Level III
Chapter 1
Reading
IC3 Section
IC3 | TIF | IT | TOEFL | Best Answer
Vietnamese translation of IC3
Persian translation of IC3
Language Lessons
Assessment
Topic: Identity / Bản sắc
فارسی سطح ۱ فصل ۱ هویت
Guiding Question: Who in the world am I? |
Câu hỏi hướng dẫn: Tôi là ai trong thế giới này? |
Pregunta de guía: ¿Quién soy yo? |
من چه کسی در دنیا هستم؟ |
Skills:
In this chapter you will do these things:
English Language Skills:
- Reading a Parable: The Cracked Pot
- The Moral of the Story
- What Kind of Pot are You (Metaphorically Speaking)?
- Questionnaire: What Do You Believe About Reading?
- Comparing Student Comments About Reading
Vietnamese Language: Reading Passage Comprehension Questions Grammar Point: Có Persian Language: The Persian Language Lesson is found in the Listening and Speaking Chapter. Online it is found on the IC3 website under Learning Platform, Level I, Integrated Skills (far right). |
IC3: Vocation—Now I Become Myself by Parker Palmer IT: Blackboard Taking It Further:
TOEFL |
Intercultural Communicative Competence
This rendition of a dance sculpture is taken from the shape of a sculpture by Betty Branch found at http://www.roanoke.com/ entertainment/images/branch_1111.jpg |
Vocation In one of my first cross-cultural experiences, I was living in Greece and became familiar with a situation in which a young American artist was vacationing in Greece. Over the course of several days she carved on a block of marble stone and sculpted a figure similar to the sculpture here. People admired the sculpture and declared that it looked like a dancer. A Greek woman of little education and little exposure to the world outside her village asked the question: “How did she know the dancer was in there?” The thought that the dancer was in the stone and the artist discovered it, was a new perspective for me who understood artists to be people who “created” the dancer from stone. Parker Palmer is a writer, teacher, and activist, and has been named one of the 30 most influential senior leaders in American higher education. Below is an article in which he reveals to us that we are each “dancers” within stone needing someone to sculpt away in order to discover who we are and what our calling in life may be. |
Many Americans have found Parker Palmer’s writing inspirational. It occurs to this author, however, that his message may be a Western idea—one that resonates with individualism and the Western concerns and awareness of oneself.
- How is this message heard by people from other parts of the world?
- Do others believe that we have vocation—that which we are called to do; that which we are gifted to be?
- Like the Cracked Pot in the English section of this chapter, do we possess cracks and quirks that are outside the normal ways of life and can these cracks and quirks be gifts and talents that point us to our vocation?
- Is our identity tied to vocation?
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vo·ca·tion Pronunciation: \vō- ˈ kā-sh ə n\ Function: noun Etymology: Middle English vocacioun, from Anglo-French vocaciun, from Latin vocation-, vocatio summons, from vocare to call, from vox voice — more at voice Date: 15th century 1 a: a summons or strong inclination to a particular state or course of actio n b : an entry into the priesthood or a religious order 2 a: the work in which a person is regularly employed : occupation b : the persons engaged in a particular occupation http://www.merriam-webster.com/dictionary/vocation |
Now I Become Myself
by Parker Palmer
(from: Let Your Life Speak: Listening to the Voice of Vocation, John Wiley & Sons, 2000. These excerpts were found in: YES! Magazine Spring 2001: Working for Life at http://www.yesmagazine.org/article.asp?ID=419)
How do you find the right work, the work that you alone are called to do? The first step is to ask a different question...
What a long time it can take to become the person one has always been. How often in the process we mask ourselves in faces that are not our own. How much dissolving and shaking of ego we must endure before we discover our deep identity — the true self within every human being that is the seed of authentic vocation.
I first learned about vocation growing up in the church. I value much about the religious tradition in which I was raised: its humility about its own convictions, its respect for the world's diversity, its concern for justice. But the idea of vocation I picked up in those circles created distortion until I grew strong enough to discard it. I mean the idea that vocation, or calling, comes from a voice external to ourselves, a voice of moral demand that asks us to become someone we are not yet — someone different, someone better, someone just beyond our reach.
That concept of vocation is rooted in a deep distrust of selfhood, in the belief that the sinful self will always be “selfish” unless corrected by external forces of virtue. It is a notion that made me feel inadequate to the task of living my own life, creating guilt about the distance between who I was and who I was supposed to be, leaving me exhausted as I labored to close the gap.
Today I understand vocation quite differently — not as a goal to be achieved but as a gift to be received. Discovering vocation does not mean scrambling toward some prize just beyond my reach but accepting the treasure of true self I already possess. Vocation does not come from a voice “out there” calling me to become something I am not. It comes from a voice “in here” calling me to be the person I was born to be, to fulfill the original selfhood given me at birth by God.
The birthright gift
It is a strange gift, this birthright gift of self. Accepting it turns out to be even more demanding than attempting to become someone else. I have sometimes responded to that demand by ignoring the gift, or hiding it, or fleeing from it, or squandering it — and I think I am not alone. There is a Hasidic tale that reveals, with amazing brevity, both the universal tendency to want to be someone else and the ultimate importance of becoming one's self: Rabbi Zusya, when he was an old man, said, “In the coming world, they will not ask me: ‘Why were you not Moses?' They will ask me: ‘Why were you not Zusya?'”
We arrive in this world with birthright gifts — then we spend the first half of our lives abandoning them or letting others disabuse us of them. As young people, we are surrounded by expectations that may have little to do with who we really are, expectations held by people who are not trying to discern our selfhood but to fit us into slots. In families, schools, workplaces, and religious communities, we are trained away from true self toward images of acceptability; under social pressures like racism and sexism our original shape is deformed beyond recognition; and we ourselves, driven by fear, too often betray true self to gain the approval of others.
We are disabused of original giftedness in the first half of our lives. Then — if we are awake, aware, and able to admit our loss — we spend the second half trying to recover and reclaim the gift we once possessed.
Wearing other people's faces
When we lose track of true self, how can we pick up the trail? One way is to seek clues in stories from our younger years, years when we lived closer to our birthright gifts. A few years ago, I found some clues to myself in a time machine of sorts. A friend sent me a tattered copy of my high school newspaper from May 1957 in which I had been interviewed about what I intended to do with my life. With the certainty to be expected of a high school senior, I told the interviewer that I would become a naval aviator and then take up a career in advertising.
I was indeed “wearing other people's faces,” and I can tell you exactly whose they were. My father worked with a man who had once been a navy pilot. He was Irish, charismatic, romantic, full of the wild blue yonder and a fair share of the blarney, and I wanted to be like him. The father of one of my boyhood friends was in advertising, and though I did not yearn to take on his persona, which was too buttoned-down for my taste, I did yearn for the fast car and other large toys that seemed to be the accessories of his selfhood.
These self-prophecies, now over forty years old, seem wildly misguided for a person who eventually became a Quaker, a would-be pacifist, a writer, and an activist. Taken literally, they illustrate how early in life we can lose track of who we are. But inspected through the lens of paradox, my desire to become an aviator and an advertiser contain clues to the core of true self that would take many years to emerge: clues, by definition, are coded and must be deciphered.
Hidden in my desire to become an “ad man” was a lifelong fascination with language and its power to persuade, the same fascination that has kept me writing incessantly for decades. Hidden in my desire to become a naval aviator was something more complex: a personal engagement with the problem of violence that expressed itself at first in military fantasies and then, over a period of many years, resolved itself in the pacifism I aspire to today. When I flip the coin of identity I held to so tightly in high school, I find the paradoxical “opposite” that emerged as the years went by.
If I go farther back, to an earlier stage of my life, the clues need less deciphering to yield insight into my birthright gifts and callings. In grade school I became fascinated with the mysteries of flight. As many boys did in those days, I spent endless hours, after school and on weekends, designing, crafting, flying, and (usually) crashing model airplanes made of fragile balsa wood.
Unlike most boys, however, I also spent long hours creating eight- and twelve-page books about aviation. I would turn a sheet of paper sideways, draw a vertical line down the middle, make diagrams of, say, the cross-section of a wing, roll the sheet into a typewriter, and peck out a caption explaining how the air moving across an airfoil creates a vacuum that lifts the plane. Then I would fold that sheet in half along with several others I had made, staple the collection together down the spine, and painstakingly illustrate the cover.
I had always thought that the meaning of this paperwork was obvious: fascinated with flight, I wanted to be a pilot, or at least an aeronautical engineer. But recently, when I found a couple of these literary artifacts in an old cardboard box, I suddenly saw the truth, and it was more obvious than I had imagined. I didn't want to be a pilot or an aeronautical engineer or anything else related to aviation. I wanted to be an author, to make books — a task I have been attempting from the third grade to this very moment.
From the beginning, our lives lay down clues to selfhood and vocation, though the clues may be hard to decode. But trying to interpret them is profoundly worthwhile — especially when we are in our twenties or thirties or forties, feeling profoundly lost, having wandered, or been dragged, far away from our birthright gifts.
Those clues are helpful in counteracting the conventional concept of vocation, which insists that our lives must be driven by “oughts.” As noble as that may sound, we do not find our callings by conforming ourselves to some abstract moral code. We find our callings by claiming authentic selfhood, by being who we are, by dwelling in the world as Zusya rather than straining to be Moses. The deepest vocational question is not “What ought I to do with my life?” It is the more elemental and demanding “Who am I? What is my nature?”
Everything in the universe has a nature, which means limits as well as potentials, a truth well known by people who work daily with the things of the world. Making pottery, for example, involves more than telling the clay what to become. The clay presses back on the potter's hands, telling her what it can and cannot do — and if she fails to listen, the outcome will be both frail and ungainly. Engineering involves more than telling materials what they must do. If the engineer does not honor the nature of the steel or the wood or the stone, his or her failure will go well beyond aesthetics: the bridge or the building will collapse and put human life in peril.
The human self also has a nature, limits as well as potentials. If you seek vocation without understanding the material you are working with, what you build with your life will be ungainly and may well put lives in peril, your own and some of those around you. “Faking it” in the service of high values is no virtue and has nothing to do with vocation. It is an ignorant, sometimes arrogant, attempt to override one's nature, and it will always fail.
Joining self and service
Our deepest calling is to grow into our own authentic selfhood, whether or not it conforms to some image of who we ought to be. As we do so, we will not only find the joy that every human being seeks — we will also find our path of authentic service in the world. True vocation joins self and service, as Frederick Buechner asserts when he defines vocation as “the place where your deep gladness meets the world's deep need.”
Buechner's definition starts with the self and moves toward the needs of the world: it begins, wisely, where vocation begins — not in what the world needs (which is everything), but in the nature of the human self, in what brings the self joy, the deep joy of knowing that we are here on earth to be the gifts that God created.
Contrary to the conventions of our thinly moralistic culture, this emphasis on gladness and selfhood is not selfish. The Quaker teacher Douglas Steere was fond of saying that the ancient human question “Who am I?” leads inevitably to the equally important question “Whose am I?” — for there is no selfhood outside relationship. We must ask the question of selfhood and answer it as honestly as we can, no matter where it takes us. Only as we do so can we discover the community of our lives.
As I learn more about the seed of true self that was planted when I was born, I also learn more about the ecosystem in which I was planted — the network of communal relations in which I am called to live responsively, accountably, and joyfully with beings of every sort. Only when I know both, seed and system, self and community, can I embody the great commandment to love both my neighbor and myself.
There are at least two ways to understand the link between selfhood and service. One is offered by the poet Rumi in his piercing observation: “If you are here unfaithfully with us, you're causing terrible damage.” If we are unfaithful to true self, we will extract a price from others. We will make promises we cannot keep, build houses from flimsy stuff, conjure dreams that devolve into nightmares, and other people will suffer — if we are unfaithful to true self.
Viet trans
IC3 Persian Translation:
Taking It Further Explanation
Near the end of each IC3 chapter, professors or instructors are asked to plan "applied learning" events, interviews, research, or service projects on- or off-campus. "Taking It Further" means that our on-campus, classroom learning are just a first step in broader learning that affects our vocations, professions, and community service.
For instance, throughout our completion of chapter 1, all participating campuses and partners to this IC3 exchange are completing "web profiles" that will be used extensively by members of each pod. This "takes further" the relationship building of pod members. Another example, at the end of chapter 2 (Food and Water Security), a language class using IC3 could link with a biology department to examine "best practices" in protecting a clean watershed. In Vietnam, this could involve the students' applied learning of water security in terms of the health of the Mekong River, upstream and downstream inter-state concerns, and the long-term viability of industries alongside fish and rice farming. Here in Virginia (USA), our students will examine our watershed, which flows into the Shenandoah River and the Chesapeake Bay, and from there the Atlantic Ocean. Or at the end of chapters 6, 7 and 10 (Domestic Economics, Regional Trade, Globalization), a class could interview merchants and vendors of one's village or city to discern their wisdom in making a living in an age of globalization.
There is no single set of learning objectives for the Taking It Further exercises. Hopefully, each participating campus and partner to IC3 can share through pod dialogues your lessons learning through this exercise. There may even be collaborative study, research, or service for certain Taking It Further ventures among IC3 partners.
Sketching a Web :
This lesson within each IC3 chapter presents ways for “communities of learning” to further their inter-cultural experience. First, these lessons open your classroom out onto a much bigger world. Take the learning from in-class exercises and begin to make applications outside of class and off campus. In this way, practice applying your knowledge in real life situations.
Second, these lessons make possible a more three-dimensional relationship with other “communities of learning.” You are linked through an online learning platform with youth in another culture, on another continent, and embedded in a different way of “knowing.” Make the most of this online link and imagine ways in which you can shape and give depth to this relationship.
But there is a critical first step! You must first identify who you are. Do so here through examining the “web” of influences in your own life. Who has shaped you? Who has suggested to you possible directions in life? With whom do you spend your most meaningful time? The initial “Taking It Further” lessons provide steps for your own creation of a web of relations and influences. Use this and the step-by-step web platform to post a three-dimensional picture of your personality and community.
As other “Taking It Further” exercises take you more deeply into your community and links with other “communities of learning” around the world, you are free to go back and modify your posted identity on the IC3 web.
So let us get started! Take out a blank piece of paper. Draw lines from three corners toward the center of page. Imagine that as a spider spins a web, you too have “anchor points” from which you drop threads of experience, learning, received wisdom, environmental influences, and meaningful relationships. Think long and hard about the most significant of these influences in your life. With a pencil (for you will likely be going back and erasing and rewriting a lot), write in words or short phrases that could label these influences. On separate sheets of paper, write and rewrite a paragraph about each of these “anchor points.” In Lesson 2, you will be asked to use this information to post online your “lifelong learning web.” You will be given space to submit five brief entries. Keep this in mind as you write and rewrite your paragraphs.
Set aside your penciled-in “lifelong learning web” of explanatory paragraphs. Talk this exercise over with classmates and instructors.
Foreign Film Series (2004-2008)
Eastern Mennonite University has helped facilitate a foreign film series linking Iranian, Vietnamese, and U.S. campuses over the last four years. This year, we approach the 60 th film screened and discussed online among these youth. New countries have joined the series and dialogue, including Mozambique, India, Tibet, Uganda, Bolivia, Bangladesh, Bhutan, and Japan.
Students of each culture first select a film that speaks to an important point of their culture. We purchase copies for all participating classes and forward these by courier. Each group then views at roughly the same time each film. A brief post-film intra-cultural discussion precedes comments posted online to the other nodes of the web. Students work in pods of fifteen or so participants representing all parts of the web. After reading the posts within one’s pod, students comment again online as to what they’ve learned from one another’s perspective.
The goal of each film screening is to gain perspective on other cultures and then to dialogue across boundaries. Given the initial partners to this film series, this dialogue has been primarily among youth whose countries have identified “the other” as an enemy – past and present – Vietnam, Iran, and the United States. We link to learn more about one another; we gain some empathy and perhaps transform our knowledge of and relations with others. That is, we seek to grow a new sense of “we” and diminish the existing sense of “they.” If such inter-cultural skills and experiences are critical to the learning objectives of your class, please join this web of viewers and discussants. Link to learn, empathize to transform.
IT Exercises and Activities for Developing Ideas:
Blackboard
- When you have seen a movie or complete a chapter, you are going to practice using Blackboard to discuss them with other students participating in IC3. As an example, we will use the movie “A Dream in Hanoi” and you imagine that you are participating on Blackboard to communicate with students in other countries.
- Open the Internet and go to www.emu.edu/ic3 . This is the IC3 homepage. Take a moment to look around at some of the links on the IC3 homepage.
- To access Blackboard click on the words “Post Your Best Answers,” at the top of the page. This will open a new window that displays the Blackboard homepage.
- Look to the left hand side of the page and click on the button that reads “Login.”
- Enter your username and password in the blank spaces on the page.
- If your username and password are correct you should be taken to your individual Blackboard homepage.
- Look to the right hand side of the page for the “Foreign Film Series” link that appears in the “My Courses” box. This takes you to the main page for the “Foreign Film Series” course.
- Since you will be participating in the forum click on the word “Forum” on the left-hand side of the page. This opens a page with links to forums for all of the movies that we have viewed as part of the Foreign Film Series.
- Scroll down until you see the link “The White Balloon” written in blue. Notice to the right of this link there is a message that tells you the total number of messages in the forum as well as the number of messages that are new. Click on the link that reads A “A Dream in Hanoi”. This opens the discussion forum for “A Dream in Hanoi.” Now you should be able to see all the postings on the movie.
- Each posting is noted by a red link. By clicking on one of these links you will be able to read that posting. But notice that there are two links next to each other. On the left is the subject of the posting. In this forum it might read “A Dream in Hanoi” or mention some other phrase that has to do with the movie. The link to the right of the subject link is the name of the person who made the post. Clicking on the person’s name will allow you to send e-mail to that person. DO NOT click on the person’s name. To the right of the person’s name is the date and time that the posting was made; this information is not a link.
- Notice now that the links to some responses are indented from others and have the letters “Re:” in front of them. Like e-mail, this means that this posting is a reply to another posting.
Replying to another student’s post is almost like carrying on a conversation with that student. You can ask questions that relate directly to his or her post, and then other people can reply to you. Later you can come back and see what new posts have been added to the conversation and then you can make another or several other postings in response.
- When reading posts from other students understand that it is not necessary to read all of the posts in a forum. Skim the subject lines in the forum and look for a posting that interests you. Read that forum and the posts that were made as replies. Do this several times with different posts to get a better understanding of what people are saying in the forum. Notice whether there are any common themes among all of the postings. Practice reading some of the postings made by other students by clicking on appropriate links.
- To post your own response in a forum you have two options. You can pose totally new questions or make comments that have not been made before OR you can reply to another posting.
- First, posting your own questions or comments that do not relate to another student’s post is called posting a new thread so find the button that says “Post New Thread” at the top of the page and click on it. This opens up a new screen where you can type your post.
- It is often wise to type your post in Microsoft Word so that you can spell check it and save it to your disk. Once you have your post typed in word save it to your disk and copy and paste it into the box labeled “Message” on Blackboard.
- Notice that there is a blank box next to the word “Subject” above the box labeled “Message.” In the “Subject” box you should write a few words that will help other students understand what you are writing about without having to read your whole post. The “Subject” should be no more than 10 words.
- When you are ready to post click the “Submit” button in the bottom right-hand corner of the screen. This will take you back to the main page of the forum and you should be able to see your posting on the page.
- Another option is to reply to someone else’s posting. To do this, open the post that you would like to reply to. Notice in the bottom right hand corner of the screen there is a button with the word “Reply” on it. Click on the “Reply” button. This will open the screen that you may write on to post your reply. Notice that the subject line is already filled in. It will have the letters “Re:” indicating that you are replying to someone else and then the subject from the post that you are replying to. You do not need to replace this subject with your own, but you may do so if you wish. Copy and paste your post in the “Message” box after spell checking it in Microsoft Word and click on the “Submit” button in the bottom right-hand corner of the screen.
Directions: In this section you will read a passage followed by several exercises. Choose the ONE best answer, A, B, C, or D. Answer all questions or exercises based on what is stated or implied in the passage.
These exercises were adapted from the article Villages of Hope: The Ricemakers of Vietnam
18 October 2005, http://www.iaea.org
Villages of Hope
The Ricemakers of Vietnam
Thousands of kilometers apart, near the northern and southern curves of Vietnam's S-shaped land, four villages share a common bond. Thanh Gia near north Vietnam's Red River Delta and Dong Tien in south Vietnam's ethnic uplands are villages of hope. So are Bau Don and Cu Chi villages nearer the bustling economic centre, Ho Chi Minh City.
Village farmers there team with scientists called "ricebreeders" to improve their harvests and livelihoods. Working together, the farmers and breeders form a modern legion of "ricemakers", helping to shape the future for 82 million Vietnamese men, women, and children.
For village families, rice fills their lives and feeds their hopes and dreams. Life is hard but looking up. Over the past decades, many families have almost doubled their incomes. They still live on less than $2 a day, but are aiming for three. The country’s per capita income is about $550 a year, and rising incrementally.
Though poor in income, the village families are rich in impact - their work feeds a country, and more. In little more than a generation, Vietnam has become one of the world's top rice producers. Today the nation exports rice to Switzerland and two dozen other countries around the world.
Fears of food shortages have given way to strategies for greater food security and markets. Through it all, the Vietnamese remain among the world's most optimistic people. A 2005 UN survey of Vietnam's households found that eight of ten families say their living conditions are improving day by day.
Nuclear Science & Changing Fortunes
Nuclear science is among reasons why fortunes are turning. It is helping to accelerate the age-old process of plant breeding that leads to better crops.
Farmers in Vietnam and other countries of Asia live in the cradle of rice cultivation. Rice farming started there thousands of years ago, when wild rice was first domesticated. From season to season, farmers improved their harvests, by selecting and saving the best seeds from the highest yielding crops in their fields.
Today more modern tools and methods accelerate nature's way. Rice breeders often apply a process that includes the laboratory irradiation of seeds and plant tissue cultures - usually called induced mutation breeding - to alter plant traits and characteristics. Research yields promising lines of new crop varieties - some that tolerate drought or poor soil conditions, others that resist disease, and still others that meet quality standards for export. In Vietnam, the best are screened and selected in field trials at agricultural stations and in villages like Thanh Gia, Dong Tien, Bau Don, and Cu Chi.
The IAEA - through its technical cooperation programme, scientific laboratories, and joint research division with the UN Food and Agriculture Organization - has played a strong catalytic role in Vietnam and other countries. Worldwide since the 1960s, plant breeders have won approval for more than 2300 mutant varieties of crops, including nearly 440 varieties of rice.
Joint IAEA/FAO projects fund, equip, and train scientists in crop production and improvement, as well as in soil science and other areas. Over the past 15 years, more than 30 national, regional and interregional projects have helped improve rice varieties and production systems in poor countries. The assistance is timely and needed – at a time when agricultural land use is shrinking, experts project higher demand for rice to feed growing populations in developing countries.
Vietnam 's progress points the way forward to greater food security. From the north's Red River valleys to the south’s Mekong Delta, 21st century ricemakers achieve results entire villages can see. They help to feed a nation and its hopes and dreams.
This feature story was originally in IAEA Bulletin, Volume 47, Number 1.
1. The phrase “common bond” in paragraphs one and two suggests that the two villages in North Vietnam and the two in South Vietnam |
2. The idiom “looking up” in paragraph 3 suggests that |
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3. The term “per capita” in paragraph 3 is closest in meaning to |
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5. The word “impact” in paragraph 4 is closest in meaning to |
6. According to paragraph 4, all of the following are true except |
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7. What can you infer from the first 5 paragraphs? |
8. The word “accelerate” in paragraph 6 is closest in meaning to |
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9. According to paragraph 7, all of the following are true except |
10. According to paragraphs 8 through 11 all of the following are true except |
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This "Best Answers" forum allows students and teachers to learn from one another inter-culturally. On each side of the world where classes are immersed in www.emu.edu/ic3 curriculum work, there has been consideration of an important development question. In Level 1, Chapter 1 students have wrestled with a key developmental question, "Who in the world am I? Am I undergoing significant change?" To answer this fully in another language, many steps have been taken. First, classrooms discussed this question through Listening/Speaking, Writing, and Reading exercises in a second language - either in Vietnamese or in English. Second, students have thought "internally" (within themselves) about this question. Third, they have written and corrected a draft of this response on the computer, using new second-language and IT skills. Third, they are now prepared to take the extraordinary step of sharing this work product with students in another land. Their counterparts are simultaneously trying their best to communicate to you. They are likewise posting their answer to this same developmental question, using their own new second-language and IT skills. Once the postings are complete on the "Best Answers" forum, classrooms at each end of the inter-cultural exchange may decide how best to read, comment upon, and respond to the answers posted by students at the "other end of the dialogue."
Instructors and students, alike, may judge whether or not this exchange is deepening your learning. As one examines one's own answer in light of another's response from another culture, how does this sharpen or deepen your own understanding of self? Begin to write down and discuss whether you see small steps of progress in thinking across the North American and Vietnamese cultural boundaries as a result of your participation in this IC3 forum and curriculum. In the chapters and levels ahead, more and more developmental questions are posed. As participants progress from the Level 1 to the five levels of instruction, the same development concerns are examined with more challenging and sophisticated materials. The dialogue, therefore, is expected to gain momentum and depth, even as it requires more critical examination of one's own, another student's, and world expert analysis of key development questions.
After you have completed the Reading, Listening/Speaking, and Writing chapters 1, how would you answer the following question?
Guiding Question: Who in the world am I? |
Câu hỏi hướng dẫn: Tôi là ai trong thế giới này? |
Pregunta de guía: ¿Quién soy yo? |
من چه کسی در دنیا هستم؟ |
