Serene, 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 Westem literature, Particularly those of the United States. Confcting Requirements for Peace he heart of multicultural literacy is peace roductive and non-violent interaction. It is lue peace to the same degree and are ompromises in order to attain it, but this is When all is said and done, t ‘among different cultures—that is. P ®asy to assume that all cultures vo therefore willing to make the same Not necessarily true. ich is really a conflict Take for e) the Israeli/Palestinian conflict, which is rea Over temtitory: poise desire peace: but they do not desire it enough to be wiling to compromise. In o verv real sense, both sides would rather live in CHAPTER? Glotaization and Cultural and Multicultural Uteracles | 23perpetual conflict with one another rather than give-up th which each side believes Is rightfully theirs. Onamare personal, immediate front, |am reminded of an Activity q fell, teacher conducted in her class where she asked her students to write Bere how they defined "peace." One student revealingly wrote: "Peace i When get what | want.” leit Claim to the lar, d Nationalistic and Regionalistic Pushback The increasing demand for multicultural sensitivity, inclusion, and divers, in the recent years has also given tise to resistance from groups who believg that their identity is being “watered-down” by the needed compromises, Case in point is the very recent proposal of “Ortograpiya ti Pagsasao Nga \lokano" by officials of the Komisyon ng Wikang Filipino (KWF) in October of 2018. The proposal was met with intense backlash from group of llokano writers ‘and language advocates over the “incompetence in preparing the llokano orthography that didn't conform with the existing orthography being wed by the llokano writers and experts," claiming that the proposed orthograpty 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” (Dumiao, 2018). In the ensuing online firestorm, one particular individual commented on how such regional pride is out of step with modemity, particularly with ourneed 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 ° peace, one culture must compromise on its religious values? We might tn that peace is worth it, but what if the other culture believes otherwise? __ We see here that while multicultural inclusiveness is by and large © 99% thing, it comes at a cost. Part of the identity of the host culture becomes dilut : nd lost—the inevitable result of the compromises necessary for it 10 Mow, some form of multicultural understanding. In effect, pushing for moulticult™ inclusion might very well be asking some cultures to decide which has M2 Value: inclusion or Identity? 24 | tung ana Enhancing New Literacies Across the Curriculumwe must be aware that these Questi that wants to be accommodated than the one that must do the ace lons are easier to answer for the culture | (because it will cost them nothing), rather ‘Ommodating. 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 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, | 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 tights 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—regardiess of color, language. religion, education, social status, etc. —that is worthy of respect. If this is U8. 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 Avestions. CHAPTER? Globalization and Cultural and Multicultural Literacies | 25The Question of Value Pt oy Anotherissue in teaching and learning multicultural literacy is bettér 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. Whotf, for a certain culture, itis 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, asa society, ate 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" oF “because everyone else is doing it"? In other words, "Why should | value another culture, another sociely, 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 WO individuals are genetically similar to one another, the more sense it makes to behave selfiessly toward one another and selfishly toward others who ae different—then we can easily frame the issue of discrimination of cult! discrimination and injustice as one of both genetics and survival. This a that the injustice you experience is necessary for my survival, and thereto tT in my best interests (genetic and otherwise) fhat | maintain the status QU‘ 26 | Building and Enhancing New Literacies Across the Curriculumi the case may b, reverse it, as the YY be. Educ, and written against such a monstrog Slors like Freire (2000) have recognized ogo admitted that when the oppreseg spective—and rightly so—but have dd inevitably become the New opprossaa ME FEET HOM thelr oppression, thoy Fa a 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 (1921q) 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 tat 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 if. 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, €ducational background, skin color. or f@gional accent, it will show; and what 'Sshown is what students will learn. CHAPTER 2 6lbalizaton and Cultural and Multicultural Literacies | 27* Model more, tell more. Young students, by nature, will have Gifficuly in exercising empathy foward those who are different trom then? The ability is there, but if will naturally lack practice. It is therefore not enough that teachers tell them to be more compassionate—yoy, the teacher, must model for them what empathy and compassion for others look like on a day-to-day basis. Keel Wrap Up : 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. * CulturalLiteracy 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 gre the nationalistic/regionalistic pushback, the persistence of the Problem, and the question of value. Questions to Ponder Read the questions and instructions carefully. Write your answers on the space provided, 1 What makes a person Filipino? If a person has Filipino parents but is bon 'n another country, is he/she still a Filipino? What about if a person with 28 | Building and Enhancing New Literacies Across the Curriculum