WOMEN OF VALOUR: L1TERACY AS THE CREATION OF PERSONAL MEANING IN THE LIVES OF A SELECT GROUP OF HASSIDIC WOMEN IN QUEBEC by Sharyn Weinstein Sepinwall The Department of Integrated Studies in Education A Thesis submitted to the Faculty of Graduate Studies and Research , in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Education Faculty of Education McGiII University National Library Bibliothèque nationale 1+1 of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 canada Canada Our fie Notre réIérfInœ The author bas granted a non­ L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library ofCanada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies ofthis thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur fonnat électronique. The author retains ownership ofthe L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts from it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son pemnsslOn. autorisation. 0-612-78770-2 Canada Women of Valour: Literacy as the Creation of Personal Meaning in the Lives of a Select Group of Hassidic Women in Quebec Sharyn Weinstein Sepinwall 11 Acknowledgments One of my colleagues at McGiII in the Faculty of Management was fond of saying "writing a dissertation should change your life." Her own dissertation had been reviewed in the Wall Street Journal and its subsequent acclaim had indeed, 1surmised, changed her life. 1did not think at that time, or at any time since, that there was even a remote chance of my work finding its way into a newspaper, but 1did hold on to the possibility that writing a dissertation, while often a frightening thought, could offer me an alternative lens through which to see my world. As 1became increasingly entangled with the world of Hassidic women, it became more difficult to separate myself fram my research. The better 1grew to understand my research stance, my worldview, the better acquainted 1became with myself, the individual, the teacher, the mother, the wife and the woman. After a slow start, 1began to see the opportunity to write about something that really mattered to me. The rhythm of my writing process was not always smooth. There were periods in the early years when my thoughts barely progressed, let alone my writing. Even the rough moments ofwriting (or not writing) were significant opportunities for deepening my understanding, not only of the focus of my study but also of my own conceptualizing and composing processes. Looking back on my dissertation journey, 1can still feel the 111 impact of its effect on me. Working on my dissertation - not only what 1 learned but also how 1learned - was the start of an adventure that has enriched my Iife in many ways, both personally and professionally. This journey would not have even begun if it were not for the following people who have played such an integral role in my life. Although there are more meaningful ways of saying thank you than words on paper, this thesis would be incomplete if 1did notexpress my gratitude to those who lent their ears, wisdom, support and encouragement. 1express my profound gratitude to my thesis supervisor, Dr. Mary Maguire for her persistent support and encouragement, for not giving up on me, and for her critical thinking that allowed me to see my text and make it my own. 1was always amazed at the eagerness and speed with which she read each draft. Her pleasant demeanor and up-beat attitude were so very much appreciated when 1was floundering and confused. To Dr. Barry Levy, Dr. Gershon Hundert and Dr. Gillian Rejskind, members of my thesis committee, 1offer my most sincere thanks. Each of these experts provided me with invaluable feedback and constructive comments. The time and effort they took from their already overworked schedules in reading my drafts and in evaluating my comprehensive examination papers were enormously helpful. 1would Iike to acknowledge the interest and guidance of Mr. Ron Finegold of the Jewish Public Library in Montreal. To ail of my wonderful IV women friends, 1thank you for your understanding, for repeatedly demonstrating your confidence in me and for truly being the best cheerleaders. The first book 1read on Hassidic life was given to me by my sister-in­ law Dr. Harriet Sepinwall and my brother-in-Iaw Dr. Jerry Sepinwall (of blessed memory). Throughout the dissertation process, they were always interested and supportive. 1thank them for being so involved in my life and for ail their love and encouragement. It is with deep respect and admiration that 1express my appreciation to my brothers and their wives. Howard Weinstein and Martine Allard, and Jeffrey Weinstein and Stacia Rubinovich consistently let me know how proud they are of me. To my mother and late father 1owe my heartfelt thanks for giving me the confidence to undertake this endeavour in the first place. This dissertation is in fact dedicated to my mother and to the memory of my father, for loving me unconditionally and for believing that there is nothing in this world beyond my grasp. 1am blessed with three brilliant accomplished women as daughters. Each has made her mark in her respective academic world. Each has also made her mark on my life and in my heart. To Deborah, who received her Ph.D. in Clinical Psychology in Apri12DD1, 1express my love and thanks for leading the way. My middle daughter, Amy, and my son-in-Iaw, Andy, v inspire me to raise the bar for myself. My youngest daughter, Andrea, has been my voice of reason and intellect. She is the buoy that has often kept me afloat. As a mother, it is unique and exciting to be sharing stories of life in school with three daughters and a son-in-Iaw. 1reserve my greatest thanks to my partner in life's journey and my partner in this endeavour. His constant love and support gave me, as a forty-nine year-old mother of three and full-time McGiII University lecturer, the courage, to even contemplate becoming a doctoral student. He has always allowed me the spotlight yet it is he who is my shining star. Last, but certainly not least, 1would like to thank the Hassidic women participants of this inquiry who welcomed me into their homes and into their lives, who shared their time, their dreams and their innermost thoughts with me and allowed me to tell their stories in this thesis format. It says in the Ethics ofthe Fathers that the world stands on three things: on Torah, on prayer and on deeds of loving-kindness. These women have taught me that each of the first two rests on the third pillar. In caring for and being concerned about others, they often deny their own interests and needs. 1 am inspired and humbled by their sense of community and by what 1 characterize as their inner serenity. For Hassidim, the story of Reb Zusia ofAnnipol is an example to live by. Reb Zusia was not concerned that at the end of his Iife, in the heavenly court, he would be asked why he was not more like Abraham, Issac, Jacob vi or Moses. Rather, he was concerned that he would be asked "whYweren't you, Zusia, the best you, Zusia, could have been"? From the Hassidic women in this inquiry, 1have learned that finishing a dissertation should not be the culmination of ail one knows or ail one will ever be. This doctoral thesis is not a destination but a part of a journey, Iike Zusia, of evolving and becoming a better teacher, scholar, mother, wife, sister, daughter and friend. This is why writing my dissertation has been one of the most meaningful events in my life. vu Abstract ln this ethnographie inquiry, 1examine the way in which Iiteracy creates personal meaning in the lives of ten Hassidic women in Quebec, Canada. Using an integrative qualitative methodology, 1draw from Goldberger, Tarule, 8elenky and Clinchy (1996), theories of feminist notions of knowledge, current epistemological discussions about difference, power, multiculturalism, and the expression or suppression of voice. From Street's (1994) ideological model of Iiteracy and from 8arton (1994), Hamilton (1998), and Maybin (2000), 1more c1early conceptualize the pivotai role of Iiteracy practices in articulating links between individual people's everyday experience and wider social institutions and structures. Marilyn-Martin Jones and Katherine Jones (2000) provide a further theoretical lens for viewing the plurality of Iiteracies associated with the values, understandings and intentions that people have about what they and others do. The findings led me to four conclusions. First, in the private realm of her home the Hassidic woman commands and receives a great deal of authority and respect. Second, it is the Hassidic woman who is the final arbiter of her own information needs and her Iiteracies encompass a diversity of purposes, materials and competencies. The third finding is that the Hassidic woman is able to successfully negotiate the various arenas of her Iife without compromising tradition and religious law. Finally, although many of these women in their roles as homemaker and wives, experience financial, emotional and physical hardships while raising large families, 1 have observed in them infinite amounts of patience, good will, serenity and love.