This Master Thesis aims to discuss the language mix-up in the Philippines. Originally, the people speak different dialects because of the lack of interaction due to geographical isolation. The Spaniards brought Spanish to them, which became the official language of the government until the Americans came and made English the medium of instruction in the school. The trouble lies in the fact that English-speaking-and-loving Filipinos want English only, Spanish-speaking-and-loving Filipinos want Spanish only, Tagalog-speaking-and-loving Filipinos want Tagalog only while non-Tagalog-speaking Filipinos are either indifferent or prefer their respective dialects. This is the uncomfortable mess created by the principles of democracy and should be solved through democracy also by Filipino citizens who can sacrifice regional interest and personal preference for the sake of national unity and honor. The three languages can co-exist harmoniously together in the Philippines if the people can be tolerant, just as the various dialects too can live as long as they are needed and used.

You Don't Have to be Good, is a nonfiction collection of prose, poetry and graphic memoir set in New Orleans, central Florida, and points in between. In this coming-of-age memoir, I recall the abrupt end of my dad's life, the 24 years of my life in which he was alive, and the years after his death—remembering him while living without him in his hometown of New Orleans. Along the way there are meditations on language, race, gender, dreams, addiction, and ecology. My family and I encounter Hurricane Katrina and Mardi Gras, and at least one shuttle launch. These are the stories I find myself telling at parties, and also those I've never voiced until now.

With his suicide in 1961, Ernest Hemingway seemingly cemented into place his legacy as the classic image of the able-bodied, masculine man; he was, to many, the anti-disability writer, the author who lived for ability, lost ability, and took his life once he realized no chance of regaining his ability existed. Such a narrative, however, ignores the truly complicated and dynamic shape his understanding of the body took. Through an analysis of The Old Man and the Sea, I examine the form this ideology of ability took at the end of his life when, like the novella’s protagonist, Santiago, his failing health forced him to focus on the realities of the inevitable failure of his own body. Through the application of research such as David T. Mitchell and Sharon L. Snyder’s theory of narrative prosthesis, Tobin Siebers’ work on the ideology of ability, and Andrew Farah’s research on Hemingway’s declining physical condition, I demonstrate the ways The Old Man and the Sea legitimizes the disabled body, avoiding, in the process, several common narrative tropes such as the overcoming narrative or the kill-or-cure dichotomy and creating a space in which the inevitable decay of the human body must be seriously and honestly addressed. Through this research, a new more nuanced picture of Hemingway emerges, one that recognizes the complicated and dynamic nature his view of the able-bodied individual took.

This project explores research-based methods for creating an e-learning resource to teach an intellectual skill. Intellectual skills are one of the five domains of learning defined by Robert M. Gagné. The intellectual skill taught via the e-learning resource is the rules of Turkish vowel harmony, a fundamental phonological feature of the Turkish language. The purpose of the e-learning resource is to provide novice learners with a set of tools and strategies with which to approach the future study of Turkish. A literature review was conducted in three areas: Gagné’s instructional design theories, Turkish language learning, and best practices for the design of multimedia e-learning. Two rapid prototypes in the form of Moodle course sites were developed. Guidance for improving the prototypes was sought from experts in instructional design, usability, and computer software. The resulting finished e-learning product is a nine-topic Moodle course based on Gagné’s nine events of instruction. The main Moodle course content teaches the rules of Turkish vowel harmony as an intellectual skill which has been broken down into discriminations (the Turkish vowels), concepts (the Turkish vowel groups) and rules (Turkish vowel harmony). Higher order rules are taught in the form of exceptions to the rules of Turkish vowel harmony found in foreign loan-words in Turkish. Practice is provided in applying the rules of Turkish vowel harmony as a set of word attack skills for approaching Turkish language artifacts found online and in the environment. A comprehensive list of resources relating to learning Turkish, learning about the Turkish language, and learning about learning Turkish, is provided to facilitate future extension and application of what was learned in this course. Each lesson is presented in the form of a Moodle book. Each lesson is followed by an ungraded assessment in the form of an Adobe® PDF quiz. The quizzes and accompanying answer keys are designed to provide guided practice, feedback, and self-assessment to help students extend and apply the lesson material. All lessons were beta-tested to ensure usability and reduction of extraneous cognitive load. The project resulted in the development of a Best Practices Checklist for designing e-learning resources to teach intellectual skills. The Best Practices Checklist, which can be found in Appendix B, was used to develop the outline for e-learning resources to teach intellectual skills in other subject areas and was found to be an effective rapid prototyping and instructional design tool. Insight was gained into the significance of prior knowledge for teaching intellectual skills, and on how to calibrate cognitive load in e-learning design relative to the learner’s prior knowledge of the subject matter being taught.

This thesis analyzes the sociolinguistic situations in postcolonial Latin America and francophone North Africa (the Maghreb) through a comparative lens. Specifically, it examines the ways in which Spain and France’s differing colonial agendas and language ideologies affected the relationships between colonizer and colonized, and, by extension, the role that Spanish and French play(ed) in these regions after decolonization. Finally, it explores how Spain and France’s contemporary discourses frame colonial participation in the two languages’ development, and the psychological effects these ideologies have had on the formerly colonized.

The objective of this study is to examine various aspects of the difference between the acquisition of English and Spanish by Swedish learners in compulsory education and its causes. The two subjects have the same syllabus, with the difference that English studies start 3 years earlier, but studies of the competences of the Swedish students in these two languages (see f.ex. First European Survey of Language Competences, 2012)suggest that the gap between the languages is bigger than what could be expected and that there is an existing difference in attitude towards the two languages. The conclusion is that the predominance of English in the immediate environment of the surveyed students is considerable. The study has shown large differences between the input in English and Spanish. Students receive input in Spanish, communicate in Spanish and acquire knowledge of Spanish / Latin American cultures almost exclusively at school. On the other hand, they acquire knowledge, receive input and interact in English both in school and in their spare time. We also found considerable differences in attitudes towards the two languages and the perceived ability of the students. The Spanish is perceived as more difficult, less necessary, less fun and less useful in their future lives. New technologies create new platforms for communication that allow students to participate in interaction in the target language. This study shows that these situations occur mostly in English but also in Spanish, which in our opinion could be more used in teaching.

El Caribe ha sido reconocido por considerarse una pluralidad de espacios que simultáneamente son solo uno. Contrario al contexto de su fragmentada geografía, su segregada historia colonial y su diversidad racial y lingüística, los intelectuales caribeños han establecido puentes de unidad cultural con la intención de configurar una identidad pan-caribeña. Por consiguiente, los ensayistas del siglo XX se enfrentan a la necesidad de examinar críticamente los factores que formulan sus respectivas identidades, en contraste con aquellas tradicionalmente impuestas bajo el discurso colonial y metropolitano. Desde el tercer cuarto del siglo, pensadores como Aimé Césaire (1913-2008), Fernando Ortiz (1881-1969), Fidel Castro (1926-), George Lamming (1927-), Kamau Brathwaite (1930-), Juan I. Jiménes-Grullón (1903-1983), Hubert Devonish (1953-), Edouard Glissant (1928-2011), Antonio Benítez-Rojo (1931-2005), Arcadio Díaz Quiñones y Maryse Condé (1937-), entre otros, cuestionan el sistema colonial, los procesos étnicos y las propuestas lingüísticas, relacionándolos con conceptos tales como la hibridez, el sincretismo, la transculturación y la heterogeneidad. Estas teorías culturales, de alguna manera, reescriben ideas antecedentes en reacción a discursos hegemónicos previos como consecuencia de los cambios políticos que trajeron las guerras de independencia en América Latina durante el siglo XIX. En mi tesis demuestro que estos planteamientos delinean un mapa de modelos epistemológicos de la cultura del Caribe. Para indicar que estas propuestas constituyen metáforas que muestran una consciencia cultural, las proposiciones acerca de la cultura de Jorge Luis Borges (1899-1986) y Hayden White (1928-) sirven como marco teórico apropiado. Así, a través de las representaciones literarias ensayísticas de los modelos metafóricos de la cultura caribeña, este trabajo redefine algunos aspectos importantes de la identidad cultural vis a vis la mirada parcial que usualmente se utiliza para estudiar el archipiélago antillano. Igualmente, incluso aunque estos modelos proponen una representación metafórica de la cultura pan-caribeña, la construcción de un modelo del Caribe puede ser utilizado en otras regiones y espacios culturales en el contexto de la globalización, ya que elucida una gnoseología cultural que sirve para describir distintas realidades globales.

Vivimos en un mundo cada vez más globalizado e interconectado, lo que exige nuevas y mejores destrezas en cuanto al comportamiento en contextos interculturales, es decir, contextos donde se encuentran dos o más culturas de manera igualitaria. Documentos rectores para la educación, tanto nacionales (suecos) como internacionales subrayan la importancia de éstas.        En presente estudio se ha basado en investigaciones internacionales anteriores, para indagar cómo el sistema educativo y especialmente la enseñanza de los idiomas modernos pueden ayudar a fomentar la competencia intercultural en los alumnos, en primer lugar, por medio de una revisión sobre cómo se define dicha competencia; en segundo lugar, investigar cómo se puede crear un clima intercultural en el aula y finalmente, comprobar qué métodos y herramientas didácticas se pueden usar para fomentar la competencia intercultural en los alumnos. El análisis de las investigaciones anteriores se ha llevado a cabo aplicando un enfoque cualitativo, usando el método de la hermenéutica, o más específicamente, la abducción.       El análisis del estudio muestra que, a pesar de varios intentos, todavía no existe una definición unánime de la competencia intercultural. Las definiciones presentadas, sin embargo, tienen varios rasgos en común, por ejemplo, que están compuestas de dimensiones cognitivas, afectivas y de comportamiento. Además, la competencia intercultural se define también como un proceso, usando el modelo de procesamiento de la competencia intercultural de Deardorff (2006). A continuación, el análisis muestra que el clima intercultural en el aula se crea por medio de trabajar interculturalmente, otra vez usando el modelo de Deardorff. Se presentan unos ejemplos concretos de cómo trabajar interculturalmente, entre otros, empleando la conversación coloquial. Finalmente, el análisis, de acuerdo con la crítica hacia el uso de la enseñanza intercultural como un elemento aislado de la enseñanza, propone una perspectiva holística, es decir, que la interculturalidad formara parte de todas las asignaturas de los programas de educación. / Vi lever i en alltmer globaliserad och sammankopplad värld. Detta ställer nya och högre krav på vår förmåga att föra oss och interagera i interkulturella sammanhang, det vill säga sammanhang där två eller flera kulturer möts på lika villkor, vilket understryks i såväl nationella (svenska) som internationella styrdokument för utbildning.      Studien nedan har utifrån tidigare internationell forskning undersökt hur utbildningssystemet och framförallt undervisningen i moderna språk kan verka för att förmedla kunskap om, och färdigheter i, interkulturell kompetens genom att först göra en översyn av hur sådan kompetens definieras och därefter undersöka hur klassrumsmiljön kan få en interkulturell prägel, samt vilka didaktiska metoder och verktyg som kan användas för att förmedla den interkulturella kompetensen till eleverna. Analysen av den tidigare forskningen är genomförd med en kvalitativ ansats och hermeneutisk metod, närmare bestämt abduktion.       Studiens analys visar att det, trots flera försök, ännu inte finns någon enhetlig definition av vad som är interkulturell kompetens. Det finns dock stora likheter i befintliga definitioners grundstruktur, exempelvis att de innefattar kognitiva, affektiva och beteendemässiga dimensioner. Interkulturell kompetens definieras också som en process, varvid Deardorffs (2006) processmodell särskilt lyfts fram. Analysen visar också på att ett interkulturellt klassrumsklimat uppstår då läraren väljer ett interkulturellt arbetssätt, även här visar sig Deardorffs processmodell användbar. I anslutning till detta ges ett antal konkreta exempel på hur ett interkulturellt arbetssätt kan se ut, bland annat undervisning utifrån det vardagliga samtalet. Avslutningsvis lyfter analysen, i samklang med kritik mot att interkulturell undervisning ofta behandlas som ett enskilt moment i undervisningen, fram ett så kallat holistiskt perspektiv, det vill säga att interkulturalitet ska vara en del av all undervisning. / The globalization and interconnectedness of the world is putting new and higher demands on our ability to function and interact within an intercultural context, that is, contexts where two or more cultures meet on equal terms. This is also highlighted in national (Swedish) as well as international documents governing education.       This study has used previous international research, to investigate how the educational system and especially the teaching of modern languages can be a part of student’s acquisition of intercultural competence, by first reviewing how this competence is defined and thereafter investigate how to create an intercultural class space, and also what didactic methods and tools might be used to convey the intercultural competence to the students. The analysis of the previous research has been done, applying a qualitative approach and a hermeneutic method, more specifically the abduction.      The analysis shows that, in spite of several tries, there is still no unanimous definition of intercultural competence. However, there are compelling similarities regarding the basic structure of the existing definitions, for example the existence of cognitive, affective and behavioral dimensions. Also, intercultural competence is defined as a process, highlighting the process model on intercultural competence by Deardorff (2006. Furthermore, the analysis shows that an intercultural class space occurs when the teacher applies an intercultural teaching method, another area where the process model by Deardorff is proven useful. In connection, some examples are given of how an intercultural teaching method might look, including the use of the colloquial conversation. Finally, the analysis, in accordance with the critique on intercultural education used as an isolated element in the education as a whole, proposes a holistic perspective, that interculturality be a part of all education that is.

The rate of acceleration of the biologic and synthetic world has for a while now, been in the process of exponentially speeding up, maxing out servers and landfills, merging with each other, destroying each other. The last prehistoric relics on Earth are absorbing the same oxygen, carbon dioxide and electronic waves in our biosphere as us. A degraded .jpeg enlarged to full screen on a Samsung 4K UHD HU8550 Series Smart TV - 85” Class (84.5” diag.). Within this composite ecology, the ancient limestone of the grand canyon competes with the iMax movie of itself, the production of Mac pros, a YouTube clip from Jurassic park, and the super bowl halftime show. A search engines assistance with biographic memory helps our bodies survive new atmospheres and weigh the gravities that exist around the versions of an objects materiality. Communication has moved from our vocal chords, to swipes and taps of our thumbs on a screen that predicts the weather, accesses the hidden, invisible, and withdrawn information from the objects around us, and still ducks up what we are trying to say. This txt was written on a tablet returned to stock settings and embedded with content to mine the experience in which mediated technology creates, communicates and obscures new forms of language. Life in a new event horizon — a dimensional dualism that finds us competing for genetic and mimetic survival — we are now functioning as different types of humans.

My thesis is an analysis of my own translation of a chapter from Dominik Nagl's legal history 'Grenzfälle,' which addresses questions of citizenship and nationality in the context of the German colonies in Africa and the South Pacific. My analysis focuses primarily on strategies that I used in an effort to preserve the strangeness of a linguistic context that is, in many ways, "foreign" to twenty first-century North Americans while also striving to avoid reproducing the violence embedded in language that is historically laden with extreme power disparities.