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Some students only use one (named) language on a daily basis, and have not lived across multiple countries - they might identify as 'monolingual' and 'monocultural'.  However, we could make the case that no-one is 'monolingual' or 'monocultural' if you read the LCS definitions of 'language' and 'culture'. 

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Some students only use one (named) language on a daily basis, and have not lived across multiple countries - they might identify as 'monolingual' and 'monocultural'.  However, we could make the case that no-one is 'monolingual' or 'monocultural' if you read the LCS definitions of 'language' and 'culture'. 

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Below are some ideas about how to draw these students into LCS:

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Goals need to have all these things:

named language / language variety

focus on specific skills (reading, writing, spoken)

chosen area of exploration (career, personal or community)

link to personal interests / cultural groups

Important note: Goals need to enable students to gather evidence towards the 4 LCS learning outcomes:

LO1: personal identities

LO2: goals and steps (reflection)

LO3: using the language and cultural understandings in new contexts

LO4: reflexive practice

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CP language and cultural studies eLearning resourc

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The IB Career-related Programme (CP) core

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Education begins here. Together, we unlock every learner's unique potential with high quality teaching solutions and services that raise the standard for education worldwide.

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Whatsapp group with teachers all over the world

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Whatsapp group with teachers all over the world

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Language & Cultural Studies - Facilitators

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British Sign Language for Beginners | Free Resources & Online Course

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Learn British Sign Language with our free A–Z BSL dictionary, daily signs and printable resources for schools and families, plus a CPD-certified online course.

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Why should we learn more than one language?
Can it change the way we think?
Does it have the power to transform how we see the world? You may think you speak only one language. In fact, your mind is interpreting multiple codes of communication. Some people speak Spanish, some Mandarin. Some speak poetry, some are fluent in maths. Humans are built for multilingualism. Drawing on cutting-edge research and theory, delivered with wit and lucid insight, psycholinguist Viorica Marian explores the ways in which the mind uses multiple languages and how, in doing so, we can open the doors to unique forms of creativity, brain health and cognitive control. Every new language we speak - whether it is coding or musical notes, Hindi or Arabic - shapes how we extract and interpret information. It alters what we remember, how we perceive ourselves and those around us, how we feel, the insights we have, the decisions we make and the actions we take. The Power of Language lays bare how we use different linguistic codes to think about the world - and change our place within it. Empowering and practical, this is the perfect guide for anyone interested in how language really works.

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I saw a model of the ' cultural iceberg ' floating around recently. It was developed by interculturalist Gary R. Weaver in 1986, and built on ideas formed by Edward T. Hall and - some might say - Sigmund Freud's theory of the 'unconscious mind' (1915).

Here I have reproduced it with my own graphic design and layout.

In its original context, the iceberg model was intended to address the stress of adjusting to new cultures i.e. culture shock. But in 2020, I believe this model is still relevant as a tool for cultural appreciation.

In the UK, we like to believe we live in a fairly open and diverse country. But, speaking from personal observation and experience, it often seems that we still lack a deeper level of appreciation for the many different cultures that make up our society. For example: Chinese people have centuries of integrated history and contribution in the UK, yet it feels like we are still defined by takeaways and festivals. I am disappointed at how little I am asked about my Chinese-ness beyond where to eat Chinese food. And sure, I use Celestial Peach as a platform to talk about Chinese food, but always with a view to how it's linked to my heritage and identity.

In recent years, there have been inflammatory debates in the food industry about who gets to cook whose food. It's not about the food itself, it's about acknowledging that food is a magnifying glass onto hidden layers of culture. The cultural iceberg is a useful tool for any person who wishes to meaningfully engage more with another culture, whether on a professional or personal level.

Isn't it time to go deeper into the cultural iceberg?⁣

How can we use surface practices to bring issues of deep culture to the fore? Feel free to leave a comment below, or start a conversation with me on Instagram!

--

Update 2/1/2020:

There were lots of insightful and thoughtful comments on my Instagram post so I wanted to share a selection below. I hope these individual stories will provide inspiration and comfort to anyone also digging deeper into the cultural iceberg.

We've always seen our supper clubs as a gateway for people to learn more about the Philippines and Filipino culture and so always talk about our dishes in their cultural (and personal!) context... but looking at that cultural iceberg model, it reminds me of how hard it can be to impart more than just a snapshot of what it is to be Filipino - and so I do wonder what our guests end up taking away from our dinners...

For me, a Czech living in China... People in China often define all white people by American movies 😅... The iceberg is so true... after many years in China I'm slowly getting deeper and deeper under the water and see the iceberg's bigger part.

[When asked, 'what have been the most interesting "deep" aspects of Chinese culture that you uncovered?'] I would prefer to say about Sichuan culture, not Chinese.. Since there is quite some difference... What a "Friendship" is here, how some things work (eg. at universities), what can matchmaking cause... And that they put chicken powder into literally everything😅

Interesting mini article! It made me consider it in this way: a lot of overseas Chinese, or indeed any other minority group in the West may themselves be 'surface' only especially if they didn't grow up speaking the language, or their family were keen to embrace Western or 'majority' culture. So by default their notion of culture and what they are able to contribute in terms of teaching about the culture doesn't run any deeper than the surface of the iceberg.

On a personal level I STILL get asked about Chinese food all the time and yes I love talking about it, and yes, it is a passion of mine but I don't want to be defined by it, yet at the same time - as your article suggests - I want to use this as a jumping off point to break down cultural stereotypes as well as share positive cultural experiences with everyone and anyone. I don't want to be judged for my Chinese food, but at the same time I want to be.

Therein lies the paradox.

As a Canadian of Hungarian and Scottish heritage married for over 21 years to a Cantonese man originally from Guangzhou then Hong Kong, I've lived and breathed that deeper level. I have such respect for Chinese culture and feel such a disconnect from my own (or lack of it). I secretly always wanted to be Chinese. LOL!

One of my goals for posting on Instagram was to try to celebrate the rich heritage of my husband's food traditions as well as Taiwan's, through his plant based cooking. Being in an interracial marriage, these deeper cultural issues are front and center in almost every decision that we make, particularly around food. 95% of the time, we eat Cantonese cuisine. Even the decision to go plant based, had its cultural biases. Little do Westerners realize that plant based cooking began in China, they can't take credit for it. On the other hand, there was initially some hesitation on his part to transition to this life style as the family saw eating meat and seafood as a symbol of success as it was once a luxury. Now he is on a mission to change that perception. It will be a challenge, but one worth pursuing.

My husband is the creator in the kitchen and he is talented beyond words, yet his Chinese upbringing was not to boast, to be modest in the kitchen. Presenting food that looked beautiful on the plate, that was local, seasonal and acknowledged the farmer that grew the food, as well as the artisan that made the soy sauce, the history behind the dish, these all touch upon those deeper cultural norms. Trying to get people to understand this is another story, but you are doing it, I can assure you. We will keep trying in our own way. "The man who moves a mountain begins by carrying away small stones." - Confucius

[After I asked her if I can share her response]. I wanted to send this to you personally as I almost felt like a fraud posting all the things about Cantonese and Taiwanese cooking. As a Canadian and an artist, I am very conscious of the dangers of cultural appropriation. I hope that I make it clear that my intention is to educate through his eyes. My close Taiwanese American friend actually started the Instagram account as a surprise for us. She felt she was learning so much through her dinners with us and wanted us to share.

It is interesting how you mentioned in your first posting that you are disappointed by how few people ask about your Chineseness. This is something that can cause discomfort for some. I asked that question of an American colleague of mine 5 years ago when I first moved here to teach at Taipei American School. My question was one with genuine interest and yet she was quite defensive and sent me the link to the video. "Where Are You From?" We have to be sensitive to inquiring into issues of identity as well, and not trivialize them.

I taught in Hong Kong for 10 years, Guangzhou for 5 as well as in Taipei and I tried to teach my students to be proud of their culture. So many of them are encouraged either intentionally or unintentionally by their parents to identify with their American passport, making them feel superior to the local kids. So much of this comes from peer pressure as well believing the "other" to be better. I love to remind them of how much more civilized the Chinese were before the west. Again, a tricky place to speak about this.

You won't believe how often I am asked if I am my husband's teacher or whether he is my translator. We usually get met with surprise and often disbelief when we say we are married. Even my Hong Kong friends told me he must be rich to marry me! I told them, I never checked his bank account, but rather his personality and his relationship with his mother. It is certainly a much more unusual pairing than the other. There is a tendency for many Caucasian men to feel they come from the dominant superior culture, hence undermining their partner's. I am hopeful we can help bring about change.

I have lots of 'quirks' that I've picked up through my international life that occasionally people in the UK now pick up on. I say "is it?" In response to things where is doesn't technically make sense and point at things using my lips (Filipino influence).

I squat Chinese style, and hold my pen like a paintbrush as that's how I was taught to write / paint in nursery in HK. I use a lot of Americanisms and have an accent that sounds like I was born and raised in deepest West Country (I've never been!). Who we are is so much more than what we look or sound like! I've always struggled with my identity, being a real mashup or strong influences so was a nice visual for how much more there is to a person than their accent and language!

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How To Be Culturally Appreciative in 2020 - Celestial Peach

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Using the 'Cultural Iceberg' model, developed by Gary R. Weaver, to address issues of surface and deep culture. Because Chinese people aren't just defined by takeaways and festivals!

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Let's move beyond the Five F's of culture

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Let's move beyond the Five F's of culture

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How Culture Drives Behaviours | Julien S. Bourrelle | TEDxTrondheim

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Susan Stewart reports, with Jackie Jia Lou and Jean-Marc Dewaele

In January 2018 I was fortunate to meet Dr Jackie Jia Lou, a Birkbeck College (University of London) Sociolinguistics lecturer with an interest in 'linguistic landscape'. The term 'linguistic landscape' can be understood as the visual display of languages in a geographic area; the associated term 'schoolscape' refers to the linguistic landscape of a school. Following an informal visit by Jackie to my school, The International School of London (ISL), I began to develop an understanding of what 'linguistic landscape' is and how this might be relevant within the context of international schools. For Jackie, this was her first visit to an international school with a linguistically diverse student population and our offering of 23 home languages as part of the curriculum. A few months and many conversations later, we embarked on a research project together, in collaboration with Jackie's Birkbeck colleague, Dr Jean-Marc Dewaele. Our project was generously supported by the BAAL (British Association of Applied Linguistics) Applying Linguistics Fund, specifically designed to support 'innovative activities which link research and application/public engagement'.

Entitled Increasing the visibility of linguistic diversity in an international school, our project included the Grades 3 and 4 children as co-researchers, with half of each grade serving as a control group. The (non-control group) children

It is important for this rich field of data to be made available to researchers who are keen to engage with schools and teachers.

documented the schoolscape, each being given an iPad for 20 minutes with the instruction to 'take photos of the languages you see around the school'. They then took part in creative workshops, designing posters in a language of their choice which were later framed and displayed in a location of their choice around the school. Questionnaire surveys were administered to all children, control group included, at three stages of the project to examine the impact of these participatory activities on students' multilingual awareness; this included questions on attitudes towards multilingualism as well as a floor plan of the school where children labelled their language use around school. The control group took part solely in the questionnaire surveys. Further data was collected from children's interactions during the workshops (some being transcribed and translated) and from their poster presentations, as well as from interviews with children and teachers. In addition, Jackie carried out her own geosemiotic surveys, photographing multilingual signage, student work and other media in all shared areas of the school.

What did we find?

Of interest was children's interpretation of the term 'languages' in the schoolscape, as more than 15% of the photos did not actually have language in them, but included such things as a Chinese New Year rehearsal, the Music room where they sing in Spanish, and material objects which looked 'foreign'. Less encouraging was the fact that 44% of the photographs were taken in the 'languages corridor' where the majority of home language lessons take place, with the most common photo being the signage (for example 'FRENCH') outside particular classrooms. This finding highlighted what we refer to as the 'spatial regime of languages', with many children noting in the surveys that they only use their languages in the specific language classrooms. This contrasts with what their teachers and the researchers observe, which is that the children use the languages flexibly in the classroom, playground and other areas around school. In later surveys, some children did extend the range of spaces to include areas such as the reception area, where they meet their parents at the end of the school day.

Values and ideologies attached to the students' languages were, in part, influenced by the students' perceptions of where languages were used and how they were represented in the school. Of the 11 creative projects, 8 used nationalist symbols such as maps or flags, as was also evident in the linguistic landscape of the school. The Spanish language group chose to make a poster with clay models of traditional foods, and then embarked on a discussion of which nation (Spain or Mexico) could claim nachos as their own. The Japanese group included origami cranes in their design, although one Japanese child did insist to his classmates that 'not all Japanese can do origami'. One pair of children, however, decided that all languages were of equal value and created a multilingual poster of greetings, later displayed in the school reception area.

Whilst ISL offers 23 home languages as part of the curriculum, this does not represent the full range of languages spoken by the student population. This became evident when a Hindi-speaker, with the help of his Spanish-speaking classmate, created a large-sized poster containing a map, a flag and a petition at the end stating 'Not everybody has mother tongue class of their own language, so we have created this, so that the Hindus can have their own mother tongue class'. The lack of language status afforded to some languages within the schoolscape could be said to echo the value attached to the languages in the wider UK context. For example, we noted in the geosemiotic survey that the largest language group within the school, namely Arabic, had only one instance of Arabic displayed outside the classroom.

The current paucity of research on multilingualism in international schools means it is important for this rich field of data to be made available to researchers who are keen to engage with schools and teachers. Collaboration between academics, teacher-researchers, teachers and children can bear fruit in multiple and unexpected ways. This project led many of the involved teachers to reflect on their classroom practice, in particular the need to explicitly encourage students to use their full linguistic repertoire in their learning. Later in the project, Jackie noted that the 'concentration of language classrooms in one corridor resulted in the physical compartmentalization of languages and the lack of visibility of multilingualism in the rest of the schoolscape', which highlights the need for school-wide reflection on the use of teaching space, as well as signage and displays that reflect the languages of the students - and not 'uneven multilingualism'. Since the project, the term 'linguistic landscape' has made its way into the school's language policy, which is most certainly an excellent starting point for bringing about a change to practice.

With personal and professional thanks to Jackie and Jean-Marc for the opportunity to collaborate in this research project.

The research described in this article has also been published in the BAAL Newsletter, winter 2020, 116, 9-10. Available via https://www.baal.org.uk/ wp-content/uploads/2020/02/BAAL-News_116_Winter2020.pdf

Susan Stewart is Head of Multilingualism at the International School of London and Chair of the ECIS MLIE committee. She also collaborates with the ISL Middle School Research Institute.

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International School Magazine - Summer 2020

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In January 2018 I was fortunate to meet Dr Jackie Jia Lou, a Birkbeck College (University of London) Sociolinguistics lecturer with an interest in 'linguistic landscape'. The term 'linguistic landscape' can be understood as the visual display of languages in a geographic area; the associated term 'schoolscape' refers to the linguistic landscape of a school.

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How language shapes the way we think | Lera Boroditsky | TED

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Say These 16 Phrases and Sound British Instantly!

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Untranslatable Words: Concepts That Defy Translation

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Untranslatable words open windows into cultures, expressing emotions and experiences no single word in another language can fully capture. From sobremesa to saudade, these terms reflect values, ide…

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Language is Culture | Ayanna Njoroge | TEDxYouth@BrookhouseSchool

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How Culture Drives Behaviours | Julien S. Bourrelle | TEDxTrondheim

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Are We Cooked? How Social Media Shapes Language | Adam Aleksic | TED

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Taiye Selasi: Don't ask where I'm from, ask where I'm a local

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When someone asks you where you're from ... do you sometimes not know how to answer? Writer Taiye Selasi speaks on behalf of "multi-local" people, who feel at home in the town where they grew up, the city they live now and maybe another place or two.

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UKLO (the United Kingdom Linguistics Olympiad) is a voluntary organisation which brings the fun of detective puzzle solving to UK schools using the theme of languages....

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The World of Languages and Languages of the World

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WoLLoW is an exciting new curriculum aimed at putting joy and fun at the heart of languages teaching for children in KS2 and KS3.

WoLLoW aims to inspire, encourage and excite pupils in junior schools and the first years of secondary school to:

be curious about language and languages, their history and their diversity

understand the links and see the patterns between languages

think about how a language works

develop skills in learning, reading, writing and hearing both in English and other languages

see how languages relate to other topics of study, for example history, geography and science.

What is WoLLoW?

WoLLoW is a curriculum package for primary and secondary schools, which teaches children the history, culture and development of all languages and how they have shaped our lives. WoLLoW uses ideas and activities from a range of different subjects and helps pupils to understand patterns of grammar, uses of script and how learning through language can help shape their understanding of the world.

The primary and secondary courses run for a year and are aimed at one lesson per week. Resources are free to download, are flexible and can be adapted to suit the skills of your teachers and the needs of your learners.

The teaching of ancient and modern languages in this country - whether European or Asian - is, at best, problematic and, at worst, declining towards extinction.

There is no question that the English language is remarkable - the product of conquest, migration and empire, combining words - and grammar - from Celtic, Latin, Anglo-Saxon, Viking, Norman French, Latin (again), ancient Greek and the languages of the British Empire. However, the result is that the teaching of English can become mired in technical, and wearying, language.

WoLLoW challenges this. The curriculum draws on the rich diversity of our multi-cultural and multi-lingual society here in Britain to help inspire a love of language and address the following key issues:

The decline in the number of pupils learning languages nationally.

The fragmented and disjointed way in which languages are taught in junior and senior schools, both in the independent and state sector.

The lack of co-ordination between departments in schools which are teaching languages, English, Modern Foreign Languages and Classics.

The failure of our schools to see and use the remarkable linguistic diversity of our pupils, many of whom are bilingual, if not trilingual: EAL is seen as a problem whereas it could be a remarkable opportunity.

How is WoLLoW Taught?

WoLLoW has been developed through the partnership and collaboration of language teachers and experts in their field from a range of state and independent junior and secondary schools, to create a dedicated curriculum for pupils in KS2 and KS3, with the following aims:

to encourage a curiosity about language and languages, where they came from, how they developed and are developing, and how they are related.

to help pupils to understand how languages work in terms of grammar and thereby to provide a foundation for the study of specific languages at secondary level.

to develop the capacity to learn languages, including English, by encouraging thought about etymology, the similarities between languages etc.

to link the teaching of languages with other aspects of the curriculum.

to enable pupils who have a rich linguistic history to bring that history into the classroom.

WoLLoW offers a comprehensive range of resources, lesson content and schemes of work, both for pupils and teachers, which explore:

the history of the English language and the history and etymology of English words.

the relation of English to other languages, in particular Germanic languages, Romance languages and Indo-European languages.

the ways in which different languages work in terms of grammar, syntax, idiom.

the creation and decipherment of codes and artificial languages.

I have crossed an ocean
I have lost my tongue
from the root of the old one
a new one has sprung
Poem by Grace Nichols, a Guyanese immigrant

Who are we?

Abigail Dean
Modern Foreign Languages specialist, Norwich School & Co-Founder of WoLLoW
Abigail Dean is a teacher of French and German at Norwich School. She studied Politics and German at the University of East Anglia. She is an active contributor to the course content and resources on this site.

"Lessons are fun, accessible and enjoyable for all pupils regardless of their language, linguistic or literary ability. They are engaging and spark curiosity and a conversation. Teaching WoLLoW is the best part of my week."

John Claughton

Retired headmaster, King Edward's School Birmingham & Co-Founder of WoLLoW

John Claughton was Chief Master at King Edward's School for 10 years. He was a pupil at King Edward's himself, and went on to complete a Master of Arts at Merton College, Oxford. He received a Double First in Classics and has written two books for CUP, Herodotus and the Persian Wars, in addition to a translation of Aristophanes' Clouds. He retired in 2016.

"We want WoLLoW to encourage children to really think about languages; to be curious about language, to understand the links between languages and to see the patterns they create. We also want them to think about how a language works."

Steffan Griffiths

Headmaster, Norwich School & Co-Founder of WoLLoW

Steffan Griffiths joined Norwich School in September 2011. After reading Classics at University College, Oxford, he taught at Tonbridge School (1995-1999) and Eton College (1999-2006). In 2006, he was appointed to the role of Usher (principal deputy head) at Magdalen College School, Oxford. Steffan also holds a first-class honours English Literature degree from the Open University.

"WoLLoW is an attempt to try and put joy and fun at the heart of our languages teaching for children in Key Stage 2 and 3. We want pupils to love words, to love how their own language works and to be filled with the wonder of how languages intermingle, how they have built on each other and how they enhance our lives."

John Wilson
Head of Modern Languages and Director of Partnerships, Cheadle Hulme School
A Spanish specialist, he is also Partnerships Lead for The Independent Schools' Modern Languages Association. Outside of teaching, John is co-founder of a charity, Cricket Beyond Boundaries, and loves dividing his time between this, his family and rugby (both codes).

Thank you to James Livesey (a former Norwich School pupil) for website creation and maintenance.

Special thanks

With over 179 resources across 63 lesson plans for Key Stages 2 to 4, our collection of resources is constantly growing. The WoLLoW venture would not be possible without the kind support of Norwich School, King Edward VI Foundation Birmingham, Cheadle Hulme School and the ISMLA.

Get to know us

We are a group of educators who provide a solid understanding of how languages work, teach about the history of language, and foster an appreciation of both modern and classical languages.

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WoLLoW is an exciting new curriculum aimed at putting joy and fun at the heart of languages teaching for children in KS2 and KS3. WoLLoW - World of Languages and Languages of the World https://www.youtube.com/embed/0hfSzLWMfBI The WoLLoW resources and lesson content have been created to encourage children to be curious about languages, to understand the...

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Watching the English: The Hidden Rules of English Behaviour

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Buy Watching the English: The Hidden Rules of English Behaviour 1 by Fox, Kate (ISBN: 9781399753074) from Amazon’s Book Store. Everyday low prices and free delivery on eligible orders.

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The French drink, smoke and eat more fat than anyone in the world, yet they live longer and have fewer heart problems than the English and the Americans. They work 35-hour weeks and take seven weeks' paid holiday each year, yet they are the world's fourth-biggest economic power.

So how do they do it? From a distance modern France looks like a riddle. It is both rigidly authoritarian, yet incredibly inventive; traditional (even archaic) yet modern; lacking clout on the international stage yet still hugely influential. But with the observations, anecdotes and analysis of the authors, who spent nearly three years living in France, it begins to makes sense. 'Sixty Million Frenchmen Can't Be Wrong' is a journey into the French heart, mind and soul. This book reveals French ideas about land, food, privacy and language and weaves together the threads of French society, uncovering the essence of life in France and giving, for the first time, a complete picture of the French.

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Sixty Million Frenchmen Can't be Wrong: What Makes the French So French

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Sixty Million Frenchmen Can't be Wrong: What Makes the French So French eBook : Nadeau, Jean-Benoit: Amazon.co.uk: Books

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The Almost Nearly Perfect People: Behind the Myth of the Scandinavian Utopia

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Buy The Almost Nearly Perfect People: Behind the Myth of the Scandinavian Utopia 1 by Booth, Michael (ISBN: 9780099546078) from Amazon’s Book Store. Everyday low prices and free delivery on eligible orders.

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The Culture Map: Decoding How People Think, Lead, and Get Things Done Across Cultures

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Buy The Culture Map: Decoding How People Think, Lead, and Get Things Done Across Cultures 1 by Meyer, Erin (ISBN: 9781610392761) from Amazon’s Book Store. Everyday low prices and free delivery on eligible orders.

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Cross cultural communication | Pellegrino Riccardi | TEDxBergen

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Unload Your Own Donkey: Amazon.co.uk: Arnander, Primrose, Skipwith, Ashkhain, Arnander, Primrose, Skipworth, Ashkhain, Lamb, Kathryn: 9781900988360: Books

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Buy Unload Your Own Donkey by Arnander, Primrose, Skipwith, Ashkhain, Arnander, Primrose, Skipworth, Ashkhain, Lamb, Kathryn (ISBN: 9781900988360) from Amazon’s Book Store. Everyday low prices and free delivery on eligible orders.

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The psychology of culture | Fernando Lanzer | TEDxAUBG

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From cave drawings to emojis: Communication comes full circle | Marcel Danesi | TEDxToronto

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11 Untranslatable Words From Other Cultures - LangWit

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As Friedrich Nietzsche said, “Words are but symbols for the relations of things to one another and to us; nowhere do they touch upon the absolute truth.” Here, illustrated, are 11 words whose concepts cannot be properly explained across cultures.

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Professor Shocks High School by Speaking Gen Z Slang

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Create a family tree to find your origins

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Create a family tree to find your origins

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This could start by looking at your name and surname.

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Family History | Free Family History Search | Ancestry UK

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Discover your family history with Ancestry to trace generations of your family & their stories. Try an Ancestry 14 days free trial and find your family history.

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Investigate the history of a language and find samples of how it has changed over time.

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The LCS student who is "stuck in the middle".

Kindly shared with permission of Anthony Sanchez

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Below is an non-exhaustive list of possible formats/platforms

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Below is an non-exhaustive list of possible formats/platforms

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Physical notebook with QR codes

Google slides

Google docs

Toddle

Padlet

Canva

Managebac

more coming soon

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Jamila Lyiscott: 3 ways to speak English | TED

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Now that you have spent some time reflecting on equity, diversity, and inclusion, let's dive a bit deeper into how our social identities, positionality, and privilege(s) intersect.

Positionality

Positionality refers to the personal values, views, and location in time and space that influence how one engages with and understands the world. It is wrapped up in the dynamics of power and privilege. For example, your gender, race, class, and other aspects of your social identities influence and inform how you move through the world, what knowledge you produce and value, and the biases through which everything you say, think, and do, is filtered, intentionally or otherwise.

Moreover, positionality is experienced differently in different contexts, and can dictate how much access you have (to resources, support, etc.) in society (The University of British Columbia, n.d.). In this sense, we cannot ignore "the power inherent in . . . social positions" (Misawa, 2010, p. 26).

Intersectionality

In this video, What is Intersectionality? [1:54] by the National Association of Independent Schools (2018), Professor Kimberlé Crenshaw talks about the study of how overlapping or intersecting social identities relate to systems and structures of discrimination.

Related to positionality, intersectionality acknowledges the complex relationship between social identities, and systems of power and oppression. Given the fluid, relational, and social construction of identities, intersectional paradigms recognize that every person has multiple and diverse identities (e.g., race, gender, sexual orientation, socio-economic status, dis/ability, beliefs, and worldview) that combine in unique ways to shape our perspectives, and experiences with oppression and privilege (Ontario Human Rights Commission, 2001). In this context, intersectionality recognizes that oppression does not exist within a vacuum, but rather intersecting oppressions work together in producing injustice (Collins, 2001).

The following graphic entitled "Intersectionality" visually displays how social identities intersect with one another and are wrapped in systems of power. For example, using the imagery of a spirograph, Duckworth (2020) colour-codes various social identities including race, ethnicity, gender identity, class, language, religion, ability, sexuality, mental health, age, education, and body size.

Social Identities, Privilege and Oppression

Critical social psychology describes identity as a social construction that is learned through interactions with others and the world, and that has a strong impact on who we become (Allen & Rosatto, as cited in Shah, 2018). Social privilege exists on the basis of complex and intersecting social identities, such as race, gender, ability, class, faith/religion, age and sexuality and the relative distance of these identities to dominant identities and power (Black & Stone, as cited in Shah, 2018).

Wheel of Power/Privilege

Sylvia Duckworth's "wheel of power/privilege" is another visual representation of how power, privilege, and social identities intersect. The graphic below uses the imagery of a wheel, sectioned off by the following social identities and respective categories:

Citizenship: citizen, documented, undocumented

Skin colour: white, different shades, dark

Formal education: post-secondary, high school, elementary

Ability: able-bodied, some disability, significant disability

Sexuality: heterosexual; gay men; lesbian, bi, pan, asexual

Neurodiversity: neurotypical, neuroatypical, significant neurodivergence

Mental health: robust, mostly stable, vulnerable

Body size: slim, average, large

Housing: owns property, sheltered/renting, homeless

Wealth: rich, middle class, poor

Language: English, Learned English, non-English monolingual

Gender: cisgender man; cisgender woman; trans, intersex, nonbinary

In this topic, we hope you learned about yourself, your salient social identities, and how they interact with the systems of power and oppression in our society. To conclude, we invite you to think about your social location and the intersecting identities which shape your interactions within the higher education system. How are these similar and different to your colleagues, students, and administrators? How has academia epistemically favoured scholarship and ways of knowing of those with identities closer to the centre of power? Which social identities do the systems of power historically (and currently) serve?

Referring back to the identities in the Wheel of Power/Privilege think about how you define yourself, and where your salient social identities are located on the wheel. Get curious about:

How close or far away from the centre are you?

How does your level of power shift as you place yourself in different identity categories?

Thinking about your institution, where do students, staff, administrators, and/or faculty reside?

You are invited to record your reflection in the way that works best for you, which may include writing, drawing, creating an audio or video file, mind map or any other method that will allow you to document your ideas and refine them at the end of this module.

Alternatively, a text-based note-taking space is provided below. Any notes you take here remain entirely confidential and visible only to you. Use this space as you wish to keep track of your thoughts, learning, and activity responses. Download a text copy of your notes before moving on to the next page of the module to ensure you don't lose any of your work!

References

Collins, P. H. (2001). Black feminist thought: Knowledge, consciousness, and the politics of empowerment. New York: Routledge.

Duckworth, S. (2020, Aug 19). Intersectionality [Infographic]. Flickr. https://flic.kr/p/2jy46K4.

Duckworth, S. (2020, Oct 18). Wheel of power/privilege [Infographic]. Flickr. https://flic.kr/p/2jWxeGG. CC BY-NC-ND 2.0 .

Misawa, M. (2010). Queer race pedagogy for educators in higher education: Dealing with power dynamics and positionality of LGBTQ students of color. International Journal of Critical Pedagogy, 3(1), 26-35. http://libjournal.uncg.edu/ijcp/article/view/68

National Association of Independent Schools (NAIS). (2018, Jun 22). Kimberlé Crenshaw: What is intersectionality? [Video]. YouTube. https://youtu.be/ViDtnfQ9FHc

Ontario Human Rights Commission. (2001). An introduction to the intersectional approach. http://www.ohrc.on.ca/en/intersectional-approach-discrimination-addressing-multiple-grounds-human-rights-claims/introduction-intersectional-approach

Shah, V. (2018). Leadership for social justice through the lens of self-identified, racially and other-privileged leaders. Journal of Global Citizenship & Equity Education, 6(1). https://journals.sfu.ca/jgcee/index.php/jgcee/article/view/168/399

The University of British Columbia. (n.d.). Positionality & Intersectionality. https://indigenousinitiatives.ctlt.ubc.ca/classroom-climate/positionality-and-intersectionality/

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Universal Design for Learning (UDL) for Inclusion, Diversity, Equity, and Accessibility (IDEA)

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Now that you have spent some time reflecting on equity, diversity, and inclusion, let's dive a bit deeper into how our social identities, positionality, and privilege(s) intersect. Positionality refers to the personal values, views, and location in time and space that influence how one engages with and understands the world.

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Impossible translations: why we struggle to translate words when we don’t experience the concept

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If Danish speakers experience hygge, then they should have a word to talk about it; if English speakers don’t, then we won’t.

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Power & perspectives & identities (in the words of a student)

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Power & perspectives & identities (in the words of a student)

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All of us have power. We possess the ability to use language and especially the most powerful language of all – English. But that’s not the case for every person out there. Because not all languages are equal, and some of the less powerful ones are fading away, what will we lose as they disappear? Why should we care, and what can we do?

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Patricia Ryan: Don’t insist on English! | TED Talk

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Patricia Ryan is a longtime English teacher who asks a provocative question: Is the world’s focus on English preventing the spread of great ideas in other languages? In other words: What if Einstein had to pass the TOEFL? It’s a passionate defense of translating and sharing ideas.

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LinkedIn post: What LCS concepts do you see here?

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LinkedIn post: What LCS concepts do you see here?

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Are we embracing African languages? - NALDIC

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Prior to embarking on my PhD journey, I was working as a speech and language advisor with many different schools and nurseries in highly multilingual London

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How I embraced my imperfect multilingual life

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How I embraced my imperfect multilingual life

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How I embraced my imperfect multilingual life | Nayr Ibrahim | TEDxBodø

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Ryōan-ji is home to one of Japan’s most famous rock gardens, and a World Heritage Site that attracts visitors from all around the world every day.

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Shared with kind permission by Shweta Ashta.

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Hand gestures (and shared understandings of them)

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Hand gestures (and shared understandings of them)

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The Most Insulting Hand Gestures Explained in 16 Minutes

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Research Guides: FYS 101: Intersectionality

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This guide is designed to support new students at SU.

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I want to be able to read Japanese manga as this will make me more confident and fluent in my Japanese reading skills.  I have chosen the community area of exploration as my focus is to have more opportunities to connect and share cultural understandings with my cousins and parents.

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I want to be able to be able to learn more about how South African Sign Language is used in the theatre. I want to develop some basic fluency and be able to recognise and use about 100-150 basic signs. I have chosen the personal area of exploration as my focus is to develop an understanding of the way signed languages are structured grammatically and how the D/deaf communities are included / excluded in creative spaces.

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I want to be able to communicate confidently in spoken Spanish with a focus on developing medical terminology and empathetic language. I have chosen career area of exploration as I want to use my language and cultural skills in explaining diagnoses and treatment plans to patients.

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nurse talking to hispanic patient and family

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Where is the hidden treasure in your school?

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Below is an example of a school in the USA, which identifies as monolingual.

Most students have never travelled out of state of country and are monolingual English speakers.

There is a local company project that has attracted a number of Korean families to the school. One of these Korean students will be in the LCS class. There is also a Math teacher who is Korean.

In the intro unit, the LCS teacher asks the Korean students to tell them more about the Korean writing system. The students find the logical nature of the writing system fascinating. One of the students is also a fan of K-Pop and asks him about the lyrics and if they are also popular in Korea. Another student notices that she has some Korean script on her clothing. The students ask the Math teacher if they can interview him about how he found the shift in culture from teaching in Korea to the US.

Notice:

- The shift of power from the English speakers to the non-English speakers.

- How fascinated the students are about Korean

Later, some of the students decide to choose Korean as their focus. Here are some examples of possible goals:

I want to be able to understand basic spoken exchanges and cultural understandings within a Korean professional setting within the automotive industry. I have chosen career area of exploration as I plan to spend time in a Korean company for my work placement.

I want to be able to write basic Korean phrases by mastering the script and some limited vocabulary. I plan to collaborate with a younger Korean student to produce a bilingual story book for us to share with the school community. I have chosen community area of exploration as I hope to better connect with new members of our school and local community.

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Which types of bilingualism have more status?

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What are the shared understandings ('culture') that we have in our different (overlapping) groups?

Which of your cultural groups are larger (ie more important) to you than others?

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International School Magazine - Summer 2020

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Lots of links to PPS, culture (shared understandings around the acceptance of swearing), language (how we express ourselves in different contexts).

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Some people love to swear. In the workplace, some of those people might be in charge.

You may have worked with one (or be one) yourself. The team leader who likes to pepper a pep talk with spicy language, or the manager who uses swear words to express themselves in the clearest possible terms.

How colleagues respond to colourful language varies. Some might enjoy it, while others are unbothered. It can also be considered a sign of poor leadership, unprofessional - and simply unnecessary.

Our research suggests people's reactions to a sweary boss depend not only on what is being said, but also on who is listening and where they live.

We found that there is not a single "correct" way for leaders to communicate. But overall, employees were less satisfied with supervisors who frequently used profanity.

So if you're wondering whether filling meetings with swear words is a good management strategy, it's probably safer to avoid them.

But some people in our study of 5,660 employees in 19 countries reacted in exactly the opposite way. Those who considered themselves to have more psychopathic and machiavellian personality traits - so with lower levels of empathy - reported greater satisfaction with their leader as profanity increased.

Psychopathy and machiavellianism both involve a certain level of emotional detachment and a willingness to disregard social norms, including the norm that bosses shouldn't swear. For these people, a boss who swears may come across as more genuine and confident, unconstrained by unnecessary rules.

Employees with stronger narcissistic traits (characterised by a sense of entitlement and a need for admiration) were surprisingly indifferent. Swearing neither impressed nor offended them very much. Their feelings of satisfaction towards their bosses barely changed.

But personality turned out to be only half of the story. The country people lived in also mattered. In societies with higher levels of income equality, such as Sweden and Austria, personality differences were more visible. This meant that the same manager using the same kind of bad language could be viewed as approachable by one employee and unprofessional by another.

In countries with lower levels of equality, however, such as South Africa and Mexico, these personality differences almost disappeared. Regardless of their individual characteristics, employees generally reacted negatively to leader profanity.

Swearing is caring

Why might this be? Research on economic inequality suggests that in more unequal societies, people become more attuned to status and rank. Workplace hierarchies carry greater weight, so a leader's swearing is less likely to be read as friendliness or authenticity and more likely to be seen as a display of dominance. In these places, the social context appears to override individual personality differences.

Hryshchyshen Serhii/Shutterstock

The practical message for leaders is refreshingly simple. Communication is never just about the words we choose. The same sentence can inspire one employee, offend another and leave a third completely unmoved.

This also explains why leadership advice often sounds contradictory. One expert encourages leaders to "be authentic". Another recommends maintaining professionalism at all times. In reality, both can be right, but this depends on the people involved and the cultural environment.

So, should leaders stop swearing altogether? Not necessarily. But they should recognise that effective leadership isn't about finding one communication style that works for everyone.

It's about understanding your audience. Knowing your team is just as important as choosing the right (or wrong) words.

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A sweary boss might make you work harder (or want to quit)

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Jamila Lyiscott: 3 ways to speak English | TED

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The Culture Map: Book review and reflections from an EM Leading International Teams

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Reflections from an Engineering Manager on cultural differences, feedback, meetings, and leading international teams — inspired by The Culture Map.

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One small word with some many meanings (in the UK context)

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What British people really mean when they say ‘sorry’

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“Sorry” is one of the UK’s most overused and misunderstood words – here’s how to decode the politeness minefield.