Use Text V to answer questions 26 to 32.
Text V
Literacy as a Multidimensional Concept
An emphasis on the development of literacy as a fluid concept (Knobel and Lankshear, 2014) is one of the most recent advances in twenty-first-century education. To conceptualize literacy, the ability of the learner to make use of language takes precedence in typical Western educational systems. However, as Kern highlights, “literacy is more than a set of academic skills” (2000, 23). It varies depending on the social context and is embedded in cultural practice (Paesani et al. 2016).
Therefore, in order to define it, we must take into consideration the set of resources, sociocultural practices and competences––beyond reading and writing––that enable student interaction, critical thinking, the drawing of conclusions and the application of knowledge to curricular areas and real-world situations (New London Group 1996; Kern 2000; American Association of School Librarians (AASL) 2011; Cooper et al. 2012; Kucer 2014; Paesani et al. 2016; Reyes-Torres 2018; Warner and Dupuy 2018). As such, the multimodal training approach that we propose for the FL class stems from Kern’s notion of literacy, first, “as a process of creating and transforming knowledge” (2000, 29), and second, “as a matter of engaging in the ever-developing process of using reading and writing as tools for thinking and learning, in order to expand one’s understanding of oneself and the world” (40). This involves paying careful attention to language, while also developing a critical awareness of the relationships between texts, images, discourse conventions and sociocultural and digital contexts.
In sum, and in consonance with Kern and other scholars such as the NLG (1996), Steve Kucer (2014), Maria Brisk (2015), Paesani et al. (2016) and Shari Tishman (2018), we define literacy as a dynamic and multidimensional concept whose main aim is to provide twenty-first-century learners with the language skills, visual thinking strategies and dialogic attitudes that are necessary to develop the knowledge that allows them to grasp and evaluate information, organize ideas, exchange perspectives, construct meaning and reflect critically on a variety of sociocultural contexts. In order to foster such a multidimensional approach to literacy in EFL and implement it as an organizing principle (Kress 2010; Serafini 2014), it is necessary that teachers become acquainted with the three dimensions that both Kern (2000) and Kucer (2014) acknowledge as the key components: a) cognitive; b) conceptual; and c) sociocultural.
These dimensions constitute a field of forces that complement one another and are equally important in the process of both teaching and learning, and they also illustrate the multiple facets and fluid nature of literacy.
Adapted from: FERNÁNDEZ, Teresa; REYES-TORRES, Agustín; FERNÁNDEZ, Pilar. A multimodal approach to foster the multiliteracies pedagogy in the English as a Foreign Language context. ATLANTIS: Journal of the Spanish Association of Anglo-American Studies, vol. 42, no. 1, pp. 94–119, 2020. Available at: https://www.atlantisjournal.org/index.php/atlantis/article/view/741. Accessed on: Mar. 21, 2025.
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Texto associado
Use Text V to answer questions 26 to 32.
Text V
Literacy as a Multidimensional Concept
An emphasis on the development of literacy as a fluid concept (Knobel and Lankshear, 2014) is one of the most recent advances in twenty-first-century education. To conceptualize literacy, the ability of the learner to make use of language takes precedence in typical Western educational systems. However, as Kern highlights, “literacy is more than a set of academic skills” (2000, 23). It varies depending on the social context and is embedded in cultural practice (Paesani et al. 2016).
Therefore, in order to define it, we must take into consideration the set of resources, sociocultural practices and competences––beyond reading and writing––that enable student interaction, critical thinking, the drawing of conclusions and the application of knowledge to curricular areas and real-world situations (New London Group 1996; Kern 2000; American Association of School Librarians (AASL) 2011; Cooper et al. 2012; Kucer 2014; Paesani et al. 2016; Reyes-Torres 2018; Warner and Dupuy 2018). As such, the multimodal training approach that we propose for the FL class stems from Kern’s notion of literacy, first, “as a process of creating and transforming knowledge” (2000, 29), and second, “as a matter of engaging in the ever-developing process of using reading and writing as tools for thinking and learning, in order to expand one’s understanding of oneself and the world” (40). This involves paying careful attention to language, while also developing a critical awareness of the relationships between texts, images, discourse conventions and sociocultural and digital contexts.
In sum, and in consonance with Kern and other scholars such as the NLG (1996), Steve Kucer (2014), Maria Brisk (2015), Paesani et al. (2016) and Shari Tishman (2018), we define literacy as a dynamic and multidimensional concept whose main aim is to provide twenty-first-century learners with the language skills, visual thinking strategies and dialogic attitudes that are necessary to develop the knowledge that allows them to grasp and evaluate information, organize ideas, exchange perspectives, construct meaning and reflect critically on a variety of sociocultural contexts. In order to foster such a multidimensional approach to literacy in EFL and implement it as an organizing principle (Kress 2010; Serafini 2014), it is necessary that teachers become acquainted with the three dimensions that both Kern (2000) and Kucer (2014) acknowledge as the key components: a) cognitive; b) conceptual; and c) sociocultural.
These dimensions constitute a field of forces that complement one another and are equally important in the process of both teaching and learning, and they also illustrate the multiple facets and fluid nature of literacy.
Adapted from: FERNÁNDEZ, Teresa; REYES-TORRES, Agustín; FERNÁNDEZ, Pilar. A multimodal approach to foster the multiliteracies pedagogy in the English as a Foreign Language context. ATLANTIS: Journal of the Spanish Association of Anglo-American Studies, vol. 42, no. 1, pp. 94–119, 2020. Available at: https://www.atlantisjournal.org/index.php/atlantis/article/view/741. Accessed on: Mar. 21, 2025.
Text V
Literacy as a Multidimensional Concept
An emphasis on the development of literacy as a fluid concept (Knobel and Lankshear, 2014) is one of the most recent advances in twenty-first-century education. To conceptualize literacy, the ability of the learner to make use of language takes precedence in typical Western educational systems. However, as Kern highlights, “literacy is more than a set of academic skills” (2000, 23). It varies depending on the social context and is embedded in cultural practice (Paesani et al. 2016).
Therefore, in order to define it, we must take into consideration the set of resources, sociocultural practices and competences––beyond reading and writing––that enable student interaction, critical thinking, the drawing of conclusions and the application of knowledge to curricular areas and real-world situations (New London Group 1996; Kern 2000; American Association of School Librarians (AASL) 2011; Cooper et al. 2012; Kucer 2014; Paesani et al. 2016; Reyes-Torres 2018; Warner and Dupuy 2018). As such, the multimodal training approach that we propose for the FL class stems from Kern’s notion of literacy, first, “as a process of creating and transforming knowledge” (2000, 29), and second, “as a matter of engaging in the ever-developing process of using reading and writing as tools for thinking and learning, in order to expand one’s understanding of oneself and the world” (40). This involves paying careful attention to language, while also developing a critical awareness of the relationships between texts, images, discourse conventions and sociocultural and digital contexts.
In sum, and in consonance with Kern and other scholars such as the NLG (1996), Steve Kucer (2014), Maria Brisk (2015), Paesani et al. (2016) and Shari Tishman (2018), we define literacy as a dynamic and multidimensional concept whose main aim is to provide twenty-first-century learners with the language skills, visual thinking strategies and dialogic attitudes that are necessary to develop the knowledge that allows them to grasp and evaluate information, organize ideas, exchange perspectives, construct meaning and reflect critically on a variety of sociocultural contexts. In order to foster such a multidimensional approach to literacy in EFL and implement it as an organizing principle (Kress 2010; Serafini 2014), it is necessary that teachers become acquainted with the three dimensions that both Kern (2000) and Kucer (2014) acknowledge as the key components: a) cognitive; b) conceptual; and c) sociocultural.
These dimensions constitute a field of forces that complement one another and are equally important in the process of both teaching and learning, and they also illustrate the multiple facets and fluid nature of literacy.
Adapted from: FERNÁNDEZ, Teresa; REYES-TORRES, Agustín; FERNÁNDEZ, Pilar. A multimodal approach to foster the multiliteracies pedagogy in the English as a Foreign Language context. ATLANTIS: Journal of the Spanish Association of Anglo-American Studies, vol. 42, no. 1, pp. 94–119, 2020. Available at: https://www.atlantisjournal.org/index.php/atlantis/article/view/741. Accessed on: Mar. 21, 2025.
In relation to the term “whose” in the sentence: “We define literacy as a dynamic and multidimensional concept whose main aim is to provide twenty-first-century learners with the language skills [...]”, select the correct alternative.
Texto associado
Text 1A11-II
“Click!” That’s the sound of safety. That’s the sound of survival. That’s the sound of a seat belt locking in place. Seat belts save lives and that’s a fact. That’s why I don’t drive anywhere until mine is on tight. Choosing to wear your seat belt is as simple as choosing between life and death. Which one do you choose? Think about it. When you’re driving in a car, you may be going 100 km/h or faster. That car is zipping down the road. Then somebody ahead of you locks up his or her brakes. You don’t have time to stop. The car that you are in crashes.
Some people think that seat belts are uncool. They think that seat belts cramp their style, or that seat belts are uncomfortable. To them, I say, what’s more uncomfortable? Wearing a seat belt or flying through a car windshield? What’s more uncool? Being safely anchored to a car, or skidding across the road in your jean shorts? Wearing a seat belt is both cooler and more comfortable than the alternatives. Let’s just take a closer look at your choices. If you are not wearing your seat belt, you can hop around the car and slide in and out of your seat easily. That sounds like a lot of fun. But, you are also more likely to die or suffer serious injuries. If you are wearing a seat belt, you have to stay in your seat. That’s no fun. But, you are much more likely to walk away unharmed from a car accident. Hmmm... A small pleasure for a serious pain. That’s a tough choice. I think that I’ll avoid the serious pain.
Internet: (adapted).
“Click!” That’s the sound of safety. That’s the sound of survival. That’s the sound of a seat belt locking in place. Seat belts save lives and that’s a fact. That’s why I don’t drive anywhere until mine is on tight. Choosing to wear your seat belt is as simple as choosing between life and death. Which one do you choose? Think about it. When you’re driving in a car, you may be going 100 km/h or faster. That car is zipping down the road. Then somebody ahead of you locks up his or her brakes. You don’t have time to stop. The car that you are in crashes.
Some people think that seat belts are uncool. They think that seat belts cramp their style, or that seat belts are uncomfortable. To them, I say, what’s more uncomfortable? Wearing a seat belt or flying through a car windshield? What’s more uncool? Being safely anchored to a car, or skidding across the road in your jean shorts? Wearing a seat belt is both cooler and more comfortable than the alternatives. Let’s just take a closer look at your choices. If you are not wearing your seat belt, you can hop around the car and slide in and out of your seat easily. That sounds like a lot of fun. But, you are also more likely to die or suffer serious injuries. If you are wearing a seat belt, you have to stay in your seat. That’s no fun. But, you are much more likely to walk away unharmed from a car accident. Hmmm... A small pleasure for a serious pain. That’s a tough choice. I think that I’ll avoid the serious pain.
Internet: (adapted).
In text 1A11-II, the pronoun “their” (second sentence of the second paragraph) refers to
Text 4A1-II
You know a nun when you see one. The uniform, known as a habit, is a dead giveaway. But the outfit you’re picturing in your head might look very different from the one worn by the sisters at your local convent. And yet, each ensemble’s meaning is immediately clear. That’s because nuns abide by a sartorial system that is at once endlessly adaptable and instantly recognizable.
That’s an impressive feat for any visual system. In the case of nuns’ habits, that system relies on a standardized combination of symbolic elements. “It’s really a kit of parts”, says Lucienne Roberts, cofounder of a British publishing house devoted to design’s more esoteric subjects. For their latest book, Looking Good: A Visual Guide to the Nun’s Habit , Roberts worked with her team to dissect the dress of nuns from some 40 Catholic orders. The result is a fascinating work of reference on a subject to which you've almost certainly never paid much mind.
The book begins by cataloguing the various components that typically comprise a nun's habit. These may include things like veils, rosaries, tunics, medals, coifs (the cap worn under the veil), and sandals. It's a collection from which each religious order draws some, but not all, of its impeccable elements. This section provides the reader with a visual framework which relies on simple cues to distinguish between religious families.
For instance, many orders of nuns wear some form of girdle, be it a belt, a cord, or a cincture. Each type and subtype of garment carries specific connotations. Franciscan nuns, for instance, favor a cord over a leather belt, to reflect their order's devotion to poverty. Its four knots, plainly visible in the book as an illustration of the Franciscan garb, represent the order's vows of chastity, poverty, obedience, and enclosure.
These are the kinds of minutiae encoded in the book's pages, which the authors color code to differentiate between the various orders. Even the nuns' orientation on the page is significant; some face towards the reader, while others face away. This is to distinguish between sisterhoods that are active in their communities from ones that live cloistered lives, respectively. The book itself, like the habits it analyzes, is a form of information design.
Internet: (adapted).
In the sentence “The book begins by cataloguing the various components that typically comprise a nun's habit” (third paragraph), the word “that” is a pronoun used at the beginning of an adjective clause (a dependent clause that modifies a noun). Besides “that”, other English relative pronouns are “who” and “whose”.
Based on the information above and on formal grammar rules, choose the option that provides a sentence in which the relative pronoun is used correctly.
Texto associado
TEXT II – QUESTIONS 33 to 44
Dear Mayor Estrosi, Mayor Vivoni, Prime Minister
Manuel Valls, Former President Nicolas Sarkozy,
and other French officials who have supported
France’s burkini ban:
My name is Amara Majeed, and I am a 19-yearold Muslim Sri Lankan American. I am a student at Brown University, studying cognitive neuroscience and public policy.
When I look at the photo circulating of a woman in Nice being surrounded by armed police officers as she is coerced into removing her clothing, because French officials deemed the burkini to be inappropriate beach attire, I see infringement on a woman’s right to choose what she puts on her body by a group of white males. I see the scapegoating, ostracization, and criminalization of Muslims in the aftermath of the Nice terror attacks. I am a woman who wears the hijab, and I see an affront to the rights and civil liberties of women like me.
Deputy Mayor of Nice, Christian Estrosi: You have stated that you support this ban on “inappropriate clothing” in the wake of the Nice terror attacks. Mayor Vivoni, you have described the burkini ban as a necessary measure to “protect the population.” Former French president Nicolas Sarkozy, you have labeled the burkini as a symbol of extremism.
Let me respond to all of you by saying this: any conflation of the burkini with terrorism is invalid, virulent, and discriminatory. Tell me, in what way does our way of dress pose a threat to France’s national security? In what way does the burkini propagate hateful, violent ideologies? How is it that our way of dress poses a national security threat, yet some wetsuits, which take on strikingly similar designs to the burkini, aren’t? While France’s highest administrative court has now overturned the ban, the damage has already been done — this attack on the Muslim way of dress only serves as fodder to the already existing rising anti-Muslim sentiment and stigmatization of Muslims in France. If this institutionalized Islamophobia and fearmongering is being perpetrated by French officials and authorities, I fear how the general public’s poor treatment of hijab-clad women may be exacerbated in the coming weeks. We’re all well aware that hate crimes and violence targeting Muslim women wearing the hijab is not a new phenomenon in France.
As one burkini-clad woman who was forced to leave the beach states, “Because people who have nothing to do with my religion have killed, I no longer have the right to go to the beach.” In the eyes of many authority figures, our religious identity in and of itself is incriminating. Our way of dress is incriminating. Our sheer existence is incriminating.
Many of you have called the hijab an emblem of oppression. In April, France’s Minister for Women’s Rights equated women who choose to wear the hijab with “Negroes who were in favor of slavery.” More recently, France’s prime minister stated that the burkini is a tool of “enslavement,” and former French President Sarkozy insinuated that hijabclad women are imprisoned.
I am genuinely tired of individuals like you imposing your brand of colonial feminism on us and telling us that we are oppressed, that we have been indoctrinated, that this was not our choice, and that we need to be unshackled. Instead of continuing to pursue these offensive and failing attempts at liberating us, I implore you to liberate yourselves from this white savior complex and recognize that we don’t need your saving. The hijab does not oppress me. For me, the hijab is a symbol of feminism and freedom of expression — so who are you to invalidate my experiences, to invalidate a fundamental, inextricable aspect of my identity, and to label me as enslaved, as imprisoned, as oppressed? By depriving us of our rights to dress the way we want, by making public spaces inaccessible to us, by publicly humiliating us and coercing us to remove some of our clothing while we are trying to enjoy a day at the beach — you are oppressing us.
My news feed has been saturated with people posting photos of a Muslim woman at a beach being forced to strip, captioned with outrage and vitriol towards this form of discrimination. While your support of our rights is appreciated, I ask that you refrain from doing a disservice to this individual by circulating this photo. It may not seem like you are violating a woman’s privacy and liberties by sharing a picture revealing her arms or shoulders, but it is incumbent upon us to understand that she did not freely choose to show those parts of her body in public. Even if the intent is to excoriate the burkini ban while circulating these photos, I implore you to not be complicit, whether directly or indirectly, in systems of oppression that are stripping women, literally, of their right to choose what they wear.
Yours truly,
Amara Majeed – a muslin woman
(Source: http://www.bustle.com/articles/180721-an-open-letter-tofrench-officials-who-support-the-burkini-ban-from-a-muslim-woman)
Dear Mayor Estrosi, Mayor Vivoni, Prime Minister
Manuel Valls, Former President Nicolas Sarkozy,
and other French officials who have supported
France’s burkini ban:
My name is Amara Majeed, and I am a 19-yearold Muslim Sri Lankan American. I am a student at Brown University, studying cognitive neuroscience and public policy.
When I look at the photo circulating of a woman in Nice being surrounded by armed police officers as she is coerced into removing her clothing, because French officials deemed the burkini to be inappropriate beach attire, I see infringement on a woman’s right to choose what she puts on her body by a group of white males. I see the scapegoating, ostracization, and criminalization of Muslims in the aftermath of the Nice terror attacks. I am a woman who wears the hijab, and I see an affront to the rights and civil liberties of women like me.
Deputy Mayor of Nice, Christian Estrosi: You have stated that you support this ban on “inappropriate clothing” in the wake of the Nice terror attacks. Mayor Vivoni, you have described the burkini ban as a necessary measure to “protect the population.” Former French president Nicolas Sarkozy, you have labeled the burkini as a symbol of extremism.
Let me respond to all of you by saying this: any conflation of the burkini with terrorism is invalid, virulent, and discriminatory. Tell me, in what way does our way of dress pose a threat to France’s national security? In what way does the burkini propagate hateful, violent ideologies? How is it that our way of dress poses a national security threat, yet some wetsuits, which take on strikingly similar designs to the burkini, aren’t? While France’s highest administrative court has now overturned the ban, the damage has already been done — this attack on the Muslim way of dress only serves as fodder to the already existing rising anti-Muslim sentiment and stigmatization of Muslims in France. If this institutionalized Islamophobia and fearmongering is being perpetrated by French officials and authorities, I fear how the general public’s poor treatment of hijab-clad women may be exacerbated in the coming weeks. We’re all well aware that hate crimes and violence targeting Muslim women wearing the hijab is not a new phenomenon in France.
As one burkini-clad woman who was forced to leave the beach states, “Because people who have nothing to do with my religion have killed, I no longer have the right to go to the beach.” In the eyes of many authority figures, our religious identity in and of itself is incriminating. Our way of dress is incriminating. Our sheer existence is incriminating.
Many of you have called the hijab an emblem of oppression. In April, France’s Minister for Women’s Rights equated women who choose to wear the hijab with “Negroes who were in favor of slavery.” More recently, France’s prime minister stated that the burkini is a tool of “enslavement,” and former French President Sarkozy insinuated that hijabclad women are imprisoned.
I am genuinely tired of individuals like you imposing your brand of colonial feminism on us and telling us that we are oppressed, that we have been indoctrinated, that this was not our choice, and that we need to be unshackled. Instead of continuing to pursue these offensive and failing attempts at liberating us, I implore you to liberate yourselves from this white savior complex and recognize that we don’t need your saving. The hijab does not oppress me. For me, the hijab is a symbol of feminism and freedom of expression — so who are you to invalidate my experiences, to invalidate a fundamental, inextricable aspect of my identity, and to label me as enslaved, as imprisoned, as oppressed? By depriving us of our rights to dress the way we want, by making public spaces inaccessible to us, by publicly humiliating us and coercing us to remove some of our clothing while we are trying to enjoy a day at the beach — you are oppressing us.
My news feed has been saturated with people posting photos of a Muslim woman at a beach being forced to strip, captioned with outrage and vitriol towards this form of discrimination. While your support of our rights is appreciated, I ask that you refrain from doing a disservice to this individual by circulating this photo. It may not seem like you are violating a woman’s privacy and liberties by sharing a picture revealing her arms or shoulders, but it is incumbent upon us to understand that she did not freely choose to show those parts of her body in public. Even if the intent is to excoriate the burkini ban while circulating these photos, I implore you to not be complicit, whether directly or indirectly, in systems of oppression that are stripping women, literally, of their right to choose what they wear.
Yours truly,
Amara Majeed – a muslin woman
(Source: http://www.bustle.com/articles/180721-an-open-letter-tofrench-officials-who-support-the-burkini-ban-from-a-muslim-woman)
