CHAPTER 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 21 st century
And why possessing them is now mandatory for both teachers and students in
All levels of education.

This chapter explores several definitions of literacy and what being literate
Means in the multiplicity of contexts in the 21 st 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 from the word "literate," which first appeared in
"(a person) marked with letters"-that is, "distinguished or identified by
the 15th century and is in turn derived from the Latin word litteratus, meaning
letters"-and it carried with it the idea that such a person was cultured
geometry, etc.) all had written texts (which were composed of letters) that had
educated. Since the subjects of the time (e.g., grammar, logic, arithmetic,
leading to the strong association of being "literate" with the ability to read
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 three 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
be like knowing that basa can mean 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 reading the text "Ang bata
ay nagbabasa." and being able to understand that basa here refers
to reading and not to 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 is reduced to series of incomprehensible
doodles.
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 contexts of the 21 st century
Change the nature of what the “text” is, and what it 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 scholars, adult literacy workers, and programme planners,” with
Even the United Nations Educational, Scientific, and Cultural Organization
(UNESCO, 2006) acknowledging that literacy as a concept has proven to be
Complex and dynamic, it being continually 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 goals, 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
Form of knowledge, competence, and skills in a particular field or area,” being
Supported by UNESCO (2006), Barton (2007), and Mkandawire, Simooya-
Mudenda, & Cheelo (2017), which acknowledged that-as we have just
Pointed out-modern views appear to equate literacy with knowledge.
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 seem far-removed from the contexts upon which conventional
Literacy is based.
Literacy in the 21st Century

When 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
Viewed from the 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 contexts 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 wo
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 of 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 (Greenaway, 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

Iteracy” 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 21 st century literacies. The difference
Is that now we are not analyzing smoke signals or bouquets, 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 21 st century makes
One vulnerable to manipulation by those 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 opinions of adults.

Simply put, three things have been critical in the rise of the new literacies:
We are communicating with more people, from
1. Increased Reach - More diverse cultures, across vaster distances than ever before.
2. Increased Means of Communication – We are communicating in
More ways and at faster speeds than ever before.
3. Increased 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
Failure-how do we leverage both current and emergent technologies so that
Knowing more and knowing first can spell the difference between success and
Mutually exclusive to our own? In an age where information is power-where
Our endeavors are both productive and profitable? Moreover, how do we
Considered taboo and private and is now online, for all the world to see and
Navigate and manage the veritable minefield of information that was once
Answering such complex questions requires new sets of skills and
Knowledge ones that our school system have never had to teach before. With
Are required not only to make sense of the changes, but also to use these new
These changes in with whom, how, and why we communicate, new liferacies
Technologies and paradigms in meaningful and productive ways-something
To better address the need for teachers to be literate in these new liferacies,
This book discusses and explores them in the ensuing chapters, namely:
Judge, whether we like it or not?
Required not only of students, but of teachers as well.
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 explores the
Need for the ability to navigate our own social networks-of both the online
And off-line variety-to not only communicate clearly, but also to leverage
Resources which we ourselves might not possess. At the same time, 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 help mitigate the ever-widening gap between the rich and the poor.
Media and Cyber/Digital Literacies explore the emerging need to locate,
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 manage 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.

Enhance

One of the ways students can be trained in the new literacies is to engage
them in digital storytelling, wherein the students take part in the traditional
process of storytelling, but with some digital enhancements. They choose a
topic, conduct research, write a script, develop a story, and through the use
of multimedia, create something that can be played online or on a computer.
Digital Storytelling can be broken down into following six steps:
1.
2.
3.
4.
5.
6.
Writing - Write about a particular story from your life. The story must
have a central theme.
Developing a Script - Develop a script that identifies the important
points of your story.
Creating a Storyboard - Create a storyboard that visually organizes
the flow of the story. Assign a particular image to portions of the script.
Locating Multimedia - Use search engines to locate photos and
videos. Photos and videos from one's personal collection may also
be used.
Creating the Digital Story - Record the voice over for your movie.
Create the movie using the software that is available to you.
Sharing and Uploading - Share your story in class and upload your
work online.
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 letters and words;
2.
Comprehension Literacy, which is the ability to understand the
meaning of what is being read; and
CHAPTER 1 Introduction to 21st Century Literacies | 7
2.
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 literacles have risen due to increased reach, increased means of
Communication, and increased breadth of content. These new literacies
Media and cyber/digital literacy, ecoliteracy, artistic and creative literacy.
Are globalization and multicultural literacy, social and financial literacy.
And critical literacy.
3.
Questions to Ponder
Read the questions and instructions carefully. Write your answers in the
Given the traditional/conventional concept of literacy, how literate are you?
Space provided.
1.
How deep is your level of comprehension?
4. As a pre-service teacher, what kind of written materials should you be
Able to read and understand? Are you reading these materials? How well
Can you understand them?
8
| Building and Enhancing New Literacies Across the Curriculum

Pl
P4
OBJECTIVES
At the end of this chapter, you should be able to develop a clear and
Practical understanding of the following:
Globalization and its implications on both the national and individual
Level;
Cultural and multicultural literacy in the Philippines; and
One’s personal level of cultural and multicultural literacy.
4
●
CHAPTER 2
Globalization and Cultural
And Multicultural Literacies
Explore
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
(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
| 13
Have never been to the Philippines.
Does not change everything, of course-just a little thing here and there: she is
Still obviously Korean, but she just does a few things differently from those who
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
And how that in some ways, she wishes to do things the way the Filipinos do.
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
Her colleagues decide to give it a try, and they find that they like this different
Similar has taken place: the Filipino, while still being Filipino through and through,
Now let us say that when we look at the person from the Philippines, something
Through her friend during their years in college. Some of her friends have also
Has made a few changes in her life as a result of her experience of Korean culture
Way of doing things, too.
Noticed it and have made similar little changes in their own lives.
Face-to-fac
Limited one
Even rema
To a radio.
Rice impo
Stove, the
Arab nat
Or anythi
Something
Because our exposure to the concept of globalization has largely been
Through an economic lens, it is tempting to limit globalization as
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 friends 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 two different nations interacting, but millions of people, from
Nearly two hundred different 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.
14 Building and Enhancing New Literacies Across the Curriculum
The Effec
Globalization as a phenomenon is not new. Nations and cultures 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
Inspired by Greek culture that they adopted it wholesale. Consider how so
Much of the Chinese, Arab, and Indian cultures have become part of our own;
These interactions and subsequent integrations did not happen recently, but
Even during centuries before there was even a political entity known as the
Philippines.
What is different now, however, 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
Ro
Mface-to-face interaction with members of another nation or culture and how
limited one's time is spent online, globalization and its effects are inescapable.
Even remote villages will be exposed to the latest KPOP hit, if they have access
to a 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
400
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:
•
0
●
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.
CHAPTER 2 Globalization and Cultural and Multicultural Literacies 15
Economic Dependence/Interdependence
could
When the term globalization entered the Philippine public mindset in the
come into the country and freely "set-up shop," thereby choking-out local
and a negative one at that. The idea that foreign-owned businesses
early 90s, it was popularly understood to be a mainly economic phenomenon,
industries was not a welcome thought, even though it was erroneous.
represented a shallow understanding of globalization, the fact of the matter
is that globalization has brought economic development to our society as
While Philippine society has come to realize that this early perspective
employment opportunities, and money have come into the country. The
a whole. By attracting Foreign Direct Investment (FDI), new technologies,
media while stuck in traffic because of the rise of the number of vehicles on our
phenomenon of a taxi driver owning multiple smartphones to browse social
roads is testament to this fact.
This does not mean, however, that there have been no negative effects of
globalization. Kentor (2001) notes that 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 word for
globalization) tends to suppress adult 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 resources with the rest of the population.
Coupled with the economic inequalities in which this society is couched, this
encourages political instability, resulting in policies that favor the redistribution
of income, which in turn discourages investment, 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 States 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
16 | Building and Enhancing New Literacies Across the Curriculum

Sovereignty
Y as a nation-state in the Southeast Asia 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 was a relatively 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, education, and social
Progress. A simple example of this is the Philippine educational system: Closely
Patterned after the American educational system, education leaders in the
Country closely follow the educational trends in America 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 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 (OFWs)
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.
CHORTER 2 Globalization and Cultural and Multicultural Literacies | 17
travels abroad, fueled by curiosity that is fed by social media and enabled by
development as more and more Filipinos are able to finance short-term
Travel for the sake of leisure (i.e., tourism) is a strong indicator of economic
globalization.
Cultural Literacy
Cultural Literacy is a term coined by Hirsch (1983), referring to the ability to
in its activities and customs as opposed to simply being a passive (and outside)
understand the signs and symbols of a given culture and being able to participate
observer. The signs and symbols of a culture include both its formal and informal
languages, its idioms and forms of expression, entertainment, values, customs,
they are leamed by being part of the culture, rather than by any formal means.
roles, traditions, and the like-most of which are assumed and unstated. Thus,
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 out, "bedlam" refers to a scene of uproar, confusion, and chaos. The
term is British in origin, referring to a 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 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 from another, just as the 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" (NCCA, 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
18 Building and Enhancing New Literacies Across the Curriculum
Department of Education (DepEd), tasked to "formulate the cultural heritage
Act 10066 (2010), PCEP has been designated as the body, together with the
integral part of Philippine education in all its aspects.
programs both for local and overseas Filipinos" that are to be an
education
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 Doña 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 Filipino 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 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.
6
What kinds of knowledge constitute cultural literacy? Is it knowing
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?
CHAPTER 2 Globalization and Cultural and Multicultural Literacies | 19
•
Literate”? Who decides which cultures are included and which ones
Whose cultures must we be literate in to be considered “culturally
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.
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 discrimination 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 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 is different from our own.
CHAPTER 2 Globalization and Cultural and Multicultural Literacies |
21
are not mere language skills, since it is assumed that some medium of
The skills and knowledge required for one to be multi-culturally literate
literacy consists of perspectives, attitudes, and beliefs about other cultures
communication already exists between two cultures. Rather, true multicultural
e communicate and the motives behind our
that affect the manner in which we
communication. Here are some examples:
and
Be selfless-An attitude of selflessness-one that is less concerned
feel-is crucial to multicultural literacy, as so much of the offense c
with how I feel and more concerned with how I am making others
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
is not instinctive to people, and is especially difficult when one feels
I make efforts to make you feel comfortable, etc. Such selflessness
insecure of oneself and identity.
2.
1.
different from us
Know that good and useful things can (and do) come from those
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 is 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 of the interaction or
walk away, accepting that what you want cannot be had from that
you refuse to do the same) only results in misunderstanding, hurt, and
particular source. Attempting to force the other party to adjust (when
conflict. The sooner we accept this, the sooner we can set realistic
expectations of one another.
Issues in Teaching and Learning Multicultural Literacy in the Philippines
A number of important issues star in the way of Philippine educators
attempting to learn multicultural literacy for themselves and teach it in turn
to others, which are different from what 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
CHAPTER 2 Globalization and Cultural and Multicultural Literacies | 23
perpetual conflict with one another rather than give-up their claim to the land
how they defined "peace." One student revealingly wrote: "Peace is when
teacher conducted in her class where she asked her students to write down
On a more personal, immediate front, I am reminded of an activity a fellow
which each side believes is rightfully theirs.
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.
Ilokano" by officials of the Komisyon ng Wikang Filipino (KWF) in October of
Case in point is the very recent proposal of "Ortograpiya ti Pagsasao nga
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
was based on Tagalog and not llokano and that the commission's attempts
by the llokano writers and experts," claiming that the proposed orthography
to compel the regional language to conform to the standards of the
Ortograpiyang Pambansa (National Orthography) would "destroy the identity
of the llokano language" (Dumlao, 2018).
24
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 llokanos, national unity (as far as language is concerned)
is not worth the cost of giving-up their ability to determine the 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
some form of multicultural understanding. In effect, pushing for multicultural
and lost-the inevitable result of the compromises necessary for it to have
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
the one that must do the accommodating.
than
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 refrain 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?"
The
Boutte (2008) suggests that issues of discrimination in all its forms (racial,
religious, tribal, cultural, 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 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.
CHAPTER 2 Globalization and Cultural and Multicultural Literacies |
25
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"?
re
C
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
26 | Building and Enhancing New Literacies Across the Curriculum
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
inevitably become the new oppressors.
also admitted that when the oppressed are freed from their oppression, they
If 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 moral 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 remains no final and sensible answer to the question.
Enhance
A majority of research or
multicultural literacy stems from the West,
specifically the United States, and focuses on teaching teachers to be more
multicultural in their pedagogies.
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, or regional accent, it will show; and what
is shown is what students will learn.
CHAPTER 2 Globalization and Cultural and Multicultural Literacies | 27
Wrap Up
business entities, governments, and cultures from other nations, driven
Globalization is the process of interaction and integration between people,
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.
not
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 r
teacher, must model for them what empathy and compassion for
enough that teachers tell them to be more compassionate-you, the
others look like on a day-to-day basis.
•
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;
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 pushback, the persistence of the
problem, and the question of value.
Questions to Ponder
Read the questions and instructions carefully. Write your answers on the
space provided.
1. What makes a person Filipino? If a person has Filipino parents but is born
in another country, is he/she still a Filipino? What about if a person with
28 Building and Enhancing New Literacies Across the Curriculum