Module 2 ED3 LITERACY

Bachelor of Elementary Education
1st Semester, AY 2022-2023
Module
In
Building and Enhancing New

Literacies across Curriculum
College of Education
This material has been prepared and communicated to you by or on behalf of

Palawan State University - CCRD Narra for educational purposes only.
DO NOT REPRODUCE OR COMMUNICATE.
Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Module 2: GLOBALIZATION AND CULTURAL AND MULTICULTURAL LITERACIES
Overview
Learning in an era where technology advancement is faster than the

ticking of the clock, great challenges lies ahead. With great technology, we are able to
reach far beyond the four corners of the classroom reaching borders of international
collaboration. This module will give your idea on globalization and multicultural literacy
and its relationship to education.
Learning Outcomes
At the end of this module, you are expected to:
1. Determine globalization and its implications on both the national and

individual level;
2. Relate cultural and multicultural literacy in the Philippines and
3. Identify and discuss one’s personal level of cultural and multicultural
literacy.
Let Us Explore
Let Us Explore
Directions: Answer the Question.
1. In your own Idea how will you define Globalization?
Cultural and Multicultural literacy?


Discussion;
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 does not change everything of course-just one thing here and
there she is still obviously Korean, but she just does a few things differently from those
who have never been to the Philippines.
Now suppose a little more time passes and the Korean is very happy with the changes
she had made to her life that makes it just a tie more Filipino, Let Us say some of her
colleagues notice how she do some things differently and they become curious so she
tells them about her experiences in the Philippines and how the in some way she
wishes to do things the way the Filipino do. Colleagues decide to give it a try and thie
find that they like this different way of doing things too.
Now let us say that when we look of the person from the Philippines similar has taken
place the Filipino, while still being Filipino through and through has made a few
changes in Her life as a result of her experience of Korean culture through her friend
during their years In college. Some of her friends hove abo noticed it and have made
similar change in their own lives.
Because our exposure to the concept of globalization has largely been though an
economic lens. It is tempting to limit globalization as something that concerns
economist and businessmen but globalization and its effect go beyond import or export
and Foreign Direct investment (FOI) Notice that in our Illustration the friends of the two
people in question were affected by the interaction even if they themselves had never
been to Korean 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 languages or
mannerism 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
Globalization as o phenomenon is not new Nations and cultures have been interacting
and integrating with one another for millennia Consider how ancient Greek culture was
to widespread across the Mediterranean that even the Egyptians could speak their
language, and how Rome was so spired by Greek culture that they adopted if wholesale
Consider how to much of the Chinese: Arab, and Indian cultures have become part of
our own these interactions and subsequent integrations did not happen recently, but
ever during centuries before there was even a political entity known as the
What is different now, however, is the speed of which globalization happening it 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 of an
unprecedented rate, there now also a sense that no matter where one lives or how
limited is one's face-to-face interaction with members of another nation or culture and
how limited one's time is spent online globalization and its 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 effect of more affordable rice imports from
Thailand and Vietnam. If they have access to a kerosene stove, they will fest 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, of
the Middle east.
The Effects of Globalization

The effects of globalization are multi-dimensional. As shown earlier, they range from
economic to cultural, on both national and individual levels. Meyer (2000) summarizes
the effects of globalization as follows:
 economic, political, and military dependence and interdependence between

nations:


 expanded flow of individual people among societies:
 Interdependence of expressive culture among nations; and expanded flow of

instrumental culture around the world.
 Expanded flow of instrumental culture around the world.
Economic interdependence
is the mutual dependence of the participants in an economic system who trade in order to obtain the
products they cannot produce efficiently for themselves. Such trading relationships require that the
behavior of a participant affects its trading partners and it would be costly to rupture their
relationship.[1] The subject was addressed by A. A. Cournot who wrote: "...but in reality the economic
system is a whole in which all of the parts are connected and react on one another. An increase in
the income of the producers of commodity A will affect the demands for commodities B, C, etc. and
the incomes of their producers, and by its reaction will affect the demand for commodity
A."[2] Economic Interdependence is evidently a consequence of the division of labour.
David Baldwin conceptualizes international economic interdependence as the opportunity
costs incurred from potential exit costs that incur as a result of breaking existing economic ties
between nations. Others argue that it entails the degree of sensitivity of a country’s economic
behavior to policies and development of countries outside its border. [3] Global economic
interdependence has grown in the post-World War II period as a result of technological progress
(e.g. computerization, containerization, low-cost travel, low-cost communications) and associated
policies that were aimed at opening national economies internally and externally to global
competition.[4][5][6]
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 16 | Building and Enhancing New Literacies Across the Curriculum
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, 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 ho served us to an arguably satisfactory degree thus far, it is interesting to observe
that the problems and difficulties in American education eventually show-u in Philippine
education, albeit five to ten years removed.
Expanded Flow of People among Societies

The fact that globalization encourages the movement of people betwe nation-states
should come as no surprise to us. The Philippine Statistics Author (PSA) estimates that
there were 2.3 million Overseas Filipino Workers (OFV during the period of April to
September 2017, who were responsible for up 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.


Cultural literacy
Means being able to understand the traditions, regular activities and history of a group
of people from a given culture.
It also means being able to engage with these traditions, activities and history in cultural
spaces like museums, galleries and performances.
Culture is how a group of people lives. It includes their language, arts, science, beliefs
and practices, and their understanding of their environment .
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.
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
Cultural Challenges – Philippines

A significant part of a successful international assignment is being able to adapt to the new
culture. Although full assimilation is almost always impossible, it’s very important to at least
understand the culture and eliminate the distress that comes with moving into a new nation.
The Philippines has an amusing lifestyle, given the diverse cultural influences, mainly from
the Spanish, American mixed with the original Southeast Asian culture.
Amor Propio
One interesting thing about Filipinos is the Amor-Propio or one’s sense of self. It’s very
important for an expatriate to understand this whole concept of Amor-propio and everything
that comes with it, namely the hiya, utang na loob, and euphemisms as this will be a part of
your living as they communicate and form relationships with the locals.
To an outsider or an expatriate, amor-propio seems like a simple characteristic, and

understood exactly as its literal translation: self-love.


But this high sense of dignity strengthens all other traditional characteristics of Filipinos that
may seem contradicting to a westerner who grew up with a strong sense of individuality and
frankness.
Hiya or Social Propriety

An example of this is the hiya or shame, if translated literally. Sociologist-anthropologist
Mary Hollnsteiner described hiya as a sense of social propriety. This instigates the need for
Filipinos to conform to society’ standards of what’s normal and what isn’t. You wouldn’t want
to do anything that will cause your bloodline shame.
Utang na Loob or Debt of Gratitude

Another traditional characteristic is the utang na loob or debt of gratitude. Although utang na
loob is not exclusively a Filipino belief, it’s highly respected and followed by the citizens.
This concept of reciprocity isn’t as simple as the regular debt, as utang na loob is highly
subjective being based heavily on one’s manners or etiquette and quantified solely by
emotions and sometimes hiya, or social propriety.
There is also a widely followed idea in the country where the child owes her parents for
supporting him and giving them their needs from their birth up to adulthood. This social and
emotional indebtedness encourage the children to give back once they get their diploma.
When he gets a job, he is expected to help support the family as a way of giving back to his
parents after raising him up to adulthood. This is frowned upon and considered irrational by
free-thinkers and misunderstood by expatriates but the acceptability of this concept mostly
depends on the families themselves.
High Context Communicators

Filipinos are also more of high context communicators rather than low-context.
Confrontation will be avoided as much as possible, as this might express negative
intentions. Most Filipinos will be very shy to say “No” to you and would rather say something
considerate and hope that the other person gets it that he meant “No.” Examples of this are,
“Maybe,” “I will try,” “I will make an effort to,” “I’m not sure but I will try,” “We’ll see how it
goes,” “I don’t know.” This can be a problem especially at work, if the other person is not
used to nonverbal cues, and/or cannot pick up the hint that he wanted to say “No” but is too
polite to say it directly.
Filipino Time
One thing to also take note of is the Filipino’s concept of time. Filipinos are polychromic as
opposed to monochromic like most western countries. Schedules must remain loose.
In general, the Filipinos are very welcoming and optimistic. There are a lot of festivals, or
fiestas, and there’s always a reason to celebrate and have a good time. There are also a lot
of superstitions that are still widely believed all over the country, but especially on the
provinces.


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 identity 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.skills and knowledge required for one to be multi-culturally literate
are not mere language skills, since it is assumed that some medium of communication
already exists between two cultures. Rather, true multicultural literacy consists of
perspectives, attitudes, and beliefs about other cultures that affect the manner in which
we communicate and the motives behind our communication.
Here are some examples:
1.Be selfless - An attitude of selflessness-one that is less concerned with how I feel
and more concerned with how I am making others feel is crucial to multicultural literacy,
as so much of the offense and conflict associated with the meeting of different cultures
is the result of a "me first" attitude: / should be accommodated, you should be the one to
adjust to me. I should feel comfortable with you before I make efforts to make you feel
comfortable, etc. Such selflessness is not instinctive to people, and is especially difficult
when one feels insecure of oneself and identity.
2. Know that good and useful things can (and do) come from those different from
us - Hand-in-hand with a dismissive attitude toward another culture is the idea that
nothing good can come from them. Furthermore, there is a tendency to ignore or
outright dismiss evidence to the contrary. Simply acknowledging that good ideas and
products have come from cultures we might not like goes a long way in preparing our
minds to perceive them as being equally valuable.
3. Be willing to compromise - Any significant interaction with someonefrom a different
culture is governed by the principle of "He/She wants something, and 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 of walk away, accepting that what you want cannot be had from that

particular source. Attempting to force the other party to adjust (when you refuse to do
the same) only results in misunderstanding, hurt, and conflict. The sooner we accept
this, the sooner we can set realistic expectations of one another.
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 literacy for themselves and teach it in turn to others, which are different from what
can be found in Western literature, 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 get what I want."
Nationalistic and Regionalistic Pushback

The increasing demand for multicultural sensitivity, inclusion, and diversity in the recent
years has also given rise to resistance from groups who believe that their identity is
being "watered-down" by the needed compromises.
Case in point is the very recent proposal of "Ortograpiya ti Pagsasao nga Ilokano" by
officials of the Komisyon ng Wikang Filipino (KWF) in October of The proposal was met
with intense backlash from group of Ilokano writers and language advocates over the
"incompetence in preparing the llokano orthography that didn't conform with the existing
orthography being used by the llokano writers and experts," claiming that the proposed
orthography was based on Tagalog and not llokano and that the commission's attempts
to compel the regional language to conform to the standards of the Ortograpiyang
Pambansa (National Orthography) would "destroy the identity of the llokano 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 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 it 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?
The Persistence of the Problem

On the surface, multicultural literacy might seem to just be a matter of "good common
sense," and understandably so, no one actively desires to experience discrimination
regarding what they know and what they can and cannot do simply 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?"


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.
The Question of Value
Another issue in teaching and learning multicultural literacy is better posited as a

question: "Why should treat people of another culture with respect?"
It might seem that the answer to the question is a simple one: for peace. But as we
have seen earlier, not everyone values peace to the same degree What if, for a certain
culture, it is easier to just destroy anyone who opposes them rather than expend the
effort needed to come to a mutual understanding?
Such statements might sound crass, but only if we believe that we, as a society, are
above such things. How many times have we broken "small" laws and rules of etiquette-
running red traffic lights "because no one is there to catch me," or asking a vendor at a
flea market or tiangge to list a different price on the receipt than what an item is worth-
because it is more convenient than to do otherwise? How many times have we been
selfish in our decision-making not thinking about, not caring about its implications for
others? And how many times have we justified such behavior "because of the
circumstances" or "because everyone else is doing it"?

In other words, "Why should 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 in my best
interests (genetic and otherwise) that maintain the status quo-or reverse it.
ENHANCE
A majority of research on multicultural literacy stems from the West. specifically the
United States, and focuses on teaching teachers to be more multicultural in their
pedagogies.
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 shown is what students will learn.
Model more, tell more Young students, by nature, will have difficulty in exercising
empathy toward those who are different from them The ability is there, but it will
naturally lack practice. It is therefore not enough that teachers tell them to be more
compassionate-you, the teacher, must model for them what empathy and compassion
for others look like on a day-to-day basis.
REFLECT
Globalization is the process of interaction and integration between people. business
entities, governments, and cultures from other nations, driven by International trade and
investment and supported by information technology.
Cultural Literacy is the knowledge and understanding of the life of a culture to the point
where one can fluently participate in the activities of the said culture. This includes, but
is not limited to, its languages, traditions, values. Beliefs, forms of entertainment, and
worldviews. Multicultural Literacy is the knowledge and skills necessary to ensure that
any communication with a culture different from our own is clear. productive, and
respectful such that their differences are celebrated and neither culture is demeaned or
treated as inferior.
The skills and knowledge required to be multi-culturally literate are:
1. Selflessness:
2. Knowledge that good and useful things can (and do) come from those different from
us;
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.
Let Us Wrap Up
Direction: Read the question carefully. Write your answers on the space provided.
1. Have you interacted with people who have a different culture from yours? How
was your interaction with them? Is it clear? Was it productive? Was it respectful?
What could you have done for better interactions? (10 points)
2. Why should you as an individual respect and value people who are different from
you? 10 points
Let Us Assess
Instructions: Answer the questions below in a yellow pad. Take note of points
given. The higher the points the more comprehensive the discussion must be.
1. Describe Globalization is? 25 points
2. Explain what is Multi-cultural literacy? 25 points
References
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: Macmillan
Boutte, G. S. (2008). Beyond the illusion of diversity: How early childhood teachers can
promote 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 http://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 lokana. Philippine Star. Retrieved from https://www.
philstar.com/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
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Module 2 ED3 LITERACY

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Module 2 ED3 LITERACY

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Bachelor of Elementary Education

1st Semester, AY 2022-2023

Building and Enhancing New

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Module 2: GLOBALIZATION AND CULTURAL AND MULTICULTURAL LITERACIES

Learning in an era where technology advancement is faster than the

1. Determine globalization and its implications on both the national and

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

The Effects of Globalization

 economic, political, and military dependence and interdependence between

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

 expanded flow of individual people among societies:

 Interdependence of expressive culture among nations; and expanded flow of

 Expanded flow of instrumental culture around the world.

Political and Military Dependence/Interdependence

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Expanded Flow of Expressive and Instrumental Culture

Expanded Flow of People among Societies

Socio-economic migration explains the Philippines' OFW phenomenon Filipinos travel

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Cultural education-and thus cultural literacy-in the Philippines is quite a challenge,

Challenges for Cultural Literacy in the Philippines

Cultural Challenges – Philippines

To an outsider or an expatriate, amor-propio seems like a simple characteristic, and

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Hiya or Social Propriety

Utang na Loob or Debt of Gratitude

High Context Communicators

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Nationalistic and Regionalistic Pushback

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Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

The Persistence of the Problem

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Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

The Question of Value

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

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

This material has been prepared and communicated to you by or on behalf of

Prepared by; Kimberly Joyce Ardais PSU – CCRD Narra

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