EDUC 314 PrelimModule1

SOUTH EAST ASIAN INSTITUTE OF TECHNOLOGY, INC.
National Highway, Crossing Rubber, Tupi, South Cotabato
COLLEGE OF TEACHER EDUCATION

___________________________________________________
LEARNING MODULE
FOR
EDUC 314: BUILDING AND ENHANCING NEW LITERACIES ACROSS
CURRICULUM
_____________________________________________________
WEEK 1
Page 1 of 29
EDUC 314: Building and Enhancing New Literacies Across Curriculum
SOUTH EAST ASIAN INSTITUTE OF TECHNOLOGY, INC .
COURSE OUTLINE
COURSE CODE : EDUC 314

TITLE : Building and Enhancing New Literacies Across
Curriculum
TARGET POPULATION : 3rd Year students
INSTRUCTOR : JEFF LLOYD O. SANTILLAN, LPT
Overview:
This course introduces the concepts of new literacies in the 21 st century as an

evolving social phenomena and shared cultural practices across learning areas. The
21st century literacies shall include (a) globalization and multi-cultural literacy, (b) social
literacy, (c) media literacy, (d) financial literacy, (e) cyber literacy/digital literacy, (f) eco-
literacy and (g) arts and creativity literacy. Field based- interdisciplinary explorations and
other teaching strategies shall be used in this course
General Objective:
To develop a clear and practical understanding on expanded views of literacy
in the 21st century
The following are the topics to be discussed
Week 1 INTRODUCTION TO 21ST CENTURY LITERACIES

Week 2 LITERACY IN THE 21ST CENTURY
Week 3 GLOBALIZATION AND CULTURAL AND
MULTICULTURAL LITERACIES
Week 4 GLOBALIZATION AND CULTURAL AND
MULTICULTURAL LITERACIES: Issues in Teaching and
Learning Multicultural Literacy in the Philippines
Week 5 LEARNING TO LIVE TOGETHER: Social and Cross-CC
cultural Skills
Instruction to the Learners
This module consists of field-based interdisciplinary explorations and research-

based teaching strategies that shall be examined in this work text. It offers fresh insights
on literacy teaching and learning in the contemporary age. Through this, learners are
expected to engage in meaningful learning and reflective practices.
Note that all activities will be submitted in our group chat except for activity 2 and
5. Activity 2 and 5 will be posted in our group page (indicate your name, course and
set). For activity 1, 3, and 4, you may send your answers through messenger (Allowed:
screenshot or handwritten). Submission will be on March 31 – April 5, 2022. Late
submission of activities will be deducted half of its score.
Page 2 of 29
WEEK 1
INTRODUCTION TO 21ST CENTURY LITERACIES
Explore
Literacy is defined by dictionaries as the state of being able to read and write (Literacy,
literate, n. d.). although it is the ultimate thesis of this chapter that such a traditional definition
no longer suffices in the information age, a thorough understanding of literacy and its past
nuances will give us a solid foundation in exploring and discussing the “new” literacies of the
21st century and why possessing them is now mandatory for both teachers and students in all
level of education.
This chapter explores several definition of literacy and what being literate means in the
multiplicity of context in 21st century, with the goal of raising awareness in readers who might
be presently unaware of the evolving perspectives on literacy and giving teachers the
opportunity to pause and reflect on their own literacies even as they attempt to teach the new
literacies to their students.
Traditional or Conventional Literacy
The word “literacy” stems for the

word “literate” which first appeared in the
15th century and is in turned derived from
the Latin word litteratus, meaning “(a
person) marked with letters”-that is
“distinguished or identified by letters”; and
it carried with the idea such a person was
cultured and educated. Since the subject of
the time (e.g., grammar, logic, arithmetic,
geometry, etc.) all had written texts (which
were composed of letters) that had to be
studied, the ability to read and write was
therefore of prime importance, leading to
the strong association of being “literate”
with the ability to read and write.
Miller (1973) divides this conventional concept of literacy into sub-categories:
1. Basic Literacy- it is the ability to correspond visual shapes to spoken sounds in order to
decode written materials and translate them into oral language. Simply put, it is the ability
to recognize letters and words. This would be akin to recognizing that the sequence of
letters “b-a-s-a” forms the word basa in Filipino, even without understanding what it
means.
2. Comprehension Literacy- it is the ability to understand the meaning of what is being read.
To capitalize on the example above, this would like know that basa means either “to read”
or “to be wet”.
3. Functional or Practical Literacy- It is the ability to read (i.e., decode and comprehend)
written materials needed to perform everyday vocational tasks. This is the equivalent of
Page 3 of 29
reading the text “ang bata ay nagbabasa”, and being able to understand that basa here
refers to reading and not being wet.
Based on this conventional view of literacy, we notice two things for reading (and
therefore literacy) to exist: (1) a text (consisting of symbols and grammar) to be read; and
(2) a meaning or message being communicated by the text for the reader to extract.
Without a text, there would be nothing to read; without meaning, the text reduced to
series of incomprehensible doodle.
It should therefore be noted that even in Miller’s definition of literacy, the act of reading
implies a level of understanding. Simply knowing how to say a word (or a series of words) is not
the same as being able to understand what it means. Without understanding of the meaning of
the words, reading has not taken place. Based on this, Schlechty (2001) defines the concept of
functional illiteracy as the state of being able to read, but not well enough to manage daily living
and employment tasks that require reading skills beyond a basic level.
As the rest of this chapter will argue, this synchronicity between decoding textual symbols
and being able to extract and understand their meaning is a necessary part of being literate,
even as the new context of the 21st century change the nature of what “text” is, and what
means to “read” and “write”.
Expanded Views of Literacy
Despite the popularity of American films in the Philippines, many Filipinos cannot follow
the actors’ dialogue, and thus resort to guessing the overall story based on the actions
onscreen.
Despite the ubiquity of the traditional view of literacy, Roberts (1995) notes that “in the
past fifty years, hundreds of definitions of ‘literacy’ have been advanced by the scholars, adult
literacy workers, and programme planners,” with even in the United Nations Educational,
Scientific, and Cultural Organization (UNESCO, 2006) acknowledging that literacy as a concept
has proven to complex and dynamic, it continually being defined and interpreted in multiple
ways.
In 2004, UNESCO formally defined literacy as “the ability to identify, understand, interpret,
create, communicate and compute, using printed and written materials associated with varying
contexts. Literacy involves a continuum of learning in enabling individuals to achieve their goal,
to develop their knowledge and potential, and to participate fully in their community and wider
society.”
Note that “reading” does not appear in UNESCO’s definition of literacy. Instead, literacy has
taken on a definition more akin to “knowing about something and what to do with it.”
In this vein, Mkandawire (2018) more succinctly posits that literacy is a “a form of
knowledge, competence and skills in a particular field or area,” being supported by UNESCO
(2006), Barton (2007), and MKandawire, Simooya-Mudenda and Cheelo (2017), which
acknowledged that- as we have just pointed out- modern views appear to equate literacy with
knowledge.
Page 4 of 29
This shift in the definition of literacy from “reading and writing” to “knowledge” is
especially important as we explore the ‘new’ literacies of the 21st century that seems far-
removed from the contexts upon which conventional literacy is based.
Activity #1
One of the ways students can be trained in the new literacies is to engage then in digital
storytelling, wherein the students take part in the traditional process of storytelling, but with
some digital enhancements. They choose a topic, conduct a research, write a script, develop a
story, and through the use of multimedia, create something that can be played online on a
computer.
Digital Storytelling can be broken down into following six steps. Read and understand
the following statements. Provide what is asked.
Task 1 Writing - Write about a particular story from your life. The story must have a central
theme.
Task 2 Developing a Script - Develop a script that identifies the important points of your story.
Task 3 Creating a Storyboard - Create a storyboard that visually organizes the flow of the story.
Assign a particular image to portions of the script.
Criteria: Points
Content: your ability cogent, persuasive and relevant ideas and the 15
application of the literary approach in your essay.
Organization: your ability to present your ideas in an organized and 15
cohesive fashion.
Language: your control of the English language- specifically your word 10
choice and sentence structure.
Grammar: your facility with the conventions of standard written 10
English( grammar and punctuation)
Total 50
Page 5 of 29

___________________________________________________
LEARNING MODULE
FOR
CURRICULUM
_____________________________________________________
WEEK 2
Page 6 of 29
WEEK 2
LITERACY IN THE 21ST CENTURY
Literacy in the 21st Century
When we viewed from the perspective of

conventional /traditional literacy, the concept of
‘new’ literacies is a bit of a misnomer, as even
these new literacies of the 21st century make
generous use of being able to read and write,
rather than supplant them as skills necessary for
survival. However, when we viewed from other
perspective of literacy as knowledge, the new
literacies begin to make sense as they are the
‘skills and bodies of knowledge’ that are
necessary for survival and productivity in the
information age.
In the same vein of reasoning, the new literacies are not ‘new’ per se- as in the sense that
they never existed before. Rather, we consider them to be new because the context in which
old skills and knowledge are being employed are new, both in nature and in scope. The ability to
translate textual information into images is not a new skill, but it is the ability to do so in a way
that is concise, complete, and clear that is certainly new, given that it will be how ninety percent
of the population will be informed on the issue. Similarly, being able to verify the truth-value
and veracity of a document is not a new skill- but being able to do so when there are a hundred
similar documents available to you online is.
Case in point: Throughout history humans have communicated on levels apart from the
spoken and written word, for example, visually, using the long-distance communication
system of smoke signals used by the ancient Chinese, the ancient Greeks and the indigenous
peoples of North America.
In the Victorian era, there was such a thing as the “Language Flowers”, where the kind,
color and arrangement of a bouquet of flowers were used to communicate messages that could
not otherwise be spoken aloud in Victorian society (Greenway, 1884). For example, a bouquet
of oak leaves (representing strength), purple roses (sorrow), white lilies (resurrection), and pale
yellow tulips and rosemary (memory or remembrance) would altogether communicate a
message of sympathy, usually over the death of a loved one.
Successfully, interpreting these ‘visual languages’ required a kind of ‘visual literacy’ to

understand the message being presented and to manage the information encoded therein-
skills which, as following chapters will further reveal, are coming into use again in the 21ST
century literacies. The difference is that ow we are not analyzing smoke signals or bouquet, but
rather sounds, texts, and images from a hundred different sources at a nearly non-stop rate to
the point where accuracy, validity, and reliability of the messages we interpret form the basis for
some very important personal and collective decision-making.
Another difference involves the question of necessity: One did not need to be literate in the
language of flowers to live a fruitful and fulfilled life in Victorian-era England, but to be not
media or digitally literate in the 21st century makes one vulnerable to manipulation by those
Page 7 of 29
who are, and such manipulation can easily cost an individual time, money, property and even
life.
These so called ‘new’ literacies arose from the increasing availability of communication
technologies that were once unavailable to the average individual. Technologies like blogging
and vlogging, social networking, and even text-messaging change and expand both the extent
and the form of our communication- blending text, sound and images in ways unforeseen and
unprecedented (Richardson, 2014). Never before have the opinions of a twelve-year old child in
an unheard-of town in an unheard-of country been available for everyone on earth to read and
hear, and while adults might scoff at a child’s opinions, that child might have more than a
thousand online subscribers who certainly think his or her opinions are important, maybe even
more so than the opinion of adults.
Simply put, three things have been critical in the rise of the new literacies:
1. Increased Reach - We are communicating with more people, from more diverse
cultures, across vaster distances than ever before.
2. Increased Means of Communication- We are communicating in more ways and faster
speeds than ever before.
3. Increase Breadth of Content - We are communicating about more things than ever
before.
How do we work together with people of different cultures who might have vastly
different perspectives on communication, work ethics, values, religious beliefs, and worldviews?
What do we do when some of these might be mutually exclusive to our own? In an age where
information is power- where knowing more and knowing first can spell the difference between
success and failure- how do we leverage both current and emergent technologies so that our
endeavors are both productive and profitable? Moreover, how do we navigate and manage the
veritable minefield of information that was once considered taboo and private and is now
online, for all the world to see and judge, whether we like it or not.
Answering such complex questions requires new set of skills and knowledge- ones that
our school system has never had to teach before. With these changes in with whom, how, and
why we communicate, new literacies are required not only to make sense of the changes, but
also to use these new technologies and paradigms in meaningful ad and productive ways-
something required not only of students, but of teachers as well.
To better address the need for teachers to be literate in these new literacies, this book
discusses and explores them in the ensuing chapters, namely:
Globalization and Multicultural Literacy discusses how our increasing ability to
communicate with almost anyone, anywhere, in real time requires new skills and attitudes in
interacting with people with cultures, perspectives, worldviews, and priorities different from
our own, particularly with the end-view of not only peace and understanding, but also mutual
benefit and productivity.
The chapter on Social and Financial Literacies meanwhile explore the need for the ability
to navigate our own social networks- of both the online and offline variety - to not only
communicate clearly, but also to leverage resources which we ourselves might not possess. At
the same, the chapter addresses the notorious problem of short-sightedness in Filipino culture
regarding personal finances and how this must be addressed at an increasingly earlier age to
Page 8 of 29
help mitigate the ever-widening gap between the rich and the poor.
Media and Cyber/Digital Literacies explore the emerging need to located, verify, and
ultimately manage online information, especially in an age where information is power and
where having the right (and wrong) information and the ability to communicate it with others
and use it to address real-world problems easily spell the difference between both personal and
career success and failure.
Ecoliteracy and Artistic and Creative Literacy explore the emerging demands for knowing
how to effectively and sustainably mange the natural resources that our increased
industrialization and demands for productivity are so rapidly eating up. The chapter also
explores how this increase in productivity also brings with it an increased demand for arts and
aesthetics and the need to develop ways of effectively communicating through the creative arts
in industries dominated by objective data.
Finally, Critical Literacy addresses the increasing need to discern the underlying (and
often tacit) messages behind the new ‘texts’ of the 21st century, particularly in an ever-
increasingly multicultural society where ideas, cultures and ideologies vie with one another for
power and dominance in the minds of the masses.
Reflect
Wrap Up
• Traditional Literacy is the ability to read and write.
• The traditional or conventional concept of literacy can be divided into sub-
categories:
1. Basic Literacy, which is the ability to recognize letter and words;
2. Comprehension Literacy, which is the ability to understand the meaning of
what is being read; and
3. Functional/Practical Literacy, which is the ability to read written materials
needed to perform everyday vocational tasks.
• Modern views of literacy equate it with knowledge.
• New literacies have risen due to increased reached, increase means of
communication, and increase breadth of content. These new literacies are
globalization and multicultural literacy, social and financial literacy, media and
cyber/digital literacy, ecoliteracy, artistic and creative literacy, and critical literacy.
Page 9 of 29
Activity #2
Digital Storytelling can be broken down into following six steps. Read and understand
the following statements. Provide what is asked.
Task 1 Creating the Digital Story - Record the voice over for your movie. Create the movie using
the software that is available to you.
Task 2 Sharing and Uploading - Share your story in class and upload your work online.
Criteria: Points
cohesive fashion.
Total 50
Page 10 of 29

___________________________________________________
LEARNING MODULE
FOR
CURRICULUM
_____________________________________________________
WEEK 3
Page 11 of 29
WEEK 3
GLOBALIZATION AND CULTURAL AND MULTICULTURAL LITERACIES
Explore
Globalization is the process of interaction and integration between people, business

entities, governments, and cultures form other nations, driven by international trade and
investment and supported by information technology (Levin Institute, 2017).
To better illustrate this, consider two people from different countries, for example, the
Philippines and South Korea. Let us say they meet in college and become good friends, so that
the Korean comes to be treated like a member of the Filipino’s family. After some time, the
Korean returns to her own country, but something has changed- she notices an aspect of her
culture that she finds herself wishing to be more Filipino. She knows very well that she cannot
change Korean culture as a whole, so she decides to just change herself. She does not change
everything, of course- just a little thing here and there; she is still obviously Korean, but she
does a few things differently from those who have never been to the Philippines.
Now suppose a little more time passes and the Korean is very happy with the changes
she has made to her life that makes it just a little more Filipino. Let us say some of her
colleagues notice how she does some things differently and they become curious, so she tells
them about her experiences in the Philippines and how that in some ways, she wishes to do
things the way the Filipino do. Her colleagues decide to give it a try, and they find that they like
this different way of doing things too.
Because our exposure to the concept if globalization has largely been through an
economic lens, it is tempting to limit globalization as something that concerns economists and
businessmen. But globalization and its effects go beyond import or export and Foreign Direct
Investment (FDI). Notice that in our illustration, the friend of the two people in question were
affected by their interaction, even if they themselves had never been to Korea or had not met a
Filipino. Now scale this up to the point where it is not just two people from different nations
interacting, but millions of people, from nearly two hundred countries, where we are no longer
integrating just languages or mannerisms or food recipes, but everything from styles of clothing,
forms of entertainment, education, technology, manufacturing, ways of doing business, ideas,
and whole worldviews. This is globalization as we know it today.
Page 12 of 29
Globalization as a phenomenon is not new. Nations and culture have been interacting
and integrating with one another for millennia. Consider how ancient Greek culture was so
widespread across the Mediterranean that even the Egyptians could speak their language, and
how Rome was so much inspired by the Greek culture that they adopted it wholesale. Consider
how much of the Chinese, Arab, and Indian cultures have become part of our own; these
interactions and subsequent integrations did not happen recently even during centuries before
there was even a political entity known as the Philippines.
What is different now, however, it is the speed at which globalization is happening, its
overall scope, and its effects on the lives of ordinary people. Not only are we interacting with,
learning from, and integrating knowledge gleaned from other cultures and nations at an
unprecedented rate, there is now also a sense that no matter where one lives or how limited is
one’s face-to-face interaction with members of another nation or culture and how limited one’s
time is spent online, globalization and its effect are inescapable. Even remote villages will be
exposed to the latest KPOP hit, if they have access to radio. If they produce rice, they will also
feel the effects of more affordable rice imports from Thailand and Vietnam. If they have access
to a kerosene stove, they will feel the effects of the fluctuations in oil prices originating from
Arab nations. All these things take place without having to know anyone from or anything about
Korea, Thailand, Vietnam, or the Middle East.
The Effects of Globalization
The effects of globalization are multi-

dimensional. As shown earlier, they range from
economic to cultural, on both national and
individual levels.
Meyer (2000) summarizes the effects of
globalization as follows:
• Economic, political, and military dependence
and interdependence between nations;
• Expanded flow of individual people among
societies;
• Interdependence of expressive culture among
nations; and
• Expanded flow of instrumental culture around
the world.
Economic Dependence/Interdependence
When the term globalization entered the Philippine public mindset in the early 90’s, it
was popularly understood to be a mainly economic phenomenon, and a negative one at that.
The idea that foreign-owned business could come into the country and freely ‘set-up shop’
thereby choking-out local industries was not a welcome thought, even though it was erroneous.
While Philippine society has come to realize that this early perspective represented a
shallow understanding of globalization, the fact of the matter is that globalization had brought
economic development to our society as a whole. By attracting Foreign Direct Investment (FDI),
new technologies, employment opportunities, and money have come into the country. The
phenomenon of a taxi driver owning multiple smartphones to browse social media while stuck
in traffic because of the rise of the number of vehicles on our roads is testament to this fact.
Page 13 of 29
This does not mean, however, that there have been no negative effects of globalizations.
Kentor (2001) notes that the foreign capital dependence increases income inequality in four
ways: (1) It creates a small, highly paid class of elites to manage these investments, who create
many but usually low-pay jobs; (2) Profits from these investments are repatriated, rather than
invested in the host country, therefore inhibiting domestic capital formation; (3) Foreign capital
penetration tends to concentrate land ownership among the very rich; and (4) Host countries
tend to create political and economic climates favorable to foreign capital that in turn limit
domestic labor’s ability to obtain better wages. In simple words, “the rich become richer, and
the poor become poorer.”
Hout (1980) observes that international dependence (another world for globalization)
tends to suppress adult’s wages which in turn perpetuates the role of children as economic
necessities (the familiar saying “Kapag maraming anak, maraming katulong sa hanapbuhay”),
leading to explosive population growth.
In a chain reaction of negative effects, this explosive population growth creates a large
sub-sector of society that is insulated from economic development yet competes for the
resources with the rest of population. Coupled with the economic inequalities in which this
society is couched, this encourage political instability, resulting in policies that favor the
redistribution of income, which in turn discourages investments, which then slows economic
growth.
Political and Military Dependence/Interdependence
A survey conducted in late 2018 found that three in five Filipinos believe that the United
Sates would intervene on behalf of the country in case of war (Viray, 2018). Despite the current
very conservative stance of the US on its foreign policies, this can be taken as evidence of the
Philippines’ dependence on both the political and military power of the US in order to maintain
its sovereignty as a nation-state in Southeast Asian Region. Similar things can be said of Russia
and the many communist nations throughout the world.
The point is that where there are some forms of economic

dependence/interdependence, political dependence/interdependence is not far behind, as the
participating nations strive to protect their investments and interests in one another.
Expanded Flow of Expressive and Instrumental Culture
Expressive culture, as the term suggests, deals with how a particular culture expresses
itself in its language, music, arts, and the like. Globalization encourages the monetization of
these cultural artifacts and their import/export among participating cultures; the increased
consumption of which changes the consuming culture. Case in point, KPOP music and culture
were a relative niche occupation ten years ago, with very few people aware of its existence, let
alone actual fans. Today it is practically ubiquitous in Philippine society, alongside the
consumption of all things Korean, from skin-care products to instant noodles.
Instrumental culture, on the other hand, refers to “common models of social order”
(Meyer, 2000)- that is, models or ways of thinking about and enacting national identity, nation-
state policies both domestic and foreign, socio-economic development, human rights,
Page 14 of 29
education, and social progress. A simple example of this is the Philippine educational system:
closely patterned after American educational system, educational leaders in the country closely
follow the educational trends in American and select European countries, perceiving them to be
the global leaders in the field. While this has served us to an arguably satisfactory degree thus
far, it is interesting to observe that the problems and difficulties in American education
eventually show-up in the Philippine education, albeit five to ten years removed.
Expanded Flow of People among Societies
The fact that globalization encourages the movement of people between nation-states
should come as no surprise to us. The Philippine Statistics Authority (PSA) estimates that there
were 2.3 million Overseas Filipino Workers (OFW’s) during the period of April to September
2017, who were responsible for up to 205.2 billion pesos in remittances (Philippine Statistics
Authority, 2018).
Meyer (2000) observes three reasons for this: socio-economic migration, political
expulsion, and travel/tourism.
Socio-economic migration explains the Philippines’ OFW phenomenon. Filipinos travel

abroad to find better economic opportunities for themselves and their families for lack of said
opportunities here.
Political expulsion, on the other hand, has more to do with trying to escape the political
climate of a particular country, thereby forcing an individual to seek asylum (and ultimately,
resettlement) in another more favorable country.
Travel for the sake of leisure (i.e., tourism) is a strong indicator of economic
development as more and more Filipinos are able to finance short-term travels abroad, fueled
by curiosity that is fed by social media and enabled by globalization.
Cultural Literacy
Cultural Literacy is a term coined by Hirsch (1983), referring to the ability to understand
the signs and symbols of given culture and being able to participate in its activities and customs
as opposed to simply being a passive (and outside) observer. The signs and symbols of a culture
and being able participate in its activities and customs as opposed to simple being passive (and
outside) observer. The sign and symbols of a culture include both its formal and informal
languages, its idioms and forms of expression, entertainment, values, customs, roles, traditions,
and the like- most which are assumed and unstated. Thus, they are learned by being part of the
culture, rather than by any formal means.
To illustrate this, consider the following statement: “The classroom was in absolute
bedlam.” Without any sort of background, the reader is forced to guess the meaning of the
word “bedlam” from its context within the sentence. As it turns, “bedlam” refers to a scene of
uproar, confusion, and chaos. The term is British in origin, referring to psychiatric hospital in
London by the name of St. Mary Bethlehem that was once representative of the worst excesses
of insane asylums during the 14th century and “bedlam” is a corruption of the word
“Bethlehem” in the name. While it is one thing to know that meaning of the word, note that it is
knowledge of its cultural origins that better enables a person to both appreciate and participate
Page 15 of 29
in conversations and activities.
Of course, by its very definition, cultural literacy is culture-specific, but it is not limited to
national cultures, contrary to what many people assume. The culture of one workplace can be
very different for another, just as a culture of a particular school can differ widely from another
school nearby.
There are far too many cultures for any one person to be literate in all of them. As more
and more Filipinos travel- both domestically and abroad-as the result of globalization and the
increased opportunities it brings, the need to develop new cultural literacies comes to the fore.
Cultural Literacy in the Philippines
The National Commission for Culture and the Arts (NCCA) is the government body
tasked with the documentation, preservation, and dissemination of Philippine culture, both
locally and abroad. Part of how the NCCA is addressing this and related matters is through the
establishment of the Philippine Cultural Education Program (PCEP), which “envisions a nation of
culturally literate and empowered Filipinos” (NCAA, 2015). Designed to make cultural education
accessible to all sectors of Philippine society, the PCEP held national consultative meetings,
conferences, workshops, art camps, and festivals on culture-based teaching and good
governance from 2003 to 2007. As a result of Republic Act 10066 (2010), PCEP has been
designated as the body, together with the Department of Education (DepEd), tasked to
“formulate the Cultural heritage education programs both for local and overseas Filipinos” that
are to be an integral part of Philippine education in all its aspects.
Cultural education – and thus cultural literacy – in the Philippines is quite a challenge,
given that Philippine culture is a complex blend of many indigenous and colonial cultures and
varies widely across regions, and the average citizen is almost as ignorant of other Philippine
cultures as foreigners are. To point out, consider the question, “What makes something or
someone Filipino’?”
The average reader will be hard-pressed to pin down a definite answer. De Leon (2011)
argues that this is in part due to a colonial mindset among Filipino artists that inhibits the full
development and realization of Filipino artistic creativity – a kind of artistic and cultural
creativity that is fully Filipino.
De Leon (2011) coins this propensity for Filipinos to look at their culture and themselves
through Western lenses as the Doῆa Victorina Syndrome, a kind of inferiority complex wherein
anything and everything natively Filipino is considered by the Filipinos themselves as being
inferior, backward, and worthless in comparison to their Western counterparts, and therefore a
source of embarrassment and unease. As de Leon puts it, our low self-esteem borders on self-
contempt, the results of which are doubt in the Filipino capacity for achievement, perverse
delight in belittling ourselves, lack of respect and even outright contempt for one another, and
blind dependence on foreign goods, concepts, techniques, approaches, and expertise (2011).
The biggest challenge then, according to him, is the deconstruction of the negative self-images
and notions of ourselves that we have Imbibed over generations through “a workable, effective
program of education that can make Filipinos more responsive and sensitive to Filipinos dignity,
needs, values, and cultural potentials and assets.”
For De Leon, it is excellence in the arts – via an expression that is truly Filipino – that can
Page 16 of 29
form the core of national unity. Of course, this remains to be seen.
Challenges for Cultural Literacy in the Philippines

As Applebee (1987) observes, interesting discussions on cultural literacy give rise to
some very difficult questions which are particularly important to a multicultural and multilingual
nation like the Philippines.
• What kinds of knowledge constitute cultural literacy? Is it knowing the facts, names, and
dates, or is it something more experiential like being familiar with a story or a particular
song?
• If culture is more “caught than taught,” should cultural literacy be one of the goals of
education? If yes, how does one teach it?
• Whose cultures must we be literate in to be considered “culturally literate”? Who decides
which cultures are included and which ones are excluded, and on what bases?
• Is cultural literacy education simply a means for the dominant culture to express its
dominance over minority cultures?
• How is cultural literacy to be assessed and evaluated? How can we know someone is
“culturally literate”?
As of the writing of this book, no definitive answers to these questions exist in the
literature.
Multicultural Literacy
As cultures begin to mix and change as a

result of globalization, conflicts inevitably
arise over identity, values, and worldviews.
This situation consequently needs for a
literacy that enables us to quickly and easily
identify and resolve such conflicts,
preferably before they even begin. This has
come to be understood as multicultural
literacy.
Multicultural Literacy as a set of skills and knowledge is difficult to define because of

how it changes depending on the contexts in which it is discussed. For example, multicultural
literacy as defined in American literature is different from how it is deployed in a more
European context.
In America, multicultural literacy has very strong leanings toward knowing or identifying
the poly-ethnic origins of knowledge with the express goal of fostering equality, diversity, and
social justice. This is in direct response to the “Euro-centric” and “white-dominant” traditions of
education that in the eyes of American cultural minorities (particularly the blacks) is a form of
racial injustice. This is very foreign to the Philippine context, which, despite having our own
deeply ingrained traditions of discrimination, does not have the same issues of discriminations
as in the United States, nor the same amount of hostility. Nevertheless, the fact that the
perceived need for multicultural literacy stems from a slighted sense of justice for “the other”
(that is, any individual, group, or culture that another individual, group, or culture considers
“not of us,” for any reason) cannot be ignored in our attempts to pin down a functional
definition of multicultural literacy for ourselves.
Meanwhile, in Europe, multicultural literacy comes more in the form of intercultural
Page 17 of 29
communication competence (ICC), which is defined by Dusi, Messetti, and Steinbach (2014) as a
composite of skills, abilities, attitudes, personality patterns, etc. necessary for clear and
productive communication with cultures other than our own. Similarly, Fantini (2006) defines it
as “a complex of abilities needed to perform effectively and appropriately when interacting with
others who are linguistically and culturally different from oneself.”
Clearly, the broader and more magnanimous European definition of multicultural

literacy is more fitting for the Philippine context, even if the exact definition of what ICC consists
of is still being hotly debated. For the purposes of this book, it would also be wise to include
how justice contributes to the literacy; that is, there would be no discussion on multicultural
literacy if not for the lack of justice in a multicultural discussion or discourse.
We define multicultural literacy here as the knowledge and skills necessary to ensure
that any communication with a culture different from our own is clear, productive, and
respectful such that their differences are celebrated and neither culture is demeaned or treated
as inferior.
It is important to realize that under this definition, a “different culture” is not just limited
to “someone from another country,” but could also include someone whose gender, economic
background, religious beliefs, sexual orientation, or even sense of fashion in different from our
own.
The skills and knowledge required for one to be multi-culturally literate are not mere
language skills, since it is assumed that some medium of communication already exists between
two cultures. Rather, true multicultural literacy consists of perspectives, attitudes, and beliefs
about other cultures that affect the manner in which we communicate and the motives behind
our communication. Here are some examples:
1. Be selfless – An attitude of selflessness – one that is less concerned with how I feel and
more concerned with how I am making others feel – is crucial to multicultural literacy, as
so much of the offense and conflict associated with the meeting of different cultures is
the result of a “me first” attitude: I should be accommodated, you should be the one to
adjust to me, I should feel comfortable with you before I make efforts to make you feel
comfortable, etc. Such selflessness is not instinctive to people, and is especially difficult
when one feels insecure of oneself and identity.
2. Know that good and useful things can (and do) come from those different from us –
Hand-in-hand with a dismissive attitude toward another culture is the idea that nothing
good can come from them. Furthermore, there is a tendency to ignore or outright
dismiss evidence to the contrary. Simply acknowledging that good ideas and products
have come from cultures we might not like goes a long way in preparing our minds to
perceive them as being equally valuable.
3. Be willing to compromise – Any significant interaction with someone from a different
culture governed by the principle of “He/She wants something, and I want something.”
In other words, cultures do not interact out of pure magnanimity. If both of you are
willing to give the other what they want, well and good. But what happens when one or
both are unwilling to give what the other wants? There must be a compromise: a
reciprocal adjustment of demands and expectations to accommodate what the other
party is willing to give.
4. Accept that there are limits – At some point however, one or both cultures will be
unwilling/unable to adjust their wants for the sake of the other any further. Beyond this
point, the productivity of the interaction drops and one must either change the purpose
Page 18 of 29
of the interaction or walk away, accepting that what you want cannot be had from that
particular source. Attempting to force the other party to adjust (when you refuse to do
the same) only results in misunderstanding, hurt, and conflict. The sooner we accept
this; the sooner we can set realistic expectations of one another.
Activity #3
INSTRUCTION: Read and understand the given statement. Provide what is being asked.
1. Interview (2) students in your school who are part of the cultural minority. They
could be foreigners or fellow Filipinos who belong to a different ethno-linguistic
group. Ask them about their culture, their difficulties in adjusting to the mainstream
culture, and how students like you can help them.
Criteria: Points
cohesive fashion.
Total 50
Page 19 of 29

___________________________________________________
LEARNING MODULE
FOR
CURRICULUM
_____________________________________________________
WEEK 4
Page 20 of 29
WEEK 4
GLOBALIZATION AND CULTURAL AND MULTICULTURAL LITERACIES: Issues in
Teaching and Learning Multicultural Literacy in the Philippines
Issues in Teaching and Learning Multicultural Literacy in the Philippines
A number of important issues stand in the

way of Philippine educators attempting to learn
multicultural literacy for themselves and teach it in
turn to others, which are different from wht can be
found in Western literature, particularly those of
the United States.
Conflicting Requirements for Peace
When all is said and done, the heart of

multicultural literacy is peace among different
cultures – that is, productive and non-violent
interaction. It is easy to assume that all cultures
value peace to the same degree and are therefore
willing to make the same compromises in order to
attain it, but this is not necessarily true.
Take for example the Israeli/Palestinian conflict, which is really a conflict over territory:
Both sides desire peace, but they do not desire it enough to be willing to compromise. In a very
real sense, both sides would rather live in perpetual conflict with one another rather than give-
up their claim to the land which each side believes is rightfully theirs.
On a more personal, immediate front, I am reminded of an activity a fellow teacher
conducted in her class where she asked her students to write down how they defined “peace.”
One student revealing wrote: “Peace is when I get what I want.”
Nationalistic and Regionalistic Pushback
The increasing demand for multicultural sensitivity, inclusion, and diversity in the recent
years has also given rise to resistance from groups who believe that their identity is being
“watered-down” by the needed compromises.
Case in point is the very recent proposal of “Ortograpiya ti Pagsasao nga Ilokano” by
officials of the komisyon ng Wikang Filipino (KWF) in October of 2018. The proposal was met
with intense backlash from group of Ilokano writers and language advocates over the
“incompetence in preparing the Ilokano orthography that didn’t conform with the existing
orthography being used by the Ilokano writers and experts,” claiming that the proposed
orthography was based on tagalog and not Ilokano and that the commission’s attempts to
compel the regional language to conform to the standards of the Ortograpiyang Pambansa
(National Orthography) would “destroy the identity of the Ilokano language” (Dumalo, 2018).
In the ensuing online firestorm, one particular individual commented on how such
regional pride is out of step with modernity, particularly with our need to be united as a
country. Now this sentiment is consistent with the multicultural literacy of being able to put
aside differences for the sake of a common goal, but notice how for the Ilokanos, national unity
(as far as language is concerned) is not worth the cost of giving-up their ability to determine the
Page 21 of 29
orthography of their language for themselves.
Such issues become even more complex and clouded when they come to a head with
economics, social justice, and religion. What is to be done when accommodating the
idiosyncrasies of another culture means decreased economic opportunities for other members
of my culture? What about when we must decide between gender equality and retaining a
venerable, historical institution like the Boy Scouts of the Philippines? What about if, for the
sake of peace, one culture must compromise on its religious values? We might think that peace
is worth it, but what if the other culture believes otherwise?
We see here that while multicultural inclusiveness is by and large a good thing, it comes
at a cost. Part of the identity of the host culture becomes diluted and lost – the inevitable result
of the compromises necessary for it to have some form of multicultural understanding. In effect,
pushing for multicultural inclusion might very well be asking some cultures to decide which has
more value: Inclusion or Identity?
We must be aware that these questions are easier to answer for the culture that wants
to be accommodated (because it will cost them nothing), rather than the one that must do the
accommodating.
The Persistence of the Problem
On the surface, multicultural literacy might seem to just be a matter of “good common
sense,” and understandably so, no one actively desires to experience discrimination regarding
what they know and what they can and cannot do simply on the basis of race, ethnicity, or in
the case of the Philippines, region of origin. It therefore makes perfect sense to collectively
retain from such behavior under the assumption that “if you don’t do it to me, I won’t do it to
you.” And yet, to our horror and shame, the practice persists. Worse, we sometimes find
ourselves participating in and justifying such discriminatory behavior – if only online and not in
real life (as if anything written or posted online is not, in fact, in real life).
Therefore, the primary issue that educators face in teaching multicultural literacy to
their students and learning it for themselves is, “Why does this problem persist?” Or to put it in
another way, “Despite all out advances in science, technology, and culture, why is this still a
problem today?
Boutte (2008) suggests that issues of discrimination in all its forms (racial, religious,
tribal, culture, etc.) are really issues of hatred, which she defines in an educational setting as
“the lack of compassion and lack of respect for the rights of others,” and that such hatred must
be fought and its roots must be attacked, because for as long as hatred exists in the human
mind, real peace will be impossible (Vreeland, 2001).
If this is true, then it leads to some interesting questions: For one, what is the root of
this hatred? Boutte (2008) suggests that, at least in an educational context, such hate is often
unintentional, but is usually the result of a lack of education. Now if a lack of education is to
blame, then a lack of education in what, exactly? Is it awareness of the existence of those
different from us? Is it awareness that those different from us are worthy of respect?
The former is unlikely: Thanks to the Internet; we are very much aware of the existence
Page 22 of 29
of people and cultures that are fundamentally different from us, yet this has done nothing to
mitigate the hatred that Boutte speaks of. The latter question is more promising, but presumes
that something exists in all individuals – regardless of color, language, religion, education, social
status, etc. – that is worthy of respect. If this is true, what is this something? How do you teach
it?
To date, no literature exists within academia that gives a definitive, authoritative, and
final answer to these questions.
The Question of Value
Another issue in teaching and learning multicultural literacy is better posited as a

question: “why should I treat people of another culture with respect?”
It might seem that the answer to the question is a simple one: for peace. But as we have
seen earlier, not everyone values peace to the same degree. What if, for a certain culture, it is
easier to just destroy anyone who opposes them rather than expend the effort needed to come
to a mutual understanding?
Such statements might sound crass, but only if we believe that we, as a society, are
above such things. How many times have we broken “small” laws and rules of etiquette –
running red traffic lights “because no one is there to catch me,” or asking a vendor at a flea
market or tiangge to list a different price on the receipt than what an item is worth – because it
is more convenient than to do otherwise? How many times have we been selfish in our
decision-making, not thinking about, not caring about its implications for others? And how
many times have we justified such behavior “because of the circumstances” or “because
everyone else is doing it”?
In other words, “Why should I value another culture, another society, another person
more than myself and my own?” If we subscribe to Dawkins’ (2016) concept of a “selfish gene”
– where on a genetic level, the more two individuals are genetically similar to one another, the
more sense it makes to behave selflessly toward one another and selfishly toward others who
are different – then we can easily frame the issue of discrimination of cultural discrimination
and injustice as one of both genetics and survival. This means that the injustice you experience
is necessary for my survival, and therefore it is in my best interests (genetic and otherwise) that
I maintain the status quo – or reverse it, as the case may be. Educators like Freire (2000) have
recognized and written against such a monstrous perspective – and rightly so – but have also
admitted that when the oppressed are freed from their oppression, they inevitably become the
new oppressors.
In such perspectives seem horrible to us (and they should), it is because the question of
the value of humanity, both individually and collectively as a culture, makes no sense without
subscribing to some absolute more standard – one that is true and right for all people,
regardless of race, color, or creed. But in today’s society where such absolutes are reduced to
matters of perspective, there remain no final and sensible answer to the question.
Enhance
A majority of research on multicultural literacy stems from the West, specifically the
United States, and focuses on teaching teachers to be more multicultural in their pedagogies.
Page 23 of 29
• Learn about other cultures. Banks (1991a) posits that the first step to teaching
multiculturalism is knowing about cultures that are not your own. It follows that if you,
the teacher, know only your own culture, then you will be unable to teach your students
to appreciate a culture that is different from your own.
• Familiarize yourself with how discrimination and prejudice appear in your own culture.
Boutte (2008) and Banks (1991b) agree that teachers must be able to identify and
confront patterns of discrimination and prejudice in their own lives before they can
teach their students to do the same. For example, when someone you just met says he
or she is from Mindanao, what words immediately come out of your mouth in response?
Do they express genuine acceptance, or do they betray some long-held preconceptions
about people from the region?
• As you are, so will you behave. Key to genuine multicultural literacy is core values – that
is, what you, the teacher, really believe about people who are different from you; not
the kind of belief that you can just say you possess when talking to your class, but the
kind that determines your behavior when you think no one is watching.
Simply put, if you do not truly believe that those who are different have value equal to
your own, it will show, and your students will detect it. It will be seen in the words you use,
in the expression on your face, in the change of you behavior when you think no one can
see, etc. The converse is also true: If you do believe others have value equal to your own, no
matter their social class, educational background, skin color, regional accent, it will show;
and what is shown is what students will learn.
• Model more, tell more. Young students, by nature, will have difficulty in exercising
empathy toward those who are different from them. The ability is there, but it will
naturally lack practice. It is therefore not enough that teachers tell them to be more
compassionate – you, the teacher, must model for them what empathy and compassion
for others look like on a day-to-day basis.
Reflect
Wrap Up
• Globalization is the process of interaction and integration between people, business
entities, governments, and cultures from other nations, driven by international trade
and investment and supported by information technology.
• Cultural Literacy is the knowledge and understanding of the life of a culture to the point
where one can fluently participate in the activities of the said culture. This includes, but
is not limited to, its languages, traditions, values, beliefs, forms of entertainment, and
worldviews.
• Multicultural Literacy is the knowledge and skills necessary to ensure that any
communication with a culture different from our own is clear, productive, and respectful
such that their differences are celebrated and neither culture is demeaned or treated as
inferior.
• The skills and knowledge required to be multi-culturally literate are:
1. Selflessness;
2. knowledge that good and useful things can (and do) come from those different from
us;
Page 24 of 29
3. willingness to compromise;
4. acceptance that there are limits; and
5. idea that we cannot be friends with everyone.
• The issues in teaching and learning multicultural literacy in the Philippines are the
nationalistic/regionalistic puchback, the persistence of the problem, and the question of
value.
Activity #4
INSTRUCTION: Read and understand the given statement. Provide what is being asked.
1. Consider regional discrimination in the Philippines: If a woman speaks Cebuano or

Bisaya in Manila, she is often assumed to be a maid or yaya; if a man speaks Tagalog with
a heavy, provincial accent, he is often assumed as a laborer, driver, or involved in some
form of manual or servile laborer. What is your own opinion about Miss Universe 2020
Rabiya Mateo disagreeing to Philippine presidency is not for women?
Criteria: Points
cohesive fashion.
Total 50
Page 25 of 29

___________________________________________________
LEARNING MODULE
FOR
CURRICULUM
_____________________________________________________
WEEK 5
Page 26 of 29
WEEK 5
LEARNING TO LIVE TOGETHER: Social and Cross-cultural Skills
Social and Cross-Cultural Skills

As a teacher in the 21st century, it is important for you to develop social and cross-cultural
skills, described as the ability to effectively interact with others in diverse groups and
situations. How do you develop these skills within you and how do you, in turn, help equip your
students with these same skills?
Five ways to develop social and cross-cultural skills are mentioned in the report, Partnership
for 21st Century Skills (2009). These are the following:
1. Know when it is appropriate to listen and when to speak.
Communication skills play an important part in your daily life and in your life as a
teacher. Being able to listen well to your students, colleagues, school head, friends, and
family is necessary if you want them to listen to you as well when you speak. In the
classroom, knowing when to talk and when to listen can provide both you and your
students with a harmonious relationship that will lead to effective learning. However,
not all teachers are able to listen effectively to their students. This may be because they
consider themselves as the most knowledgeable person about the given subject in the
room. Thus, sometimes, teachers stop listening to their students’ observations and
thoughts. This behavior stifles students’ creative ideas and prevents them from voicing
out their opinions when the next opportunity to speak comes along.
2. Conduct oneself in a respectable and professional manner.
Have you experienced an instance when someone was rude to you and didn’t hold you
with much regard? How did you feel? Share your thoughts in the lines below.
You may have mentioned that you felt bad about being disrespected. This is
understandable, because like you, many people want others to treat them with respect.
But, do you know that how you conduct yourself, your attitudes towards others and
your actions, determine the way people treat you? Remember that respect is two-way:
if you want others to respect you, you have to respect them first. This adage goes for
your students as well.
Conducting yourself in a professional manner also brings in respect from your colleagues
and students. This includes dressing appropriately, being well-mannered, using
appropriate language, and having social etiquette.
3. Respond open-mindedly to different ideas and values.
The 21st century is characterized by a rapid emergence of diverse and new concepts and
ideas. Thus, it is important for teachers not only to be knowledgeable about new ideas,
but also to be tolerant and respectful of other ideas as well, even if these will run
contrary to what they believe in. This is what being open-minded means. One who is
open-minded is willing to take relevant evidence and argument into account when
forming or revising one’s beliefs and values.
4. Leverage social and cultural differences to create new ideas and increase both
innovation and quality of work.
Cultural diversity is a source of richness and a catalyst of processes of creativity and
innovation (Intercultural Research and Training, 2008). This may be because different
Page 27 of 29
individuals bring into the group resources, knowledge, and skills that are uniquely their
own. These varieties of resources coming from different individuals may be harnessed
for the advantage of the group or to serve its specific purpose. This is
what leveraging means. For example, in your classroom, you may have observed how
diversity among members of a group may lead to quality projects as a result of their
teamwork and collaborative effort. Each member contributes his/her own unique
knowledge, skills and talents, towards the successful completion of the task on hand.
One may be skilled at data gathering, another at doing illustrations; another may be
adept at presenting the results of the study, and so on.
1. Respect cultural differences and work effectively with people from a range of social
and cultural backgrounds.
Respecting cultural differences and working effectively with people from different socio-
cultural backgrounds have something to do with how you work effectively in diverse
groups and diverse situations. Working effectively with your students, your colleagues,
family, and friends is very much tied up with respect. One cannot work well and co-exist
peaceably with one another without respecting and being respected in return.
You have learned earlier that educators are expected to be role models for their students and
that they should treat all students with respect. This will help encourage students to treat each
other with respect and dignity as well. However, this is not always the case. Sometimes, your
own prejudices and stereotypes prevent you from accepting and appreciating others as they
are and encourage you to behave in hostile or defensive ways. The 21st century is a world
where differences exist. Students belonging to minority groups are often present in school
settings. As a teacher, you have to ensure that these differences are accepted and that the
needs of individual learners are addressed to the best extent possible, regardless of their
backgrounds.
Page 28 of 29
Activity #5
INSTRUCTION: Read and understand the given statement. Provide what is being asked. Submit
your activity online.
1. What teaching strategies and forms of assessment could you use to help develop
functional and multicultural literacy in a classroom? (20points)
2. Lesson planning and Lesson Demonstration: Prepare and deliver a 4A’s lesson plan
individually that incorporates some of the new literacies.
Collaborative Lesson Plan Grading Rubric Name:______________________
0- Missing or inadequate quality of criteria

0.5-Partial quantity or less than minimum quality of criteria
1- Minimum quantity or quality of criteria expected
CRITERIA 0 0.5 1
Lesson Title, Grade level, Subject/Theme, Lesson
Length – be sure to specify each of these elements
Goals, Standards and Objectives- Use the appropriate
Sunshine State Curriculum Standard and Benchmark (as
well as other national standards) and based on the
goals and standard, determine what your students
should be able to accomplish when they complete the
lesson
Lesson Resources- what resources will be needed to
complete this lesson? (equipment, software, internet,
access, books, worksheets, etc)
Introduction to Lesson- How will the lesson be
introduced? How will the students be hooked?
Remember that this element may be crucial in getting
student’s attention.
Lesson Activities- This is the ‘heart’ of the lesson. What
are the steps? How will the steps be implemented? The
activities should be detailed and clear enough that
someone else could easily follow your lesson plan.
Instructional/Implementation Strategies- specify
relevant strategy and indicate why it is appropriate in
this lesson.
Integrating technologies- Specify technology and
indicate why it is appropriate in this lesson.
Summary- How will you summarized the lesson?
Assessment Strategies/Tools- Specify types of
assessment strategy/tool and indicate why it is
appropriate
TOTAL
A+ = 25 points C = 10 points
A- = 20 points D = 5points
B- 15 points
Page 29 of 29

EDUC 314 PrelimModule1

Uploaded by

Copyright:

Available Formats

EDUC 314 PrelimModule1

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

EDUC 314 PrelimModule1

Uploaded by

Copyright:

Available Formats

SOUTH EAST ASIAN INSTITUTE OF TECHNOLOGY, INC.

National Highway, Crossing Rubber, Tupi, South Cotabato

COLLEGE OF TEACHER EDUCATION

COURSE CODE : EDUC 314

This course introduces the concepts of new literacies in the 21 st century as an

The following are the topics to be discussed

Week 1 INTRODUCTION TO 21ST CENTURY LITERACIES

Instruction to the Learners

This module consists of field-based interdisciplinary explorations and research-

Traditional or Conventional Literacy

The word “literacy” stems for the

Miller (1973) divides this conventional concept of literacy into sub-categories:

Expanded Views of Literacy

COLLEGE OF TEACHER EDUCATION

Literacy in the 21st Century

When we viewed from the perspective of

Successfully, interpreting these ‘visual languages’ required a kind of ‘visual literacy’ to

COLLEGE OF TEACHER EDUCATION

Globalization is the process of interaction and integration between people, business

The Effects of Globalization

The effects of globalization are multi-

Political and Military Dependence/Interdependence

The point is that where there are some forms of economic

Expanded Flow of Expressive and Instrumental Culture

Expanded Flow of People among Societies

Socio-economic migration explains the Philippines’ OFW phenomenon. Filipinos travel

Cultural Literacy in the Philippines

Challenges for Cultural Literacy in the Philippines

As cultures begin to mix and change as a

Multicultural Literacy as a set of skills and knowledge is difficult to define because of

Meanwhile, in Europe, multicultural literacy comes more in the form of intercultural

Clearly, the broader and more magnanimous European definition of multicultural

COLLEGE OF TEACHER EDUCATION

Issues in Teaching and Learning Multicultural Literacy in the Philippines

A number of important issues stand in the

Conflicting Requirements for Peace

When all is said and done, the heart of

Nationalistic and Regionalistic Pushback

The Persistence of the Problem

The Question of Value

Another issue in teaching and learning multicultural literacy is better posited as a

1. Consider regional discrimination in the Philippines: If a woman speaks Cebuano or

COLLEGE OF TEACHER EDUCATION

Social and Cross-Cultural Skills

Collaborative Lesson Plan Grading Rubric Name:______________________

0- Missing or inadequate quality of criteria

You might also like