ORAL COMMUNICATION

WEEK 7
Task 3
1. Remember to adjust your volume to the size of the audience and venue.
2. Vary your rate of speed to keep your audience interested and to avoid
monotone patterns.
3. Master your voice and find your pitch level high or low.
4. Use pause when you emphasize the most important words phrases or
sentences.
5. Pronounce and enunciate words correctly
6. Avoid fillers or expressions that substitute actual words in your speech.
7. Stage presence
8. Facial expressions.
9. Movements or bodily actions.
10. Report with the audience.
V. Reflection
 The insights that I’ve learned from this lesson is the components of
voice modulation.
 The new ideas that I’ve learn in taking up the lesson are the tips for
speech delivery.

 WEEK 8
V. Reflection
 With the activities I have undertaken on this lesson, I learned that stage
presence refers to the speaker’s ability to “own” the stage, filling it with
one’s personality and projecting it to the audience or group of listeners.
This also means the sum total of all the qualities that keep the
audience engaged while delivering a speech. 
 The new additional ideas I’ve learn is even if you have superb
articulation, accurate voice modulation, amazing stage presence, and
perfect facial expressions, gestures, and motions, you will never be
able to provide effective speech. Your audience's reaction to your
speech will be a good indicator of how effective your speech is. The
trust and connection that a speaker builds with his or her audience is
known as rapport.
 ORAL COMMUNICATION
WEEK 7
Task 3
1. Remember to adjust your volume to the size of the audience and venue.
2. Vary your rate of speed to keep your audience interested and to avoid
monotone patterns.
3. Master your voice and find your pitch level high or low.
4. Use pause when you emphasize the most important words phrases or
sentences.
5. Pronounce and enunciate words correctly
6. Avoid fillers or expressions that substitute actual words in your speech.
7. Stage presence
8. Facial expressions.
9. Movements or bodily actions.
10. Report with the audience.
V. Reflection
 The insights that I’ve learned from this lesson is the components of
voice modulation.
 The new ideas that I’ve learn in taking up the lesson are the tips for
speech delivery.

 WEEK 8
V. Reflection
 With the activities I have undertaken on this lesson, I learned that stage
presence refers to the speaker’s ability to “own” the stage, filling it with
one’s personality and projecting it to the audience or group of listeners.
This also means the sum total of all the qualities that keep the
audience engaged while delivering a speech. 
 The new additional ideas I’ve learn is even if you have superb
articulation, accurate voice modulation, amazing stage presence, and
perfect facial expressions, gestures, and motions, you will never be
able to provide effective speech. Your audience's reaction to your
speech will be a good indicator of how effective your speech is. The
trust and connection that a speaker builds with his or her audience is
known as rapport.
ALLIAH GRACE BULANA
HUMSS 11-A ORAL COMMUNICATION
WEEK 6

Education in the new normal

Education is essential in anyone's life; its value is structured and cannot
be overlooked because it helps a person find a better job and achieve his
or her life's dreams and goals. Many people would agree that education
and success go hand in hand. For where there is education, there is
success. Education is also an important aspect that greatly impacts this
modern world, but for the past 3 years already the world has been
battling against an unseen enemy lurking everywhere and attacking in.
The Philippines is no exception; it is one of the countries that has been
greatly impacted by the COVID- 19; many people have lost their jobs,
many have died, most businesses have closed, health care and
governance have been tested to their limits, and education has nearly
come to a halt. However, there is light at the end of the darkness; most
importantly, education cannot be put on hold and let the younger
generation suffer the consequences; while the country deals with the
severity of this virus, the leaders and pillars of education have been
planning on how learning must continue. Despite the risks, the
Department of Education carefully devised plans to continue providing
education to the country's millions of students. With a massive shift in
education, teachers have already called on and sought support from the
community, as well as from the family's most important resource, the
parents. Teachers cannot complete all tasks and plans on their own; they
require assistance; thus, the goal is to empower the community and
parents to assist students in their learning process. Furthermore,
education is key for the next generations of Filipino learners to become
full- fledge productive citizens of this nation. In this regard, the
department of education has launched its learning continuity plan,
which focuses on implementing alternative learning resources such as
maximizing Dep-ed commands, encouraging tv and radio-based solutions
to areas with limited internet access, and developing and delivering self-
learning modules. Our education sector's dedication and determination
can be seen in guiding teachers, parents, students, and the community in
this new normal set-up of the learning process. With the changing
landscape of Philippine education during this pandemic, teachers,
parents, and students must collaborate to recreate the learning
experience at home. Using distance learning, the community has a
shared responsibility to ensure that education continues. Teachers, who
also serve as frontliners, bear the challenge of being trained to use these
new avenues of education and being equipped with the4 necessary skills
to respond to the more tedious tasks and responsibilities. Indeed, the
crisis has highlighted the importance of existing girls in all aspects of life,
but we must remain focused, no matter how difficult it may be, on
providing every Filipino learner with the quality of education they
deserve in any way possible.
 TASK 5
Daoism, also known as Taoism, is an indigenous religion -philosophical
tradition that has shaped Chinese life for over 2,000 years. In the broadest sense, a
Daoist attitude toward life can be seen in the Chinese character's accepting and
yielding, joyful and carefree sides, an attitude that offsets and complements the
moral and duty-conscious, austere and purposeful character ascribed to
Confucianism. Daoism is also distinguished by a positive, active attitude toward the
occult and the metaphysical (theories on the nature of reality), whereas the agnostic,
pragmatic Confucian tradition regards these issues as only marginally important,
despite the fact that the reality of such issues is not denied by most Confucians.
Daoism, as it is more strictly defined, includes: the ideas and attitudes unique to the
Laozi (or Daodejing; "Classic of the Way of Power"), the Zhuangzi, the Liezi, and
related writings; the Daoist religion, which is concerned with ritual Dao worship; and
those who identify as Daoists. Daoist thought pervades Chinese culture, including
many aspects that are not traditionally regarded as Daoist. In Chinese religion, the
Daoist tradition has generally been more popular and spontaneous than the official
(Confucian) state cult and less diffuse and shapeless than folk religion, often serving
as a link between the Confucian tradition and folk religion.
Daoist philosophy and religion have permeated all Asian cultures influenced by
China, particularly Vietnam, Japan, and Korea. Various religious practices reminiscent
of Daoism in such areas of Chinese cultural influence indicate unresolved early
contacts with Chinese travelers and immigrants.

Since Han times (206 BCE–220 CE), both Western Sinologists and Chinese
scholars have distinguished between a Daoist philosophy of the great mystics and
their commentators (daojia) and a later Daoist religion (daojiao). This now-defunct
theory held that the "ancient Daoism" of the mystics predated the "later Neo-Daoist
superstitions" that were misinterpretations of the mystics' metaphorical images. The
mystics, on the other hand, must be viewed against the backdrop of religious
practices prevalent at the time. Their ecstasies, for example, were closely related to
the early magicians' and shamans' trances and spirit journeys (religious personages
with healing and psychic transformation powers). The authors of the Daodejing, the
Zhuangzi (book of "Master Chuang"), and the Liezi (book of "Master Lie") are not
only not the actual and central founders of an earlier "pure" Daoism that was later
degraded into superstitious practices, but they can even be considered on the
periphery of older Daoist traditions. As a result of the nearly continuous mutual
influence between Daoists of different social classes—philosophers, ascetics,
alchemists, and priests of popular cults—the distinction between philosophical and
religious Daoism in this article is made purely for descriptive convenience.

There is also a trend among scholars today to draw a less rigid line between
what is referred to as Daoist and what is referred to as Confucian. Many of the ideas
shared by the two traditions about man, society, the ruler, heaven, and the universe
were not created by either school but stem from a tradition prior to Confucius or
Laozi. According to this shared tradition, orthodox Confucianism was concerned with
the formation of a moral and political system that shaped society and the Chinese
empire, whereas Daoism, within the same worldview, was concerned with more
personal and metaphysical concerns. Fundamental concepts such as the
nonexistence of the individual ego and the illusory nature of the physical world are
diametrically opposed to Daoism in Buddhism, a third tradition that influenced
China. However, in terms of overt individual and collective practices, the competition
between these two religions for popular influence—a competition in which
Confucianism had no need to participate because it was supported by the state—
resulted in mutual borrowings, numerous superficial similarities, and essentially
Chinese developments within Buddhism, such as the Chan (Japanese Zen) sect. Since
the Song dynasty (960–1279), Daoist and Buddhist elements have coexisted in folk
religion without clear distinctions in the minds of the worshippers.