Module 1: Area 3

CHAPTER 2
COMMUNICATION AND GLOBALIZATION

Introduction
Rapid changes in the world; including technological advancement, scientific innovation,
increased globalization, shifting workforce demands, and pressures of economic competitiveness are
redefining the broad skill sets that one needs to adequately prepare to participate in and contribute to
today’s society. To meet this challenges, learning must be transformed in ways that will enable him to
acquire creative thinking, flexible problem solving skills collaborative and innovative skills he needs to
be successful in life.
However, in the course of involving self with the world, one must be equipped with knowledge
on how to get involved without biases made.

Lesson Outcome:
After the lesson, the students should be able to:
identifying World Englishes and its concentric circles in communicating culture,
distinguish the Philippine English, its feature, and varieties in analyzing Philippine local shows, and
appreciate inter cultural competence through delivering World Englishes in oral text.
understand individual differences (culture, language, etc.),
appreciate cultural differences and similarities (before and now),
tell the impact of conyo, jolog, and jejemons languages, and
use a cultural sensitive and bias-free language.
Activity 1.
Answer the following questions and react to the line given below.
If people are descendants of Adam and Eve, why do they have different culture, language and norms
React: “The most important thing in communication is hearing what isn’t said.” Peter Ducker
Your answers here:

Learning Content
 World Englishes

The emergence of English as a global phenomenon- as either a first, second or foreign language –
has recently inspired the idea (undermining the above claims) that we should talk not of English but of
many Englishes, especially in Third World countries where use of English is no longer part of the
colonial legacy but the result of decisions made since their independence.
(Kachru’s Concentric Circles of English will be shown to the students)
It is now a more widely accepted fact that there are many world Englishes, sometimes referred to
as “varieties of English” used in the world. Some varieties are more prestigious than others because of
social attitudes about the speakers of these varieties. For examples, the African-Americans of the US
certain features such as “g-dropping” in words like
Readin - walkin - singin
The two most well-known varieties of English are those of the colonial superpowers: British
English and American English. But there are many multilingual countries around the world in which
varieties off English have developed.
The two most well-known varieties of English:

British English
American English

There is writing variety as it adheres to the Standard English of one’s country with peculiar or
individual features:

spelling,

2. punctuation
3. favored words and expressions,
4. grammatical constructions

Aspect American English (US) British English (UK)

Punctuation She said, “I’ll be at work by 8 a.m.” She said, “I’ll be at work by 8 a.m.

Date March 2, 2018 2 March 2018

Words Elevator, pants, diaper Lift, trousers, nappy

Expression/Local Idiom Ruffled feathers (agitated) Knickers in a twist (agitated)

Grammar Do you have that book? Have you got that book?

Spelling Center, color, organize, program Centre, colour, organize,

 programme

Pronunciation Vase /vas/ is VEYZ Vase /va:z/ is VAHZ

Activity 2: Compare each aspect (American and British English) and describe the differences
observed. Write them in the spaces of the second box.

Aspect American English (US) British English (UK)

Punctuation

Date

Words
Expression/Local Idiom

Grammar

Spelling

Pronunciation

Philippines English is a variety of English (similar and related to the American English) native to

the Philippines including those used by the media and the vast majority of educated Filipinos. English is

taught in schools as one of the two official languages of the country, the other being Filipino (tagalog).

Due to strongly bilingual and multilingual nature of the Philippines, code switching such as Tglish and

Bislish is present across domains from the informal to business.

Filipino English:
Comfort Room = for washroom, toilet, lavatory
There’s Traffic. = for a heavy traffic.
Salvage = for to brutally murder
Squatters = for informal settlers

“For a while” = for wait

Bad shot : Foreigner: This sounds like a crappy instagram photo

 Filipinos: It is used in the Philippines to express frustration.

Some readers point out that “bad shot” is when you have annoyed someone. Apparently
most of the Filipino people use the term “bad trip” to refer a bad situation.

Chancing: Foreigner: This means chances or to make something happen.

Filipino: In the Philippines, “chancing” means to “make sexual advances.”

Comfort room: Foreigner: This is expected to be a nurse’s office.

Filipino : This is a bathroom and toilet.

Live-in: Foreigner: This is used as an adjective to describe someone who lives together or with
someone

Filipino: In the Philippines, this refers to an unmarried couple who lives together.

Ice drop: Filipino: This word is just a “popsicle.”

Vulcanizing Shop: Filipino: This word means a tire repair shop.

Napkin: Foreigner: This is a small piece of cloth or paper used during a meal to clean your lips,
fingers and protect your clothes.

Filipino: This is a sanitary pad used for feminine hygiene.

High Blood: Filipino: When a Filipino says he is getting “high blood,” he means somebody has to be
rushed to

` the hospital or he’s likely to be getting angry or mad.

Double Deck: Foreigner: This is a seating levels in a sports stadium.

Filipino: This is double bed.

Open and Close: Filipino: Filipinos make a mistake of using the words to mean “switch on and switch
off.”
 The Flight from Conversation

By Sherry Turkle April 21, 2012

We live in a technological universe in which we are always communicating. And yet we have

sacrificed conversation for mere connection.

At home, families sit together, texting and reading e-mail. At work executive text during board

meetings. We text (and shop and go on facebook) during classes and when we’re on dates. My students

tell me about an important new skill: it involves maintaining eye contact with someone while you text

someone else; it’s hard, but it can be done.

Over the past 15 years, I’ve studied technologies of mobile connection and talked to hundreds of

people of all ages and circumstances about their plugged-in lives. I’ve learned that the little devices most

of us carry around are so powerful that they change not only what we do, but also who we are.

We’ve become accustomed to a new way of being “alone together.” Technology-enabled, we are

able to be with one another, and also elsewhere, connected to wherever we want to be. We want to

customize our lives. We want to move in and out of where we are because the thing we value most is

control over where we are focus our attention. We have gotten used to the idea of being in a tribe of one,

loyal to our own party.

Out colleagues want to go to that board meeting but pay attention only to what interests them. To

some this seems like a good idea, but we can end up hiring from one another, even as we are constantly

connected to one another.

A business man laments that he no longer has colleagues at work. He doesn’t stop by to talk; he

doesn’t call. He says that he doesn’t want to interrupt them. He says they’re busy on their e-mail.” But

then he pauses and corrects himself. “I’m not telling the truth. I’m the one who doesn’t want to be

interrupted. I think I should. But I’d rather just do things on my BlackBerry.”

A 16-year-old boy who relies on texting for almost everything says almost wistfully. “Someday,

someday, but certainly not now. I’d like to learn how to have a conversation.”
 In today’s workplace, young people who have grown up fearing conversation show up on the job

wearing earphones. Walking through a college library or the campus of a high-tech start-up, one sees the

same thing: we are together, but each of us is in our own bubble, furiously connected to keyboards and

tiny touch screens. A senior partner at a Bostonlaw firm describes a scene in his office. Young associates

lay out their suite of technologies: laptop, iPods and multiple phones. And then they put their earphones

on. “Big ones. Like pilots. They turn their desks into cockpits.” With the young lawyers in their

cockpits, the office is quiet, a quiet that does not ask to be broken.

In the silence of connection, people are comforted by being in touch with a lot of people –

carefully kept at bay. We can’t get enough of one another if we can use technology to keep one another at

distances we can control: not too close, not too far, just right. I think of it as a Goldilocks effect.

Texting and e-mail ad posting let us present the self we want to be. This means we can edit. And

if we wish to, we can delete. Or retouch: the voice, the flesh, the face, the body. Not too much, not too

little – just right.

Human relationships are rich; they’re messy and demanding. We have learned the habit of

cleaning them up with technology. And the move from conversation to connection is part of this. But it’s

a process in which we shortchange ourselves. Worse, it seems that over time we stop caring, we forget

that there is a difference.

We are tempted to think that our little “sips” of online connection add up to a big gulp of real

conversation. But they don’t. E-mail, Twitter, facebook, all of these have their places – in politics,

commerce, romance and friendship. But no matter how valuable, they do not substitute for conversation.

Connecting in sips may work for gathering discrete bits of information or for saying, “I am

thinking about you.” Or even for saying, “I love you.” But connecting in sips doesn’t work as well when

it comes to understanding and knowing one another. In conversation we tend to one another. (The word

itself is kinetic; it’s derived from words that mean to move, together.) We can attend to tone and nuance.

In conversation, we are called upon to see things from another’s point of view.
 FACE-TO-FACE conversation unfolds slowly. It teaches patience. When we communicate on

our digital devices, we learn different habits. As we ramp up the volume and velocity of online

connections, we start to expect faster answer. To get these, we ask one another simpler questions; we

dumb down our communications, even on the most important matters. It is as though we have all put

ourselves on cable news. Shakespeare might have said, “We are consum’d with that which we were

nourish’d by.”

And we use conversation with others to learn to converse with ourselves. So our flight from

conversation can mean diminished chances to learn skills or self-reflection. These days, social media

continually asks us what’s “on our mind,” but we have little motivation to say something truly self-

reflective. Self-reflection in conversation requires trust. It’s hard to do anything with 3,000 Facebook

friends except connect.

As we get used to being shortchanged on conversation and to getting by with less, we seem

almost willing to dispense with people altogether. Serious people muse about the future of computer

programs as psychiatrists. A high school sophomore confides to me that he wishes he could talk to an

artificial intelligence program instead of his dad about dating; he says the A.I. would have so much more

in its database. Indeed, many people tell me they hope that as Siri, the digital assistant on Apple’s

iPhone, becomes more advanced, “she” will be more and more like a best friend – one who will listen

when other won’t.

During the years I have spent researching people and their relationships with technology, I have

often heard the sentiment “No one is listening to me.” I believe this feeling helps explain why it is so

appealing to have a Facebook page or a Twitter feed – each provides so many automatic listeners. And it

helps explain why – against all reason – so many of us are willing to talk to machines that seem to care

about us. Researchers around the world are busy inventing sociable robots, designed to be companions to

the elderly, to children, to all of us.

One of the most haunting experiences during my research came when I brought one of these

robots, designed in the shape of a baby seal, to an elder-care facility, and an older woman began to talk to
it about the loss of her child. The robot seemed to be looking into her eyes. It seemed to be following the

conversation. The woman was comforted.

And so many people found this amazing. Like the sophomore who wants advice about dating

from artificial intelligence and those who look forward to computer psychiatry, this enthusiasm speaks to

how much we have confused conversation with connection and collectively seem to have embraced a new

kind of delusion that accepts the simulation of compassion as sufficient unto the day. And why would we

want to talk about love and loss with a machine that has no experience of the arc of human life? Have we

so lost confidence that we will be there for one another?

We expect more from technology and less from one another and seem increasingly drawn to

technologies that provide the illusion of companionship without the demands of relationship. Always-

on/always-on-you devices provide three powerful fantasies: that we will always be heard; that we can put

our attention wherever we want it to be; and that we never have to be alone. Indeed our new devices have

turned being alone into a problem that can be solved.

When people are alone, even for a few moments, they fidget and reach for a device. Here

connection works like a symptom, not a cure, and our constant reflexive impulse to connect shapes a new

way of being.

Think of it as “I share, therefore I am.” We use technology to define ourselves by sharing our

thoughts and feelings as we’re having them. We used to think, “I have a feeling: I want to make a call.”

Now our impulse is, “I want to have a feeling: I need to send a text.”

So, in order to feel more, and to feel more like ourselves, we connect. But in our rush to connect,

we flee from solitude, our ability to be separate and gather ourselves. Lacking the capacity for solitude,

we turn to other people but don’t experience them as they are. It is as though we use them, need them as

spare parts to support our increasingly fragile selves.

We think constant connection will make us feel less lonely. The opposite is true. If we are

unable to be alone, we are far more likely to be lonely. If we don’t teach our children to be alone, they

will know only how to be lonely.

 I am a partisan for conversation. To make room for it, I see some first, deliberate steps. At

home, we can create sacred spaces: the kitchen, the dining room. We can take our cars “device-free

zone.” We can demonstrate the value of conversation to our children. And we can do the same thing at

work. There we are so busy communicating that we often don’t have time to talk to one another about

what really matters. Employees asked for casual Fridays; perhaps managers should introduce

conversational Thursday. Most of all, we need to remember – in between texts and e-mails and Facebook

posts – to listen to one another, even to the boring bits, because it is often in unedited moments, moments

in which we hesitate and stutter and go silent, that we reveal ourselves to one another.

I spend the summers at a cottage on Cape Cod, and for decades I walked the same dunes that

Thoreau once walked. Not too long ago, people walked with their heads up, looking at the water, the sky,

the sand and at one another, talking. Now they often walk with their heads down, typing. Even when

they are with friends, partners, children, everyone is on their own devices.

So I say, took up, look at one another, and let’s start the conversation.

https://www.nytimes,com/2012/04/22/opinion/sunday/the-flight-from-conversation.html

Activity 3: Answer the following questions:

What advantages can a person gain from using social media and the modern technology?
What disadvantages can he get from using social media and the modern technology?
Do you think technology can help build a person, a family and a society?
Your answers here:

B. Role of Language in a Cultural Sensitive World

Bias-Free Language
 In the World of Englishes, cultural sensitivity should be practiced. It has something to do with
the cultural differences and similarities.

Chinese Culture

 Do take off your hat when entering temples.

 Do donate a few yuan to religious beggars.

 Do present and receive things with both hands.

 Do gift small items.

 Be punctual

 Don’t leave your chopsticks upright in your bowl or tap your bowl with them.

 Don’t put bones, seeds or other inedible into your rice bowl.

 Don’t dip your finger in the yak butter

 Do not overreact

 Don’t be too eager to unwrap your gift, etc.

Japanese Culture

Japanese traditions are strictly observed.

Excessive thanks for almost anything is very popular tradition in Japan. Try to do this with a

smile works like a magic.

Gift giving and gift receiving is one of the first and the foremost thing in Japan.

When greeting, bow to each other. But with foreigner, a light shake hands combined with a slight

bow will do.

When bowing, keep arms straight and let the palms slide down the thighs

No too much eye contact with Japanese during conversation as it is impolite.

When shaking a Japanese’ hands, don’t grip. It is impolite.

If no hand is offered, just a slight bow will do to show courtesy.

Do not express affection in public. It could be done to children only.

 Don’t hold others by the arm while talking, etc.

Korea

To call a Korean by name, Say first his/her last name to show politeness.

Always have a bow if you cross to someone.

In Korea, If someone is looking for partner, they must undergo first the decision of the parents to

know if they are already arranged to someone. And if not they must consult first a Match Maker.

In Korea, if your Elders are old, its your responsibility as youngest member of the family to take

care of them.

Do not: Pour your own drink

Asking someone’s age is normal

Don’t write names in red

Never try to sit in a priority seats, etc.

Filipino Culture

• Do stand-up when an older (senior) person enters a room

• It is common to take off your shoes when entering a room

• Complements people hospitality

• Smile when meeting people

• Be Friendly

• Refuse food that is being offered

• Laugh infront of food

• Disrespect your elders

• Insult the country and it's people

• Loose temper, etc.

Race and Ethnicity

Racism is a form of discrimination against a person or persons of different race.

Ex. Native Americans = for indigenous peoples or Red Indians

Filipino of Chinese Ancestry are:

Tsi > Chinoy > Filipino Chinese

In Religion = not all Arabs Muslims

= not all Indians are Buddhists

= not all Filipinos Roman Catholics

Gender and Sexual Orientation

Sexism refers to the prejudice and discrimination on sex and gender

Example:

Chairperson = instead of chairman

Flight attendant = instead of stewardee

Lawyer = instead of woman lawyer

Nurse = instead of male nurse

One or You = instead of He or She

Gay (is preferred) = than the more clinical “homosexual”

Lesbian = is preferred by gay women

Age
 Ageism = is a form of discrimination against other people because of their age, or assuming that

older people are less physically, intellectually, or emotionally able than other age groups.

Capabilities of younger people should not be underestimated.

Example: it is better to ask the persons what they prefer:

Older person or senior citizen

Manang or ate or just the name

Manong or kuya or just the name

Youth or teenager or young people

Females 18 and older are women (also for men)

Females 18 and below are girls (also for boys)

Disabilities How to avoid hurtful expressions

Do not use “retard” as in “mentally retarded” but mental impairment

Blind = but use visually impaired

Disable (physically) = but use physically challenged

AIDS victim = but use person with AIDS

Abnormal = but use atypical