I’d share it with others…thanks for reading and as always any ideas are welcome.
The following links maybe of useful to anyone who has an interest in Arabic as a medium of instruction at schools, it’s taken from the ever-exciting blog by Lameen Souag:
It is that time of the year again. It is Ramadan, the month of fasting. And once again I re-blog here the post in which I discussed the meaning of the word previously. I asked “what does the actual word ‘Ramadan’ mean?” Looking through Lisaan al Arab (by Ibn Mandhuur) I was able to appreciate the intricacy of the word, how it relates to other words and more importantly how it relates to fasting and that left me amazed.
The word Ramadan, like many other Arabic words based on a three-letter-root template, is derived from ‘Ra-Ma-Da’ which means ” to be scorching hot” (notice that I have made all root letters bold, so we can see the root even in different derivations). How hot? Well Ibn Mandhuur was specific and made sure to describe it, as hot “as the scorching heat on stone under the hot sun” The earth can also be described as scorching hot (Ra-Ma-Du), and he goes on to give examples and similar derived nouns and adjectives to describe the “unbearable heat of the sun on stones and sand”. When inflected (to suit, gender, number and tense which is typical of Arabic) the word Ra-Ma-Du can be used to describe “unbearable heat on a people” (I think we can describe Londoners like that these days!) or to describe “scorched or sunburnt hands or feet as a result of being exposed to the very hot sun”. Then when derived as iR–Maa-Du it means “pain all over” both physical and that “which unmercifully eats the mind away with worry”. When inflected it can refer to an “upset stomach” and as a noun aRa-Ma-Diyyu it refers to the clouds and rain. Why? aha why indeed? Because rain is produced “as a result of heat from the sun” which causes evaporation and so on (the water cycle), who would have known? That’s why I said above that words almost always make sense to be ‘those’ words and those words only! Alternatively, it can also refer specifically to “rain just before Autumn at the end of summer that falls to hit the scorching hot ground” it’s that water that is produced that brings relief.
And finally, the next entry is the month of Ramadan, and Ibn Mandhuur mentions it as a name of a month (obviously), he quotes an account from a source named Ibn Durayd who says, “when the names of the months were being decided upon from the language of old, they named them based on the seasons in which they fell, it so happened that Ramadan fell during the season when it was scorching hot with unbearable heat”. It seems that at the time of naming the months Ramadan fell in the summer, but because the Arabic/Islamic calendar is based on the lunar system, the months move each year by a week or two, so the months are not fixed like the solar ones (January, February etc…). So in a period of about twenty years Ramadan will fall in the summer only 3 times (as it doing right now), and it will take another decade or so for it to fall in the spring/summer again. Another source named Al-Fara’ says that “Ramadan is derived from ‘Ra-Mi-Da’ which refers to a fasting person’s feelings of heat and dryness inside the mouth due to thirst”. Finally (because I could go on), the word ‘Ra-Ma-Da’ means to “wait for something”, it also refers to the “blunt blade of a knife that needs sharpening”. Interestingly though, none of the meanings contradict one another, it shows the versatility of the root and the many similar meanings it can carry.
In summary, the word Ramadan refers to, the month, the heat, the thirst, the waiting and the eventual ease (like that of rain after a hot day) of whatever may be the problem. An almost metaphorical way of describing the fast and the month in which it occurs is that, it’s not easy, not especially if it falls in the summer months, and people observing the fast wait until they can eat and drink, at which time they experience ease. Their beings are blunt and so need sharpening through the
hardship of the fast (sounds a bit Yoga/meditation like!) and ultimately they experience relief (like the rain on the scorching hot ground) that will come with great benefits (Ibn Al ‘Arabee and others). Who would have thought that one word, would have so many associations and meanings, and yet all be suitable?
Ibn Mandhuur (2000) Lisaan al Arab volume 6 pages 224-225. Beirut: Dar al Sader (note: in the 1975 version the pages are slightly different 225-226).
Muhammad Al Bartajee (2002) Al Yaqoot wal Marjaan fee I’iraab al-Quran (Syntax of the Quran) Amman: Dar al-I’ilaam