Harvard University The 21st Century Literacy Skills paper

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Humanities

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There are two articles that I put as attachment. We need to reference these two article. It has to be the format of APA.

Work has become more global than ever. It is not uncommon to have co-workers who come from different cultural backgrounds, be employed at an international firm (e.g., Hyundai corporation of America), or even have to speak another language with clients, students, or patients. Workers themselves are also being pushed to collaborate more with one another while simultaneously work in a self-directed manner (e.g., finding and synthesizing information with little coaching or guidance). Even office jobs don’t look like they used to. Workers now have to juggle multiple roles, be comfortable with technology, and quickly pick up new skills as they are needed.

However, how do we prepare students to meet the demands of this new work environment?

Instructions

Based on our readings, I would like to you to 1) introduce readers to 21st-century literacy skills. In your own words, describe what they are, and why they are viewed as important for meeting the demands of 21st-century work?

I would also like you to 2) write about the ways to promote 21st-century literacy skills in the classroom. Based on our readings, what considerations do we have to keep in mind? For instance, how should we think about instruction? What things do we need to understand (e.g., information vs. knowledge, instruction vs. learning communities, role of technology, instructional methods, etc.) in order for teachers and students to be able to implement these skills effectively? Additionally, how do we balance instructional methods (technology vs traditional learning?) and how do we use teaching strategies that may apply to students with different abilities or skills (project-based learning or independent work, for example)?

Word Length

600-800 words

Other Requirements

Please be sure to cite the authors in your assignment. (e.g., In Bank's reading on educating citizens in diverse societies...) and provide the reference at the end of your assignment. you can find the list of references on the Canvas module page.

Example Reference

Banks, J. A. (2011). Educating citizens in diverse societies. Intercultural Education, 22(4), 243-251.

Grading Rubric

Weekly Assignment Rubric.png

Unformatted Attachment Preview

Itʼs 2019. So Why Do 21st-Century Skills Still Matter? | EdSurge News 8/30/19, 10)16 AM Itʼs 2019. So Why Do 21st-Century Skills Still Matter? Suzie Boss When tech giant Amazon announced its search for a second headquarters site, cities across the country scrambled to produce persuasive pitches. In Loudoun County, Virginia, fourth-graders from Goshen Post Elementary School took up the challenge personally. To create compelling video arguments, student teams interviewed experts in economic development, researched state history and geography, and even wrote poems to sing the praises of their region. When Northern Virginia was ultimately picked as a new HQ site, students were as proud as any civic leaders from their community. The story offers a good example of how education is shifting as we wrap up two decades of the 21st century. Instead of relying on textbooks and teacher direction, these students had to think critically about unfolding events, collaborate with peers and adults, and make creative use of digital tools to communicate their ideas. In the process, they also learned plenty about social studies and civic engagement. For Loudoun County Superintendent Eric Williams, what makes such authentic learning experiences worthwhile is how they prepare students “to make meaningful contributions to the world.” 4 Cs and More The call for 21st-century learning dates back more than two decades, when blue-ribbon committees, policymakers, business leaders, and education experts began sounding the same alarm: Yesterdayʼs focus on memorization and rote learning would not prepare students for a fastchanging, increasingly automated, information-saturated world. Figuring out how schools should respond, https://www.edsurge.com/news/2019-01-22-its-2019-so-why-do-21st-century-skills-still-matter Although some Page 1 of 5 Itʼs 2019. So Why Do 21st-Century Skills Still Matter? | EdSurge News however, remains an open question for many communities. In my own work with educators around the globe, Iʼve watched the emergence of 21st-century trends such as makerspaces, flipped learning, genius hour, gamification, and more. Each has its own champions, teaching practices, and even hashtags; all have the potential to disrupt what we think of as traditional, teacher-centered education by giving students more voice in how they learn. 8/30/19, 10)16 AM Although some educators have grown weary of the term “21st century learning,” the drive to transform education “matters more today —a lot more—than when we started the conversation.” Although some educators have grown weary of Ken Kay, CEO of EdLeader21 the term “21st-century learning,” the drive to transform education “matters more today—a lot more—than when we started the conversation,” says Ken Kay, who in 2002 co-founded an influential consortium called the Partnership for 21st Century Skills (later rebranded Partnership for 21st Century Learning, or P21.) He currently serves as CEO of EdLeader21, a national network of Battelle for Kids. In hindsight, Kay can identify three phases that have been critical in the 21st-century learning movement. “The first was defining,” he says, with experts generating a laundry list of skills and competencies considered essential for studentsʼ future success. Next came the communication phase, when those 20-plus competencies were condensed into a more memorable set of 4Cs: communication, collaboration, critical thinking, and creativity. These core competencies remain relevant as we get further into the current century, argues David Ross, global education consultant and former CEO of P21, “because they seem to be the one constant in a rapidly changing social and economic environment.” The third and current phase of the 21st-century learning movement is all about “empowerment,” says Kay. “People are interested in not just adopting the 4Cs, but understanding what they can do to customize this framework at the local level. What can they design that works well for their community?” EdLeader21 has developed a toolkit to guide districts and independent schools in developing their own “portrait of a graduate” as a visioning exercise. In some communities, global citizenship rises to the top of the wish list of desired outcomes. Others emphasize entrepreneurship, civic engagement, or traits like persistence or self-management. Kay estimates that some 800 school systems across the U.S have developed portraits so far. When stakeholders in Loudoun County, Virginia, went through the visioning https://www.edsurge.com/news/2019-01-22-its-2019-so-why-do-21st-century-skills-still-matter Page 2 of 5 Itʼs 2019. So Why Do 21st-Century Skills Still Matter? | EdSurge News 8/30/19, 10)16 AM process, they decided to emphasize the 4Cs (along with content mastery), plus the competency of “contributing.” Explains Superintendent Williams, “By this we mean contributing to the world through careers in the public sector, the private sector, and the not-for-profit sector; through civic engagement; and through community service. When a student is a contributor,” he adds, “it turbo-charges their ability to employ the other competencies and their content knowledge.” The Human Factor As the 21st-century learning movement expands internationally, weʼre seeing an abundance of frameworks, assessments, and semantic labels as different organizations put their spin on whatʼs worth knowing. The unifying theme of these various frameworks seems to be the human factor. PISA (the Programme for International Student Assessment) now compares the global competence and collaborative problem-solving skills of students from different countries along with more traditional scores for reading, math, and science. ISTE Standards for Students highlight digital citizenship and computational thinking as key skills that will enable students to thrive as empowered learners. The U.S. Department of Education describes a globally competent student as one who can investigate the world, weigh perspectives, communicate effectively with diverse audiences, and take action. The unifying theme of these various frameworks seems to be the human factor. “The core skills of collaboration, communication, and critical thinking are things that humans do well and machines not so well,” argues Ross. “Machines are getting better at them,” he adds, “but perform them best in concert with humans.” From Mission to Methods How wide is the gap between lofty aspirations for learning and day-to-day classroom practice? Itʼs hard to measure, but leaders at the forefront of the 21st-century learning movement tell me they still see too many students sitting passively while teachers deliver instruction; too much technology is still used to replace routine tasks rather than turbo-charge the experience of learning. Frameworks provide mental models, but “donʼt usually help educators know what to do differently,” argues technology leadership expert Scott McLeod in his latest book, Harnessing Technology for Deeper Learning. He and coauthor Julie Graber outline deliberate shifts that help teachers redesign traditional lessons to emphasize goals such as critical thinking, authenticity, https://www.edsurge.com/news/2019-01-22-its-2019-so-why-do-21st-century-skills-still-matter Page 3 of 5 Itʼs 2019. So Why Do 21st-Century Skills Still Matter? | EdSurge News 8/30/19, 10)16 AM traditional lessons to emphasize goals such as critical thinking, authenticity, and conceptual understanding. (See the resource list below for more suggested readings and teaching tools.) More examples and practical strategies will help chart the way forward. Translating from vision to classroom implementation “is the journey weʼre all on now,” says Ken Kay. Heather Wolpert-Gawron offers a good role. . . too much model. She wears a number of hats as middle technology is still school teacher, instructional coach, and author used to replace (@tweenteacher). In the classroom, she routine tasks rather teaches collaboration skills by challenging than turbo-charging students to solve mysteries, and then debrief the experience of how well they worked together. She fires up studentsʼ communication skills (along with their learning. engagement) by having them interview an astrophysicist about the science of superheroes. She leverages social media and blogging to reflect on what works and shares her insights with colleagues. When coaching other teachers to make similar moves, Wolpert-Gawron encourages them to “tease apart what it means to collaborate, communicate, think critically. This is a language that teachers at all grade levels, in all subjects, are able to embrace.” The more concrete, the better. For example, if the big goal is student-led inquiry, teachers might brainstorm “how to see if a kid is curious. What questions are they asking? Do their answers spark even more questions?” To cultivate healthy curiosity, teachers can remind students “to hit pause [in their thinking] and take a mental screenshot. Itʼs empowering for students to realize, ‘Oh, so I do have ideas!ʼ” The good news is, thereʼs no shortage of creative ideas for fulfilling the promise of 21st-century learning. In all kinds of contexts, I see teachers designing learning experiences that challenge students to not only imagine the future, but help to shape it. The challenge that remains is making sure all students have similar opportunities to dream and do. https://www.edsurge.com/news/2019-01-22-its-2019-so-why-do-21st-century-skills-still-matter Page 4 of 5 Itʼs 2019. So Why Do 21st-Century Skills Still Matter? | EdSurge News 8/30/19, 10)16 AM Credit: EdSurge. Full sized infographic here. A 21st-Century Reading List Looking for more resources to support 21st-century learning? Here are suggestions from Suzie Boss: 1. Wondering how to teach and assess 21st-century competencies? The Buck Institute for Education offers a wide range of resources, including the book, PBL for 21st Century Success: Teaching Critical Thinking, Collaboration, Communication, and Creativity (Boss, 2013), and downloadable rubrics for each of the 4Cs. 2. For more strategies about harnessing technology for deeper learning, listen to the EdSurge podcast featuring edtech expert and author Scott McLeod. 3. Eager to see 21st-century learning in action? Getting Smart offers suggestions for using school visits as a springboard for professional learning, including a list of recommended sites. Bob Pearlman, a leader in 21st century learning, offers more recommendations. 4. Book group discussions can jumpstart conversations among colleagues. Here are three titles certain to lead to lively discussions about the future of learning: Timeless Learning: How Imagination, Observation, and Zero-Based Thinking Change Schools captures the insights of veteran school leaders from Albemarle County Public Schools, a Virginia district known for innovation. What School Could Be: Insights and Inspiration from Teachers Across America shares highlights of author Ted Dintersmithʼs 50-state quest across the country in search of teaching and learning retooled for the future. Building School 2.0: How to Create the Schools We Need offers a series of provocations to invite readers to consider how education must change. Author Chris Lehmann is founding principal of highly regarded Science Leadership Academy in Philadelphia; Zak Chase is a former SLA teacher. https://www.edsurge.com/news/2019-01-22-its-2019-so-why-do-21st-century-skills-still-matter Page 5 of 5 Intercultural Education ISSN: 1467-5986 (Print) 1469-8439 (Online) Journal homepage: https://www.tandfonline.com/loi/ceji20 Educating citizens in diverse societies James A. Banks To cite this article: James A. Banks (2011) Educating citizens in diverse societies, Intercultural Education, 22:4, 243-251, DOI: 10.1080/14675986.2011.617417 To link to this article: https://doi.org/10.1080/14675986.2011.617417 Published online: 05 Dec 2011. Submit your article to this journal Article views: 1791 View related articles Citing articles: 18 View citing articles Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=ceji20 Intercultural Education Vol. 22, No. 4, August 2011, 243–251 Educating citizens in diverse societies James A. Banks* College of Education, University of Washington, Seattle, WA, USA Immigration is increasing racial, ethnic, cultural, linguistics, and religious diversity in nations around the world, which is challenging existing concepts of citizenship and citizenship education. In this article, I challenge assimilationist conceptions of citizenship education and argue that citizenship education should be transformed so that it will enable students to acquire the knowledge, skills, and commitments needed to become effective civic participants in their communities, nation-state, and the world. Keywords: immigration; diversity; citizenship; citizenship multicultural citizenship; multicultural education; citizen action education; Migration within and across nation-states is a worldwide phenomenon. The movement of people across national boundaries is as old as the nation-state itself. However, never before in the history of the world has the movement of diverse racial, cultural, ethnic, religious, and linguistic groups within and across nationstates been as numerous and rapid or raised such complex and difficult questions about citizenship, human rights, democracy, and education. Many worldwide trends and developments are challenging the notion of educating students to function in one nation-state. These trends include the ways in which people are moving back and forth across national borders, the rights of movement permitted by the European Union, and the rights codified in the Universal Declaration of Human Rights. Assimilation, diversity, and global migration Prior to the ethnic revitalization movements of the 1960s and 1970s, the aim of schools in most nation-states was to develop citizens who internalized national values, venerated national heroes, and accepted glorified versions of national histories. These goals of citizenship education are obsolete today because many people have multiple national commitments, live in more than one nation, and practice ‘flexible citizenship’ (Ong 1999). However, the development of citizens who have global and cosmopolitan identities and commitments is contested in nation-states around the world because nationalism remains strong. Nationalism and globalization coexist in tension worldwide. The number of United Nations (UN) member states increased from 51 in 1945 to 192 in 2006 (UN 2006). The number of people living outside *Email: jbanks@u.washington.edu ISSN 1467-5986 print/ISSN 1469-8439 online Ó 2011 Taylor & Francis http://dx.doi.org/10.1080/14675986.2011.617417 http://www.tandfonline.com 244 J.A. Banks their country of birth or citizenship grew from 120 million in 1990 to 160 million in 2000 (Martin and Widgren 2002). In 2008, the world’s population was almost seven billion; approximately 200 million migrants were living outside the nation in which they were born, which was about 3% of the world’s population (De Blij 2008). Democratic nations around the world must deal with complex educational issues when trying to respond to the problems wrought by international migration in ways consistent with their ideologies and declarations. Researchers have amply documented the wide gap between democratic ideals and the school experiences of minority groups in nations around the world. The chapters in The Routledge International Companion to Multicultural Education (Banks 2009) describe how students such as the Maori in New Zealand, Muslims in France, and Mexican Americans in the United States experience discrimination in school because of their cultural, ethnic, racial, religious, and linguistic differences. In 40 chapters written by scholars in various nations, The Companion describes the educational experiences of diverse groups worldwide. When they are marginalized within school and treated as the ‘Other,’ ethnic minority students – such as Turkish students in Germany, Muslim students in France, and Korean students in Japan – tend to emphasize their ethnic identity and to have weak attachments to their nation-state. The four Muslim young men who were convicted for bombing the London subway on 7 July 2005, had immigrant parents but were British citizens. However, they apparently were not structurally integrated into British mainstream society and had a weak identification with the UK and non-Muslim British citizens. Democratic nation-states and their schools must grapple with a number of salient issues, paradigms, and ideologies as their populations become more culturally, racially, ethnically, and linguistically diverse. The extent to which nation-states make multicultural citizenship possible, the achievement gap between minority and majority groups, and the language rights of immigrant and minority groups are among the unresolved and contentious issues with which diverse nations and schools must deal. Nations throughout the world are trying to determine whether they will perceive themselves as multicultural and allow immigrants to experience multicultural citizenship (Kymlicka 1995), or continue to embrace an assimilationist ideology. In nation-states that embrace multicultural citizenship, immigrant and minority groups can retain important aspects of their languages and cultures as well as have full citizenship rights. Nations in various parts of the world have responded to the citizenship and cultural rights of immigrant and minority groups in different ways. Since the ethnic revitalization movements of the 1960s and 1970s that were stimulated by the Black Civil Right Movement in the US, many of the national leaders and citizens in the United States, Canada, and Australia have viewed their nations as multicultural democracies (Banks 2009; Banks and Lynch 1986). An ideal exists within these nations that minority groups can retain important elements of their community cultures and participate fully in the national civic community. However, there is a wide gap between the ideals within these nations and the experiences of ethnic groups. Ethnic minority groups in the United States (Nieto 2009), Canada (Joshee 2009), and Australia (Inglis 2009) experience discrimination in both schools and wider society. Intercultural Education 245 Other nations, such as Japan (Hirasawa 2009) and Germany (Luchtenberg 2009), have been reluctant to view themselves as multicultural. In the past, citizenship was closely linked to biological heritage and characteristics in both Germany and Japan. However, the biological conception of citizenship in these two nations has eroded significantly within the last decade. However, it left a tenacious legacy in both places. A statement made by German Chancellor Angela Merkel at a meeting of the Christian Democratic Union party in October 2010 that made headlines around the world evokes Germany’s troubled past of dealing with ethnic and racial groups. Merkel said, ‘We kidded ourselves a while. We said, “they won’t stay, [after some time] they will be gone” but that isn’t reality. And of course, the approach [to build] a multicultural [society] and to live side by side and to enjoy each other. . .has failed, utterly failed’ (Clark 2010). Castles (2004) refers to Germany’s response to immigrants as ‘differential exclusion,’ which is ‘partial and temporary integration of immigrant workers into society – that is, they are included in those subsystems of society necessary for their economic role: the labor market, basic accommodation, work-related health care, and welfare’ (32). However, immigrants are excluded from full social, economic, and civic participation in Germany. Since the 1960s and 1970s, the French have dealt with immigrant groups in ways distinct from the United States, Canada, and Australia. La laïcité is a highly influential concept in France, the aim of which is to keep church and state separate (Lemaire 2009). La laïcité emerged in response to the hegemony the Catholic Church exercised in France over the schools and other institutions for centuries. A major goal of state schools in France is to assure that youth obtain a secular education. Muslim students in French state schools, for example, are prevented from wearing the hijab (veil) and other religious symbols (Bowen 2007). In France the explicit goal is assimilation (called integration) and inclusion (Castles 2004). Immigrant groups can become full citizens in France but the price is cultural assimilation. Balancing unity and diversity Cultural, ethnic, racial, linguistic, and religious diversity exists in most nations (Banks 2009). One of the challenges to diverse democratic nation-states is to provide opportunities for different groups to maintain aspects of their community cultures while constructing a nation in which these groups are structurally included and to which they feel allegiance. A delicate balance of diversity and unity should be an essential goal of democratic nations and of teaching and learning in democratic societies (Banks et al. 2005). Unity must be an important aim when nation-states are responding to diversity within their populations. They can protect the rights of minorities and enable diverse groups to participate only when they are unified around a set of democratic values such as justice and equality (Gutmann 2004). In the past, nations have tried to create unity by forcing racial, cultural, ethnic, linguistic, and religious minorities to give up their community languages and cultures in order to participate in the national civic culture. In the United States, Mexican American students were punished for speaking Spanish in school and Native American youth were forced to attend boarding schools where their cultures and languages were eradicated (Lomawaima and McCarty 2006). In Australia, aboriginal children were taken from their families and forced to live on state missions and reserves (Broome 1982), a practice that lasted from 1869 to 1969. 246 J.A. Banks These children are called ‘The stolen generation.’ Kevin Rudd, the Australian Prime Minister, issued a formal apology to the stolen generation on 13 February 2008. In order to embrace the national civic culture, students from diverse groups must feel that it reflects their experiences, hopes, and dreams. Schools and nations cannot marginalize the cultures of groups and expect them to feel structurally included within the nation and to develop a strong allegiance to it. Citizenship education should be transformed in the twenty-first century because of the deepening diversity in nations around the world. Citizens in a diverse democratic society should be able to maintain attachments to their cultural communities as well as participate effectively in the shared national culture. Unity without diversity results in cultural repression and hegemony, as was the case during the Cultural Revolution that occurred in the People’s Republic of China from 1966 to 1976 and when the Communist Party dominated the Soviet Union. Diversity without unity leads to Balkanization and the fracturing of the nation-state, as occurred during the Iraq war when sectarian conflict and violence threatened that fragile nation in the late 2000s. Diversity and unity should coexist in a delicate balance in democratic multicultural nations. Nations such as France, the UK, and Germany are struggling to balance unity and diversity. A French law that became effective on 15 March 2004 prevents Muslim girls from wearing the veil (hijab) to state schools (Bowen 2007; Lemaire 2009). This law is a manifestation of la laïcité as well as a refusal of the French government to deal explicitly with the complex racial, ethnic, and religious problems it faces in suburban communities where many Muslim families live. The riots in France in 2005 indicated that many Arab and Muslim youths have a difficult time attaining a French identity and believe that most white French citizens do not view them as French. On 7 November 2005, a group of young Arab males in France were interviewed on PBS, the public television station in the United States. One of the young men said, ‘I have French papers but when I go to the police station they treat me like I am not French.’ The French prefer the term integration to race relations or diversity. Integration has been officially adopted by the state. Integration is predicated on the assumption that cultural differences should be eradicated during the process of integration (Hargreaves 1995). The London subway and bus bombings that killed 56 people and injured more than 700 on 7 July 2005, deepened ethnic and religious tension and Islamophobia in Europe after the police revealed that the suspected perpetuators were Muslim suicide bombers (Richardson 2004). The young men who were convicted for these bombings were British citizens but apparently had weak identities with the United Kingdom and non-Muslim British citizens. Multiple views of citizenship In the discussion of his citizenship identity in Japan, Murphy-Shigematsu (2004) describes how complex and contextual citizenship identification is within a multicultural nation such as Japan. Becoming a legal citizen of a nation does not necessarily mean that an individual will attain structural inclusion into the mainstream society and its institutions or will be perceived as a citizen by most members of the mainstream group within the nation. A citizen’s racial, cultural, linguistic, and religious characteristics often significantly influence whether she is viewed as a citizen within her nation. It is not unusual for their fellow American citizens to assume Intercultural Education 247 that Asian Americans born in the United States emigrated from another nation. They are sometime asked, ‘What country are you from?’ Brodkin (1998) makes a conceptual distinction between ethnoracial assignment and ethnoracial identity that is helpful when considering the relationship between citizenship identification and citizenship education. She defines ethnoracial assignment as the way outsiders define people within another group. Ethnoracial identities are how individuals define themselves ‘within the context of ethnoracial assignment’ (3). Muslims citizens of the United States who have a strong national identity are sometimes viewed by other Americans as non-Americans (Gregorian 2003). Assimilationist theory and citizenship education The community cultures and languages of students from diverse groups were to be eradicated in the assimilationist conception of citizenship education that existed in nations such as the United States, Canada, Australia, and the UK prior to the Civil Rights Movement of the 1960s and 1970s. One consequence of assimilationist citizenship education was that many students lost their first cultures, languages, and ethnic identities (Wong Fillmore 2005). Some students also became alienated from their families and communities. Another consequence was that many students became socially and politically alienated within the national civic culture, as many Muslim youth in French society are today (Lemaire 2009). Members of identifiable racial groups often become marginalized in both their community cultures and in the national civic culture because they can function effectively in neither. When they acquire the language and culture of the mainstream dominant culture, they are often denied structural inclusion and full participation into the civic culture because of their racial, cultural, linguistic, or religious characteristics (Alba and Nee 2003). Teachers and schools must practice democracy and human rights in order for these ideals to be internalized by students (Dewey 1959). When schools and classrooms become microcosms and exemplars of democracy and social justice they help students acquire democratic attitudes, learn how to practice democracy, and to engage in deliberation with students from other ethnic, cultural, linguistic, and religious groups (Gutmann 2004; Osler and Starkey 2009). As Dewey (1959, 13) stated, ‘all genuine education comes through experience.’ Kohlberg’s idea of democratic, just schools exemplifies the concept of democracy in action in schools (Schrader 1990). Kohlberg created a cluster school within a high school in Cambridge, Massachusetts, that ran as a just community. Each individual within the school – whether student or staff – had a vote in deciding school policies. The just community school was characterized by ‘participatory democracy with teachers and students having equal rights, emphasis on conflict resolution through consideration of fairness and morality, and inclusion of developmental moral discussion in the curriculum’ (Kohlberg, Mayer, and Elfenbein 1975). Extensive reform is needed in nations around the world to help teachers actualize democracy and social justice in their curricula, attitudes, expectations, and behaviors (Banks 2009). Multicultural democratic nations need to find ways to help students develop balanced and thoughtful attachments and identifications with their cultural community, their nation, and with the global community. In some cases, such as in the European Union and in parts of Asia, it is also important for citizens to develop a regional identification. Nation-states have generally failed to help 248 J.A. Banks students develop a delicate balance of identifications. Rather, they have given priority to national identifications and have neglected the community cultures of students as well as the knowledge and skills students need to function in an interconnected global world. Cosmopolitanism and local identity Nussbaum (2002) worries that a focus on nationalism will prevent students from developing a commitment to cosmopolitan values such as human rights and social justice, values that transcend national boundaries, cultures, and times. She argues that educators should help students develop cosmopolitanism. Cosmopolitans view themselves as citizens of the world. Nussbaum states that their ‘allegiance is to the worldwide community of human beings’ (4). Nussbaum (2002) contrasts cosmopolitan universalism and internationalism with parochial ethnocentrism and inwardlooking patriotism. She points, however, that ‘to be a citizen of the world one does not need to give up local identifications, which can be a source of great richness in life’ (9). Appiah (2006) – another proponent of cosmopolitanism – also views local identities as important and all identities as multiple and complex. He states that he has ‘always had a sense of family and tribe that was multiple and overlapping; nothing could have seemed more commonplace’ (xviii). Nationalists and assimilationists in nations throughout the world worry that if they help students develop identifications and attachments to their cultural communities they will not acquire sufficiently strong attachments and allegiance to the nation-state. Kymlicka (2004) states that nationalists have a zero-sum conception of identity. However, identity is multiple, changing, overlapping, and contextual, rather than fixed and static. The multicultural conception of identity is that citizens who have clarified and thoughtful attachments to their community cultures, languages, and values are more likely than citizens who are stripped of their cultural attachments to develop reflective identifications with their nation-state (Banks 2004; Kymlicka 2004). They will also be better able to function as effective citizens in the global community. Nation-states, however, must make structural changes that reduce structural inequality and that legitimize and give voice to the hopes, dreams, and visions of their marginalized citizens in order for them to develop strong and clarified commitments to the nation and its goals. The development of cultural, national, and global identifications Assimilationist notions of citizenship are ineffective today because of the deepening diversity throughout the world and the quests by marginalized groups for cultural recognition and rights. Multicultural citizenship and cultural democracy are essential in today’s global age (Kymlicka 1995). These concepts recognize and legitimize the right and need of citizens to maintain commitments both to their cultural communities and to the national civic culture. Citizens must be structurally included within their nation in order to develop a strong allegiance and commitment to it. Students should develop a delicate balance of cultural, national, and global identifications and allegiances (see Figure 1). These three identifications are highly interrelated, complex, and contextual. Citizenship education should help students to develop thoughtful and clarified identifications with their cultural communities and Intercultural Education 249 Cultural Identification The Individual National Identification Global Identification Figure 1. Cultural, national, and global identifications. their nation-states (Banks 2004). It should also help them to develop clarified global identifications and deep understandings of their roles in the world community. Students need to understand how life in their cultural communities and nations influences other nations and the cogent influence that international events have on their daily lives. Global education should have as major goals helping students to develop understandings of the interdependence among nations in the world today, clarified attitudes toward other nations, and reflective identifications with the world community. I conceptualize global identification similar to the way in which Nussbaum (2002) defines cosmopolitanism. Non-reflective and unexamined cultural attachments may prevent the development of a cohesive nation with clearly defined national goals and policies (Banks 2004). Although we need to help students develop reflective and clarified cultural identifications, they must also be helped to clarify their identifications with their nation-states. However, blind nationalism may prevent students from developing reflective and positive global identifications. Nationalism and national attachments in most nations are strong and tenacious. An important aim of citizenship education should be to help students develop global identifications. They also need to develop a deep understanding of the need to take action as citizens of the global community to help solve the world’s difficult global problems. Cultural, national, and global experiences and identifications are interactive and interrelated in a dynamic way (Banks 2004, 2007). A nation-state that alienates and does not structurally include all cultural groups into the national culture runs the risk of creating alienation and causing groups to 250 J.A. Banks focus on specific concerns and issues rather than on the overarching goals and policies of the nation-state. To develop reflective cultural, national, and global identifications, students must acquire the knowledge, attitudes, and skills needed to function within and across diverse racial, ethnic, cultural, linguistic, and religious groups. Strong, positive, and clarified cultural identifications and attachments are a prerequisite to cosmopolitan beliefs, attitudes, behaviors, and the internalization of human rights values. Schools must nurture, support, and affirm the identities of students’ diverse groups if we expect them to endorse national values, become cosmopolitans, internalize human rights values, and work to make their local communities, nation, region, and the world more just and humane. Notes on contributor James A. Banks holds the Kerry and Linda Killinger endowed chair in diversity studies and is the founding director of the Center for Multicultural Education at the University of Washington, Seattle. His most recent book is the Routledge International Companion to Multicultural Education. He is now editing the four-volume Encyclopedia of Diversity in Education for Sage. His books have been translated into Greek, Japanese, Chinese, and Korean. References Alba, R., and V. Nee. 2003. Remaking the American mainstream: Assimilation and contemporary immigration. Cambridge, MA: Harvard University Press. Appiah, K.A. 2006. Cosmopolitanism: Ethnics in a world of strangers. New York, NY: Norton. Banks, J.A. 2004. Introduction: Democratic citizenship education in multicultural societies. In Diversity and citizenship education: Global perspectives, ed. J.A. Banks, 3–15. San Francisco, CA: Jossey-Bass. Banks, J.A. 2007. Educating citizens in a multicultural society. New York, NY: Teachers College Press. Banks, J.A., ed. 2009. The Routledge international companion to multicultural education. New York, NY: Routledge. Banks, J.A., C.A.M. Banks, C.E. Cortés, C.L. Hahn, M.M. Merryfield, K.A. Moodley, S. Murphy-Shigematsu, A. Osler, C. Park, and W.C. Parker. 2005. Democracy and diversity: Principles and concepts for educating citizens in a global age. Seattle, WA: University of Washington, Center for Multicultural Education. Banks, J.A., and J. Lynch, eds. 1986. Multicultural education in Western societies. London: Holt. Bowen, J.R. 2007. Why the French don’t like headscarves: Islam, the state, and public space. Princeton, NJ: Princeton University Press. Brodkin, K. 1998. How Jews became white folks and what that says about race in America. New Brunswick, NJ: Rutgers University Press. Broome, R. 1982. Aboriginal Australians: Black response to white dominance 1788–1980. Sydney: George Allen & Unwin. Castles, S. 2004. Migration, citizenship, and education. In Diversity and citizenship education: Global perspectives, ed. J.A. Banks, 17–48. San Francisco, CA: Jossey-Bass. Clark, C. 2010. Germany’s Angela Merkel: Multiculturalism has ‘utterly failed’. The Christian Science Monitor. http://www.csmonitor.com/World/Global-News/2010/1017/ Germany-s-Angela- (accessed December 11, 2010). De Blij, H. 2008. The power of place. Geography, destiny, and globalization’s rough landscape. New York, NY: Oxford University Press. Dewey, J. 1959. Experience and education. New York, NY: Macmillan. Intercultural Education 251 Gregorian, G. 2003. Islam: A mosaic not a monolith. Washington, DC: Brookings Institution Press. Gutmann, A. 2004. Unity and diversity in democratic multicultural education: Creative and destructive tensions. In Diversity and citizenship education: Global perspectives, ed. J.A. Banks, 71–96. San Francisco, CA: Jossey-Bass. Hargreaves, A.G. 1995. Immigration, ‘race’ and ethnicity in France. London: Routledge. Hirasawa, Y. 2009. Multicultural education in Japan. In The Routledge international companion to multicultural education, ed. J.A. Banks, 159–69. New York, NY: Routledge. Inglis, C. 2009. Multicultural education in Australia: Two generations of evolution. In The Routledge international companion to multicultural education, ed. J.A. Banks, 109–20. New York, NY: Routledge. Joshee, R. 2009. Multicultural policy in Canada: Competing ideologies, interconnected discourses. In The Routledge international companion to multicultural education, ed. J.A. Banks, 96–108. New York, NY: Routledge. Kohlberg, L., R.S. Mayer, and D. Elfenbein. 1975. The just community school: The theory and the Cambridge cluster school experiment. Cambridge, MA: Harvard University, Graduate School of Education. (Eric Document Reproduction Service No. ED223511). Kymlicka, W. 1995. Multicultural citizenship: A liberal theory of minority rights. New York, NY: Oxford University Press. Kymlicka, W. 2004. Foreword. In Diversity and citizenship education: Global perspectives, ed. J.A. Banks, xiii–xviii. San Francisco, CA: Jossey-Bass. Lemaire, E. 2009. Education, integration, and citizenship in France. In The Routledge international companion to multicultural education, ed. J.A. Banks, 323–33. New York & London: Routledge. Lomawaima, K.T., and T.L. McCarty. 2006. ‘To remain an Indian:’ Lessons in democracy from a century of Native American education. New York, NY: Teachers College Press. Luchtenberg, S. 2009. Migrant minority groups in Germany: Success and failure in education. In The Routledge international companion to multicultural education, ed. J.A. Banks, 463–73. New York, NY: Routledge. Martin, P., and J. Widgren. 2002. International migration: Facing the challenge. Population Bulletin 57, no. 1: 1–40. Murphy-Shigematsu, S. 2004. Expanding the borders of the nation: Ethnic diversity and citizenship education in Japan. In Diversity and citizenship education: Global perspectives, ed. J.A. Banks, 303–32. San Francisco, CA: Jossey Bass. Nieto, S. 2009. Multicultural education in the United States: Historical realities, ongoing challenges, and transformative possibilities. In The Routledge international companion to multicultural education, ed. J.A. Banks, 79–95. New York, NY: Routledge. Nussbaum, M. 2002. Patriotism and cosmopolitanism. In For love of country, ed. J. Cohen, 2–17. Boston, MA: Beacon Press. Ong, A. 1999. Flexible citizenship: The cultural logics of transnationality. Durham, NC: Duke University Press. Osler, A., and H. Starkey. 2009. Citizenship education in France and England: Contrasting approaches to national identity and diversity. In The Routledge international companion to multicultural education, ed. J.A. Banks, 334–47. New York, NY: Routledge. Richardson, R., ed. 2004. Islamophobia: Issues, challenges, and action: A report on British Muslims and Islamophobia. Stoke-on-Trent: Trentham Books. Schrader, D. 1990. The legacy of Lawrence Kohlberg. San Francisco, CA: Jossey-Bass. United Nations. 2006. Growth in United Nations membership, 1945-present. http://www.un. org/en/members/growth.shtml (accessed August 23, 2010). Wong Fillmore, L. 2005. When learning a second language means losing the first. In The new immigration: An interdisciplinary reader, ed. M.M. Suárez-Orozco, C. SuárezOrozco, and D. Qin, 289–307. New York, NY: Routledge.
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Running Head: THE 21ST CENTURY LITERACY SKILLS

The 21st Century Literacy Skills
Student’s Name
Professor
Course
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THE 21ST CENTURY LITERACY SKILLS

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The 21st Century Literacy Skills
The 21st century presents a new model of learning. The 21st-century literacy skills are
broadly a learning model in the contemporary world where the learners focus on interactive
learning and development of applicable skills. Unlike the previous system that focused on
developing national heroes, the 21st-century learner is a global citizen with a nationalism interest,
thus they learn to use the knowledge in bettering their nations or the nations they will live in later
on in their future lives. In addition, the 21st-century learner is embracing learning models that may
include sophisticated technology that aid in enhancin...


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