Chapter-2-Globalization and Cultural and Multicultural Literacies

Chapter 2: Globalization and Cultural and Multicultural Literacies
Globalization and Cultural and Multicultural Literacies

Objectives
At the end of the 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
Globalization is an established part of the modern world, so most of us do not realize the benefits it
brings to our everyday lives—such as easy access to a variety of different cuisines or new technologies
developed by countries half a world away. Can you imagine how life would be if there is no
globalization? In this chapter, you will learn the types of globalization, its advantages and dis
advantages. At the latter part of this chapter, you will also learn the cultural and multicultural literacy in
our country.
Many would define globalization as the expanded global linkages, establishment of an

organization of social life globally, and the growth of global consciousness. According to WHO,
globalization can be defined as “the increased interconnectedness and interdependence of peoples and
countries.
With this statement mentioned above, can you cite an example that would prove the
interconnectedness and interdependence of people and countries?
Module in EDBENC: Building and Enhancing New Literacies Across the Curriculum 9
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). It is the process by which businesses or
other organizations develop international influence or start operating on an international scale. It also
means the speedup of movements and exchanges of human beings, goods and services, capital,
technologies or cultural practices all over the planet.
According to sociologists, globalization is an ongoing process that involves interconnected changes in
the economic, cultural, social, and political spheres of society. As a process, it involves the everincreasing
integration of these aspects between nations, regions, communities, and even seemingly isolated places.
Types of Globalization?
1. Economic globalization: is the development of trade systems within transnational actors such as
corporations or NGOs;
 In past, most corporations were linked/identified with a country, but today corporations are
now transnational.
 Companies move their production and capital to any market that will benefit the company
(increase profits and share values) Example: Ford has plants in Mexico, Coca Cola, Nike,
Shell are all over the world
Increased global wealth means increase in standard of living however it tends to increase the
difference between “haves” and “have nots” and leads to the corporation having more power
than countries.
2. Financial globalization: can be linked with the rise of a global financial system with international
financial exchanges and monetary exchanges. Stock markets, for instance, are a great example of
the financially connected global world since when one stock market has a decline, it affects
other markets negatively as well as the economy as a whole.
 World’s financial systems have become intimately interconnected. Example: Stock market
trading in New York stock exchange can affect Tokyo and Hong Kong . This ware continues in
European markets then back to American markets.
Interconnectivity and new technology mean access to new markets but a downturn in one
market can affect the whole world. (ie. Global recession).
3. Cultural globalization: refers to the interpenetration of cultures which, as a consequence, means

nations adopt principles, beliefs, and costumes of other nations, losing their unique culture to a
unique, globalized supra-culture;
 Harmonization of worlds cultures at the expense of distinctly different local cultures

 Loss of worlds cultural diversity, replaced by primarily Americanized world cultures
 Major issue for cultures where religion is directly connected to their culture, “western”
values can often come into conflict with tradition religious beliefs
4. Political globalization: the development and growing influence of international organizations

such as the UN or WHO means governmental action takes place at an international level. There
are other bodies operating a global level such as NGOs like Doctors without borders or Oxfam;
 As countries become more economically and technologically interdependent, there is

pressure to adopt uniform policies
 NAFTA : Free trade between US, Canada & Mexico is example of free trade and economics
replacing nationalism and protectionism
5. Sociological globalization: According to Nicki Lisa Cole, sociologist, sociology of globalization is a

subfield within sociology that focuses on understanding the structures, institutions, groups,
relationships, ideologies, trends, and patterns that are particular to a globalized world.
• information moves almost in real-time, together with the interconnection and

interdependence of events and their consequences. People move all the time too, mixing
and integrating different societies;
• Idea that a single “world” society has evolved, replacing distinct national societies that
previously existed.
6. Technological globalization: the phenomenon by which millions of people are interconnected

thanks to the power of the digital world via platforms such as Facebook, Instagram, Skype or
Youtube.
 Technological revolution has meant the “Global Village” has expanded to every corner of
the globe with growth in travel communication and computer technology, and mobile
(smart) phones communications
 I can be around the world live, in 1 second by internet or smart phone or 12 hours by plane
 The remotest village can now use hand crank computers to communicate via internet
 some regions have no phone networks, they have jumped ahead to cellphone networks
only
7. Geographic globalization: is the new organization and hierarchy of different regions of the world
that is constantly changing. Moreover, with transportation and flying made so easy and
affordable, apart from a few countries with demanding visas, it is possible to travel the world
without barely any restrictions;
 Geographers don’t see world in terms of relationships between countries anymore

- : ie: trade, geopolitics, war
 now see a borderless world, dominated by worldwide concerns about: ecological concerns,
politics, culture, economics and other relationships existing; all influenced by networks of
world cities.
8. Ecological globalization: accounts for the idea of considering planet Earth as a single global
entity – a common good all societies should protect since the weather affects everyone and we
are all protected by the same atmosphere. To this regard, it is often said that the poorest
countries that have been polluting the least will suffer the most from climate change.
 the planet must be treated as a single ecological system (ecosystem) rather than a collection
of separate ecological systems.
 Ozone depletion, global warming impacts the world not just nation that did original damage
Importance of Globalization
Globalization has benefits that cover many different areas. The following are the benefits we gained from
globalization.
1. Access to New Cultures

Globalization makes it easier than ever to access foreign culture, including food, movies, music, and art.
2. The Spread of Technology and Innovation

Many countries around the world remain constantly connected, so knowledge and technological
advances travel quickly. Because knowledge also transfers so fast, this means that scientific advances
made in Asia can be at work in the United States in a matter of days.
3. Lower Costs for Products

Globalization allows companies to find lower-cost ways to produce their products. It also increases global
competition, which drives prices down and creates a larger variety of choices for consumers. Lowered
costs help people in both developing and already-developed countries live better on less money.
4. Higher Standards of Living across the Globe

Developing nations experience an improved standard of living—thanks to globalization. According to the
World Bank, extreme poverty decreased by 35% since 1990. Further, the target of the first Millennium
Development Goal was to cut the 1990 poverty rate in half by 2015. This was achieved five years ahead
of schedule, in 2010. Across the globe, nearly 1.1 billion people have moved out of extreme poverty
since that time.
5. Access to New Markets

Businesses gain a great deal from globalization, including new customers and diverse revenue streams.
Companies interested in these benefits look for flexible and innovative ways to grow their business
overseas. International Professional Employer Organizations (PEOs) make it easier than ever to employ
workers in other countries quickly and compliantly. This means that, for many companies, there is no
longer the need to establish a foreign entity to expand overseas.
6. Access to New Talent

In addition to new markets, globalization allows companies to find new, specialized talent that is not
available in their current market. For example, globalization gives companies the opportunity to explore
tech talent in booming markets such as Berlin or Stockholm, rather than Silicon Valley. Again,
International PEO allows companies to compliantly employ workers overseas, without having to establish
a legal entity, making global hiring easier than ever.
Globalization gives us lots of benefits however there are also challenges

that we need to face.
1. Global Communication Challenges
Before starting to branch out from headquarters, firms have to put an established internal
communication plan in place since global employees likely work in a different time zone and have a
different native language.
Software and other digital tools help smooth global communication hurdles and allows teams to connect
easily. Zoom, Slack, and Google all provide valuable tools for companies trying to manage employees in
multiple offices, countries, and time zones.
2. International Employee Expectations

Foreign employees have different expectations when it comes to things like salary and benefits, as well
as how they manage their daily work schedules. Companies that want to take advantage of globalization
and hire foreign workers need to accommodate them as much as possible. HR teams must also ensure
their offers are competitive and on-par with local expectations during the hiring process.
3. Supporting Foreign Customers

Similar to communication changes with employees, companies must also plan for how they run
customer service and support in new countries. Customers in the new market where you offer your
products or services might not speak your native language or be close to your time zone.
4. Increased Competition
International companies have to adjust more than internal operations. Going global opens up new
revenue streams and increases availability to talent. Because of these attractive benefits, and the ease of
going global due to services like International PEO, the global marketplace is competitive. As
globalization becomes the norm, many companies often seek the same foreign markets, which increases
competition for businesses.
5. Marketing and Communication Changes

Just like hiring employees in different countries creates internal communication challenges, marketing
your products or services to a completely new audience creates obstacles for companies. Businesses
need to adjust their marketing strategies to communicate the benefits of their product in a way that
resonates with a foreign audience. You cannot assume that a marketing campaign targeting an American
audience (or wherever your HQ location is) attracts consumers in Europe, Asia, or any other popular
market, as the consumers there have very different wants and needs.
The effects of globalization are multi-dimensional. 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 90s, it was
popularly understood to be a mainly economic phenomenon and a negative one at that. The idea that
foreign-owned businesses 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 has 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 act.
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 subsector
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 the 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 Dependences/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 sovereignty 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, deal 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 al 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 serve
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 fine 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 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 globalizations.
Cultural Literacy
Cultural literacy is a term coined by Hirsch (1983), referring to the ability to understand the signs
and symbols of a 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 include both its formal
and informal languages, its idioms and forms of expression, entertainment, values, customs, roles,
traditions, and the like – most of 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 soft 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 come 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 national 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 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 Dona 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 assets.”
For De Leon, it is excellence in the arts – via expression that is truly Filipino – that an form the
core of national unity. Of course, this remains to be seen.
Challenges for Cultural Literacy in the Philippines

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 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 culture 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 cultural literacy be assessed and evaluated? How can we know someone is “culturally
literate”?
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 and 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 either culture is demeaned or treated as inferior.
It is important to realize that under this definitions, a “different culture” is not just limited to
“someone from another country,” but could also be include someone whose gender, economic
background, religious beliefs, sexual orientation, or even sense of fashion is 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 perspective, 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 multi-cultural 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-
inhand 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 particular
source. Attempting to force the other party to adjust (when you refuse to do the same) only
results is misunderstanding, hurt, and 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 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 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 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
revealingly 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 Ilokato” 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 Ilocano 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 Orthorgaphy) would “destroy the identity of the Ilokano language”
(Dumlao, 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
good, but notice how for the Ilocanos, 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 member 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 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 fine 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). (“Do unto others as
you would have them do unto you.) OR ( Huwag mong gawin sa iba kung ayaw
mong gawin sayo)
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?”
1.) Cultural Bias: Cultural biases can persist, affecting how information is
presented, interpreted, or shared, which can hinder progress in multicultural
literacy.
 Stereotyping: Stereotyping is a form of bias that involves making
assumptions about individuals based on their cultural background.
Teachers’ unconscious biases that have been shaped by cultural
stereotypes can have negative consequences for students’ academic
outcomes. These implicit biases operate beneath teachers’ awareness
and can have subtle but lasting impacts on students
2.) Rapid Technological Changes: While technology can facilitate multicultural

literacy, it can also contribute to misinformation and echo chambers,
hindering genuine cross-cultural understanding.
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, 20010).
Let’s consider a situational example within a classroom:
Imagine a diverse classroom where students come from various cultural and social backgrounds.
Despite efforts to promote tolerance and understanding, there is one student who holds deep-seated
prejudices and hatred towards a particular group due to stereotypes and biases they’ve learned
outside of school. This student’s presence disrupts the harmonious atmosphere of the classroom.
Because of this student’s hatred, they refuse to collaborate with or befriend peers from the targeted
group, leading to tension and division among classmates. This lack of unity and understanding
prevents the classroom from achieving a state of real peace and harmony. The presence of hatred in
this student’s mind makes it challenging for the entire class to experience genuine peace and
cooperation, highlighting the difficulty of achieving true peace as long as such feelings persist.
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?
When hate happens in education, it’s often not on purpose, but it’s because people don’t
know enough. This lack of knowledge is about two things:
1.) Not being aware that there are people who are different from us, with their own
backgrounds and cultures.
2.) Not understanding that these different people deserve to be treated with respect, just
like everyone else.
So, the lack of education is about not knowing these two important things – that there are
diverse people and that they deserve 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?
The important question here is whether there’s something in every person, no

matter where they come from or who they are, that deserves respect. That
something is called “human dignity.” It means that every person has value and
should be treated with fairness and kindness.
Teaching this concept is about helping people understand that every human
being, just by being a person, deserves respect. This can be taught by promoting
empathy, understanding, and treating others the way you’d like to be treated – as
valuable individuals.
To date, no literature exist within academia that gives a definitive, authoritative, and final
answer to those questions.
This statement means that, as of now, there is no academic literature or research

that provides a conclusive, universally accepted, and definitive answer to the
questions being discussed. In other words, the questions remain open, and there
is no single source or study that can provide a definitive and absolute solution or
answer to them. It acknowledges that these questions are complex and may
require ongoing research and discussion to arrive at a more conclusive
understanding.
Another issue is 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 (insensitive or stupid) , 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.
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
have 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.
“This means that if I benefit from an unfair situation, I might want to keep it that
way or even make it worse because it helps me survive and succeed, both in
terms of my genes and other personal interests.”
((((Imagine you work in a competitive corporate environment where promotions

are based on performance, but there’s a systemic issue of gender bias favoring
men. You’re a male employee benefiting from this unfair situation because you
consistently receive promotions and higher pay compared to your equally
qualified female colleagues.
In this scenario, you might want to keep the gender bias intact or even make it
worse (by, for example, undermining your female colleagues) because it helps
you survive and succeed in your career. Your personal interests, such as job
security and financial growth, are tied to the current unfair system, even though
it’s ethically wrong.))))
Freire have pointed out something important. They’ve said that when people who
have been treated unfairly and badly (the oppressed) are finally set free from that
mistreatment, there’s a risk that they might end up mistreating others in the same
way they were treated.”
In simple terms, it’s like saying that sometimes, those who were victims of
unfairness can, when given power, act unfairly towards others.
A majority of research on multicultural literacy stems from the West, specifically the United States, and
focuses on teacher teachers to be more multicultural in their pedagogies.
• Learn about other cultures. Banks (1991) 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.
WHY WE SHOULD LEARN ABOUT OTHER CULTURES?
Cultural Awareness: It promotes cultural awareness and sensitivity.

Understanding different customs, traditions, and beliefs helps individuals
navigate diverse social and professional environments with respect and
empathy.
Reducing Stereotypes: It helps combat stereotypes and prejudices.

Learning about other cultures can dispel misconceptions and foster more
open-minded attitudes towards people from different backgrounds.
• Familiarize yourself with how discrimination and prejudice appear in your own culture. Boutte
(2008) and Bank (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. Self-awareness: Understanding the presence of discrimination and
prejudice within your own culture allows you to become more self-aware of
your own biases and assumptions. This self-awareness is crucial in
ensuring that you do not unintentionally perpetuate stereotypes or unfair
treatment in your classroom.
Inclusivity: Being aware of discrimination and prejudice within your own
culture enables you to create a more inclusive classroom environment. You
can foster an atmosphere where students from diverse backgrounds feel
valued and respected, thus promoting a sense of belonging and equity.
• 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
believe that you can just say your 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 student will detect it. It will
be seen in the words you see, in the expression on your face, in the change
of your behavior when you think no one can see, etc. The converse is also
true: if you do believe others have value equal to y our 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.
“Imagine you’re a teacher, and one of your students comes from a different
country and speaks with an accent. If you secretly believe that people from
that country are not as smart as others, it might show in your interactions.
You might unintentionally treat that student differently or not give them the
same opportunities as others. On the other hand, if you truly believe that
everyone, regardless of their background, has the same potential, you
would treat all your students equally, and they would sense your fairness
and learn from it.”
• 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.
Let’s say you’re a teacher in a diverse classroom, and one of your young
students, Sarah, is new to the country and doesn’t speak the local
language well. The other students might find it challenging to include her in
their activities or games because they can’t understand her very well.
As a teacher, you recognize this and understand that the students may
naturally struggle with empathy because Sarah is different from them.
Instead of just telling them to be more compassionate, you decide to model
it. During group activities, you make an effort to include Sarah by using
simple language and encouraging others to include her too. You show
them what it looks like to be patient, kind, and welcoming to someone who
is different. Over time, the students observe your behavior and begin to
practice empathy or like-mindedness themselves, making Sarah feel more
comfortable and accepted in the class.
Read the questions and instructions carefully. Write/print your answers in an A4 sized bond paper.
1. What makes a person Filipino? If a person has Filipino parents but is born in another country, is
he/still a Filipino? What about if a person with foreign parents is born and raised in the
Philippines, is he/she Filipino? Explain your reasoning.
2. Have you interacted with people who have a different culture from yours? How was your
interaction with them? Was it clear? Was it productive? Was it respectful? What could you
have done for a better interaction?
3. What is your attitude toward people who have a different culture from yours? Do you celebrate
how they are different from you? Do you look down on them?
4. 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 to be a laborer, driver, or involved in some form of manual
or servile labor. What are your own discriminatory practices?
5. What skills and knowledge do you need to improve in to become multi-culturally literate?
6. Why should you as an individual respect and value people who are different from you?
Read the questions and instructions carefully. Write/print your answers in an A4 sized bond paper.
1. Describe globalization.
2. Explain what multi-cultural literacy is.
3. How can you teach multi-cultural literacy in the classroom?
4. How a student like you can help an individual who belong to a different ethno-linguistic group?
References
Applebee, A.N. (1987). “Musings…: Cultural literacy. “Research in the Teaching of English, 21(3), 229-
231.
Banks, J. (1991a). Teaching multicultural literacy to teachers. Teaching Education, 4(1), 133-142.
Banks, J. (1991b). Multicultural education: Its effects on students’ racial and gender role attitudes. In J.
P. Shaver (Ed.), Handbook of Research on Social Studies Teaching and Learning (pp.459-469). New
York: Mamillan.
Boutte, G. S. (2008). Beyond the illusion of diversity: How early childhood teachers can promote social
justice. The Social Studies, 99(4), 165-173.
Dawkins, R. (2016). The selfish gene (4th) ed.) Oxford University Press.
De Leon, F. (2011). In focus: Cultural identity and development. National Commission for Culture and
the Arts. Retrieved from htts://ncca.gov.ph/about-culture-and-arts/in-focus/cultural-identity- and-
development/
Dumlao, A. (2018, October 30). Writers’ groups protest KWF’s “Tagalog-based” orthography for Ilokano.
Philippine Star. Retrieved from https://www.philstar./headlines/2018/10/30/1864457/ writers- groups-
protest-kwfs-tagalog-based-orthography-ilokano
Dusi, P., Messetti, G., & Steinbach, M. (2014). Skills, attitudes, relational abilities, & reflexivity:
Competencies for multicultural society. Procedia – Social and Behavioral Sciences, 112, 538-
547.
Fantini, A. E. (2006). Exploring and assessing intercultural competence. Retrieved from

http://www.sit.edu/publications/docs/feil_research_report.pdf
Freire, P. (2000). Pedagogy of the oppressed. New York. NY: The Continuum International Publishing
Group Inc.
Hirsch, E. E. (1983). Cultural literacy. The American Scholar, 52(2), 159-169. Retrieved from
http://www.jstor.org/41211231
Hout, M. (1980). Trade dependence and fertility in Hispanic America: 1900-1975. In A. Bergesen (Ed.),
Studies on the Modern World System. New York: Academic Press.
James, P. & Steger, M. (2014). A genealogy of globalization: The career of a concept. Globalization.
11(4), 417-34
Kentor, J. (2001). The long-term effects of globalization on income inequality, population growth, and
economic development. Social Problems, 48(4), 434-455.
Levin Institute (2017). What is globalization? Globalization 101. The State University of New York.
Retrieved from https://www.globalization101.org/what-is-globalization/
Meyer, J. W. (2000). Globalization: Sources and effects of national states and societies. International
Sociology, 15(2). 233-248.
National Commission for Culture and the Arts. (May 13, 2015). Philippine cultural education program
(PCEP). Retrieved from https://ncca.gov.ph/philippine-cultural-education-program-pcep/
Philippine Statistics Authority. (2018, May 18). 2017 survey on overseas Filipinos. Retrieved
from:https://psa.gov.ph/content/2017-survey-overseas-filipinos-results-2017-survey-overseas-
Filipinos
Viray, P. L. (2018, December 12). 3 in 5 Filipinos believe US will defend Philippines – SWS. Philippine
Star. Retrieved from: https//www.philstar.com/headlines/2018/12/12/1876461/3-5-filipinos- believe-
us-will-defend-philippnes-sws
Vreeland, N. 2001. An open heart: Practicing compassion in everyday life: The Dalai Lama. Boston:
Little Brown.
https://www.thoughtco.com/globalization-definition-
3026071#:~:text=Globalization%2C%20according%20to%20sociologists%2C%20is,and%20even%20seem
ingly%20isolated%20places.
https://slideplayer.com/slide/9748561/
https://velocityglobal.com/blog/globalization-benefits-and-challenges/

Chapter-2-Globalization and Cultural and Multicultural Literacies

Uploaded by

Document Information

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

Chapter-2-Globalization and Cultural and Multicultural Literacies

Uploaded by

Copyright:

Available Formats

Chapter 2: Globalization and Cultural and Multicultural Literacies

Globalization and Cultural and Multicultural Literacies

Many would define globalization as the expanded global linkages, establishment of an

3. Cultural globalization: refers to the interpenetration of cultures which, as a consequence, means

 Harmonization of worlds cultures at the expense of distinctly different local cultures

4. Political globalization: the development and growing influence of international organizations

 As countries become more economically and technologically interdependent, there is

5. Sociological globalization: According to Nicki Lisa Cole, sociologist, sociology of globalization is a

• information moves almost in real-time, together with the interconnection and

6. Technological globalization: the phenomenon by which millions of people are interconnected

 Geographers don’t see world in terms of relationships between countries anymore

1. Access to New Cultures

2. The Spread of Technology and Innovation

3. Lower Costs for Products

4. Higher Standards of Living across the Globe

5. Access to New Markets

6. Access to New Talent

Globalization gives us lots of benefits however there are also challenges

2. International Employee Expectations

3. Supporting Foreign Customers

5. Marketing and Communication Changes

• Economic, political, and military dependence and interdependence between

Political and Military Dependences/Interdependence

Expanded Flow of Expressive and Instrumental Culture

Expanded Flow of People among Societies

Cultural Literacy in the Philippines

Challenges for Cultural Literacy in the Philippines

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

Issues in Teaching and Learning Multicultural Literacy in the Philippines

Conflicting Requirements for Peace

On a more personal, immediate front, I am reminded of an activity a fellow teacher conducted in

Nationalistic and Regionalistic Pushback

The Persistence of the Problem

2.) Rapid Technological Changes: While technology can facilitate multicultural

Let’s consider a situational example within a classroom:

The important question here is whether there’s something in every person, no

This statement means that, as of now, there is no academic literature or research

Such statements might sound crass (insensitive or stupid) , but only if we

((((Imagine you work in a competitive corporate environment where promotions

WHY WE SHOULD LEARN ABOUT OTHER CULTURES?

Cultural Awareness: It promotes cultural awareness and sensitivity.

Reducing Stereotypes: It helps combat stereotypes and prejudices.

Fantini, A. E. (2006). Exploring and assessing intercultural competence. Retrieved from

You might also like