Level III
Chapter 1
Writing
IC3
IC3 | IT | TOEFL | Best Answer
Language Lessons
Assessment
Identity / Bản sắc
فارسی
سطح ۱ فصل ۱
هویت
Guiding Question: |
Câu hỏi hướng dẫn: |
Pregunta de guía: |
سوال راهنما:
|
Skills:
In this chapter you will do these things:
English Language Skills:
Writing Process Overview
Freewriting
Vocabulary for Describing Physical Appearance
Organizing Sentences
Rules for the Form of Sentences and Paragraphs
Using “and,” “also,” “but,” and “so” to combine sentences.
Rules for Punctuation
Rules for Capitalization
Vietnamese Language Skills: Essay Writing: Cross-cultural Differences of Identity
IC3: Ways of Honoring and Memorializing Those Who have Died Before Us
IT: Blackboard |
Taking It Further:
TOEFL |
Intercultural Communicative Competence
Memorial Bench for Daniel Installed
Daniel Conner Mauser was a victim of the tragic massacre at Columbine High School on April 20, 1999. His family wishes to remember Daniel through a website in which they describe what things they do in memory of Daniel. They write, ‘ We believe the world must not dwell on the lives of the killers. The world must focus on the victims so that Daniel and the others are not just statistics. Daniel was a living spirit who brought joy to the lives he touched. For that reason we have created this web site... to honor and remember Daniel.” Daniel was fifteen when he was killed. Since the tragedy and in honor of Daniel, his family has done many things including: actively trying to change American gun legislation and adopting a Chinese baby girl.
On July 24, 1999, Boy Scout Troop 359 installed a park bench in Daniel’s memory along the South Rim Trail at Roxborough State Park, ten miles south of Columbine. Daniel was once a member of the Boy Scout Troop. The bench was built by a Park volunteer. It was carried out to the site and installed by the Troop, which also built a path to the bench from the trail. A plaque identifies the bench. Roxborough is the Mauser family’s favorite hiking area.
The funds for the bench and gifts for the volunteers were part of a memorial fund set up by the Colorado Association of Transit Agencies. That fund has also helped pay for a bench and tree here in a neighborhood park and to keep this web site going for over a year.
To add to your understanding of how North Americans memorialize their loved ones and to understand more about the Columbine Massacre, check out the Daniel Mauser website: www.danielmauser.com.
Chiếc băng ghế tưởng niệm Daniel đã được dựng lên
Daniel Conner Mauser là nạn nhân của cuộc thảm sát tàn bạo ở trường Trung Học Columbine vào ngày 20 tháng Tư, năm 1999. Thông qua một trang web, gia đình cậu bé mô tả những điều họ làm để tưởng nhớ Daniel. Họ viết “chúng tôi tin tưởng rằng thế giới không được viết nhiều về cuộc đời của những kẻ giết người. Thế giới phải chú trọng vào những nạn nhân để Daniel và những người khác không chỉ là những bản thống kê. Daniel là một linh hồn sống mang lại niềm vui cho những cuộc đời cậu bé đã tiếp xúc. Vì lý do đó, chúng tôi tạo trang web này để ca ngợi và tưởng nhớ Daniel.” Khi Daniel bị giết, cậu bé mới 15 tuổi. Vì thương xót và tự hào về Daniel, gia đình cậu bé đã làm nhiều thứ như cố gắng một cách tích cực để thay đổi luật pháp về việc sử dụng súng ở Mỹ và nhận một bé gái người Trung Quốc làm con nuôi.
Vào ngày 24 tháng Tư, năm 1999, Đội Thiếu Niên Hướng đạo Sinh 359 đã đặt một cái băng ghế công viên để tưởng nhớ Daniel dọc theo tuyến đường xe lửa South Rim ở công viên quốc gia Roxborough, cách 10 dặm về phía nam của Columbine. Daniel đã từng là thành viên của Đội Thiếu Niên Hướng Đạo Sinh này. Chiếc băng ghế được làm bởi một người tình nguyện ở công viên. Đội Thiếu Niên Hướng Đạo Sinh đã mang chiếc băng ghế đến đặt xuống địa điểm và làm lối đi dẫn từ đường xe lửa tới nơi đặt chiếc băng. Chiếc ghế được nhận biết nhờ một chiếc bảng con bằng kim loại có khắc chữ . Roxborough là khu vực tản bộ ưa thích của gia đình Mauser.
Quỹ xây dựng băng ghế và quà dành cho những người tình nguyện là một phần của quỹ tưởng niệm do Hiệp Hội các cơ quan Vận Tải Colorado tạo nên. Quỹ này cũng giúp trả tiền cho chiếc băng ghế, cây cối ở công viên lân cận và giúp cho trang web hoạt động được hơn một năm nay.
Để biết thêm người Bắc Mỹ tưởng niệm những người họ yêu quý như thế nào và hiểu thêm về cuộc thảm sát Columbine, Hãy đọc trang web về Daniel Mauser www.danielmauser.com
Honoring Ancestors
Everyone in Vietnam, whether Catholic, Buddhist, Protestant, Cao Dai or Hoa Hao, worships their ancestors. Every home has an altar where incense is burned and offerings of food and flowers are placed beside the photographs or name-stories of deceased grandparents.
When they die, the grandparents are buried near the family home. Vietnamese believe it is important to be close to the graves of their ancestors so they can tend the graves and offer prayers, food and flowers so their dead relatives can rest in peace. People who die far from home without a family to tend their graves are viewed with great pity. They become unfortunate “wandering souls.”
Worship of ancestors is perhaps the oldest of religions. Closely related is Confuscianism, which stresses obedience to parents. Confucius taught that one should be loyal to the king, to one’s parents, to one’s spouse, and righteous toward all. No one in a Vietnamese family would dare to offend or provoke the ancestors. In traditional Vietnam, the ancestors’ tombs are cared for by the descendants who try by all means to remain in their native villages generation after generation. In their homes, the ancestors’ altars occupy the place of honor. Weddings and New Year’s celebrations are performed in front of the altar. Because the ancestors are ever-present among the descendants, they are consulted on any major matter by prayer and they give advice via dreams.
(Excerpts from “Teaching the Culture of Vietnam” in www.globaled.org/curriculum/viet1.html)
The Ancestor’s Altar and Its Symbolism
The ancestor’s altar is the connection between the world of the dead and the world of the living. The smoke from a stick of burning incense invites the ancestors to come to the altar to partake in the offerings of their children and grandchildren. It is the means of communication between this world and the spiritual world. The flame of a candle symbolizes the unity of soul in three religions: Confucianism, Buddhism and Taoism. A tray with five fruits is placed upon the altar to represent the five basic elements of oriental philosophy: metal, wood, water, fire and earth. Moreover, it symbolizes the five fingers of the hand that creates the physical wealth for the family and the ability to make offerings to the ancestors. “When eating fruit, think of the grower” goes the saying behind “Mam Ngu Qua”—five fruit tray. The fruit is placed on the tray in the shape of the pyramid. Vases of flowers are placed on the altar to offer the fragrance to the ancestors. Buddhist families present lotus or lily blossoms. Other offerings on the altar may be a cup of wine, tea or water, a bowl of uncooked rice, and a bowl of salt to sustain the ancestor. The picture of the ancestor is placed on the altar to remember the appearance of the ancestor and to provide an image for the younger generation to venerate.
from an illustration by Jean and Mou-sien Tseng in Why Ducks Sleep on One Leg by Sherry Garland, Scholastic, Inc., New York, 1993.
LÒNG THÀNH KÍNH TỔ TIÊN
Mọi người Việt Nam cho dù là tín đồ Công giáo, Phật giáo, Tinh lành,
Cao đài hay Hoà hảo đều thờ cúng tổ tiên của mình. Mỗi gia đình có một bàn thờ nơi mà nhang, thức ăn và hoa được đặt bên cạnh bức chân dung hay bài vị của ông bà họ.
Khi ông bà qua đời, họ thường được an táng gần nhà. Người Việt Nam tin tưởng rằng sống gần mộ phần của tổ tiên của họ là quan trọng để có thể trông nom những mộ phần nầy và thường xuyên cầu nguyện, dâng cúng thức ăn và hoa để tổ tiên của họ có thể an nghỉ nơi suối vàng. Những ai qua đời xa quê hương không có gia đình chăm sóc phần mộ thì thật đáng thương. Họ trở thành những linh hồn kém may mắn không nơi nương tựa.
Thờ cúng tổ tiên có lẽ là đạo lý lâu đời nhất, có liên hệ mật thiết với Nho g iáo. Nho g iáo coi trọng việc vâng lời cha mẹ. Khổng Tử dạy rằng là con người thì phải trung với vua, hiếu với cha mẹ, chung thủy với vợ chồng, và phải thẳng ngay. Không có ai trong một gia đình Việt nam dám làm phật lòng hay chọc giận tổ tiên của họ. Theo truyền thống người Viêt Nam, con cháu bằng mọi cách phải chăm sóc phần mộ tổ tiên và ở lại làng của họ từ đời nầy sang đời khác. Trong nhà của họ, bàn thờ tổ tiên chiếm một vị trí hết sức trang nghiêm. Nghi lễ cưới xin và chào mừng năm mới được diễn ra trước bàn thờ. Bởi vì tổ tiên lúc nào cũng ở bên cạnh con cháu, họ luôn được hỏi ý kiến về bất cứ vấn đề quan trọng nào thông qua những lời cầu nguyện và họ cho lời khuyên bằng cách báo mộng. (Trích từ “Giảng dạy Văn hoá Việt Nam” tại www.globaled.org/curriculum/viet1.html)
BÀN THỜ TỔ TIÊN: Ý NGHĨA VÀ BIỂU TƯỢNG
Bàn thờ tổ tiên là cầu nối giữa thế giới người đã khuất và người còn sống. Khói hương từ một nén nhang mời tổ tiên trở về bên bàn thờ cùng hưởng sự cúng kiến của con cháu. Bàn thờ tổ tiên cũng được xem là nơi giao tiếp giữa trần gian và thế giới tâm linh. Ngọn đèn cầy là biểu tượng cho sự hoà quyện của linh hồn trong ba tôn giáo: Nho giáo , Phật giáo và Lão giáo. Mâm ngũ quả với năm loại trái cây được dâng trên bàn thờ biểu trưng cho năm nhân tố cơ bản của triết học phương Đông: kim, mộc, thuỷ, hoả và thổ. Hơn thế nữa, nó còn là biểu tượng cho năm ngón tay của một bàn tay tạo ra của cải vật chất cho gia đình và thờ cúng tổ tiên của mình. Mâm ngũ quả còn ngụ ý truyền đạt câu tục ngữ “Ăn quả nhớ kẻ trồng cây”. Trái cây được xếp trên mâm ngũ quả theo hình kim tự tháp. Bình hoa được đặt lên bàn thờ nhằm dâng hương thơm đến tổ tiên. Gia đình theo đạo Phật thường dâng hoa sen hoặc hoa huệ. Trên bàn thờ cũng có những món khác , có thể là một tách rượu, trà hay nước, một chén gạo, và một chén muối. Chân dung của tổ tiên được đặt trên bàn thờ nhằm nhắc nhở hãy luôn nhớ đến hình ảnh của tổ tiên và để cho con cháu đời sau luôn tưởng nhớ và tôn kính tổ tiên của mình.
Vocabulary for the Family Altar
altar |
ancestor |
incense |
candle |
portrait |
to burn incense |
to venerate |
lighting the way for the soul |
wine or tea offering |
fragrance |
food offering |
flower offering |
spirit |
to offer food |
to offer flowers |
spirit world |
world of the living |
to honor |
spiritual world |
descendants |
betel nut |
death anniversary |
soul |
lime |
to worship |
to honor |
crane |
Freewriting: In the picture and article above are ways that we honor, venerate and memorialize those that have come before us and those that have been a part of our family and have died. Perhaps Vietnamese and North American cultures do these things with different purpose in mind. Discuss with your class some of your observations about differences and similarities between the two cultures in ancestor/family member veneration. Then write about the memory of a person, a way of remembering, or a way of honoring the life and death of an ancestor or family member. Share this writing online with international counterparts.
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: 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.
These exercises are adapted from “Attitude toward the self”, by Huynh Dinh Te. http://www.geocities.com/SoHo/Den/5908/values/attitude.html?200717
The following exercises are of two different types. One type is an incomplete sentence. Beneath each incomplete sentence you will see words or phrases A, B, C, or D. Choose the one word or phrase that best completes the sentence.
The other type of exercise has 4 words in bold in each sentence. Choose the one bold-typed word
or phrase that is incorrect in standard written English. The first bold-typed word or phrase is A, the second, B, the third C, and the fourth D.
1. Despite his concern for a certain amount of individuality, the Vietnamese ___________ not an individualist. |
2. In Vietnamese culture the interest and destiny of an individual _____________ rarely conceptualized outside the framework of the immediate and extended families. |
||||||||||||||||
|
|
||||||||||||||||
3. Anything a Vietnamese_________, he does out of consideration for the welfare of the family, rather than for himself alone. |
4. As an individual, the Vietnamese ________________ in harmony with himself as well as with the outer world of humanity and nature. |
||||||||||||||||
|
|
||||||||||||||||
5. Harmony with oneself _______________ the acceptance of life and the world. |
6. To the Vietnamese, life _______________ to which no material possession can be compared. |
||||||||||||||||
|
|
||||||||||||||||
7. As a proverb puts it, "a man alive is worth more than a pile of gold."
|
8. The preservation of the self ___________ a personal responsibility but also the responsibility of an individual toward his family. ‘This recognition of the importance of the physical self distinguishes the mentality of the Vietnamese from the Hindu, which is characterized chiefly by the importance given to the world of the spirit, often carried to the extreme of despising and considering as irrelevant any material aspect of life. |
||||||||||||||||
|
|||||||||||||||||
9. As an individual, the Vietnamese endeavors to live in harmony with himself as well as with the outer world of humanity and nature. |
10. Harmony with oneself is achieved by the acceptance of life and the world. |
||||||||||||||||
|
|
11. |
A B C D |
Harmony with oneself are achieved by observing moderation and by avoiding extremes. |
12. |
A B C D |
The reason to seeking moderation in food and drink is not only physical safety but also for the moral imperative to keep one's dignity unimpaired. |
13. |
A B C D |
Moderation and caution in speech constitute a distinctive feature of Vietnamese culture. |
14. |
A B C D |
Since childhood, the Vietnamese is teaching to think deeply before opening his mouth, and, in the words of a well-known proverb, " to open his mouth only when asked to and to answer only when beckoned to." |
15. |
A B C D |
This attitude is in part prompted by the belief that wise and talented people is modest in action and speech. Bragging reflects an empty soul. |
16. |
A B C D |
Moderation and caution in speech are also motivate by an awareness of the danger that verbal excess can bring by creating discord and animosity. It is commonly believed that hasty words and slips of tongue are as devastating as hasty actions and bad deeds. |
17. |
A B C D |
Because of this cultural predisposition, the Vietnamese often appear to be reserved, non-responsive, or non-assertive by American standards. This is particularly true of the behavior of Vietnamese children in school, where they rarely volunteer an answer for fear of making mistakes and losing face, or of appearing to behave in boastful way. |
18. |
A B C D |
They would rather wait until called upon by the teacher to give an answer, for since early childhood, they have been taught to talk only when talk to and to answer only when asked to. |
19. |
A B C D |
19. Certain virtues seem to have a greater appeal to the Vietnamese than the others. Most conspicuous are moderation, modesty, moral probity and self-control, quality which make him a refined, well-mannered person. |
20. |
A B C D |
20. The term of criticism that the Vietnamese fears most is ill-bred (ÇÒ mÃt dåy), which deal a serious blow not only to the ego but also to the honor of his family, and by extension, to filial piety. |
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؟ |