166 The Reading Matrix Vol. 7, No. 1, April 2007

166 The Reading Matrix Vol. 7, No. 1, April 2007 USING NEWSPAPER ARTICLES TO DEVELOP STUDENTS’ READING SKILLS IN SENIOR HIGH SCHOOL Eleni Bndaka [email protected] [email protected] Abstract _______________ The aim of this paper is to present a reading lesson which was initially designed for the students of Peiramatiko Senior High School (Experimental Senior High School) of Patras, Greece and more specifically for class A of Senior High School. The main aim of the lesson was to develop the students’ reading skills using a newspaper article and help students gain confidence when faced with authentic texts. The planning of the lesson is based on the belief that students should be exposed as much as possible to authentic reading texts so that they are given the chance to encounter real language and not only the made up language of coursebooks. ______________ The Greek Context English in Greece is taught as a foreign language from grade 3 (age 8) of Primary School up to class C of Senior Secondary School (age 18). In Primary schools except grade 3, the coursebooks used are provided by the Ministry of Education. It is a series consisted of three coursebooks written by a group of teachers under the guidance of the Pedagogic Institute approximately fifteen years ago. For grade 3 of primary school the teacher of every school can choose a book from the free market, because the teaching of English was introduced for this grade only two years ago. For Junior and Senior High Schools the coursebooks used are selected by the teachers of every school from the free market. English is taught three times per week in Primary school, in Junior High School and in the first class of Senior High School while in the second and third classes of

Senior High School it is taught two times per week. The teaching periods are 50 minutes each for the Primary School and 45 minutes for the Junior and Senior High Schools. Apart from this, English is taught in private schools and for those seeking for a job holding a certificate of English language proficiency is sine qua non. Thus, it is obvious the knowledge of the English language holds a prominent position in the job market and it is very much appreciated in Greek society. 167 At the moment Greece is undergoing a phase of change and coursebooks are being written for Primary schools and Junior High Schools by groups of teachers under the guidance of the Pedagogic Institute. The Teaching Situation The learners referred to in this paper are the students of Peiramatiko Senior High School (former Protypos School of Patras). The level of the students ranges from intermediate to upper intermediate and most of them are highly motivated and ambitious. The school is famous for the high passing score in Panhellenic examinations for the University entrance examinations. Admission to school is decided by lot and not examinations as it used to be in the past but there is some kind of selfselection because of the level of the high standards of the school. The class, the lesson was meant for in the first place, consisted of thirty, 15-year old, monolingual boys and girls. The lesson was first delivered in January 2000 and since then it has been used with various classes with the same aim and for as long as the writer of the article was the English language teacher of the school. As mentioned earlier there is a coursebook in use selected by the teacher, as prescribed by the Ministry of Education, to match the needs and level of the students’ knowledge of the language. However, quite often newspapers and magazines are used to develop the students’ reading skills because even upper intermediate students have

difficulty and feel uncomfortable when coping with real language either written or spoken because they have rarely been exposed to it. That is why newspapers and magazines are used to familiarize students with authentic sources of reading, retrain them use mother tongue reading skills and make them efficient and independent readers. Criteria Taken Into Consideration for the Teaching of Reading Reading is usually defined as the ability to extract meaning from written text. Like all the other skills it has to be taught and developed and the ultimate goal of EFL(English as a Foreign Language) teachers should be to train their learners to acquire strategies in order to read and understand comfortably and hopefully make them efficient, independent and active readers. In the long history of EFL, reading has always played the most important role but until rather recently it meant reading aloud specially written texts, built round a grammatical structure, explaining the unknown words and answering comprehension questions. Developments in sociolinguistics, discourse analysis, psycholinguistics and pedagogy have revitalized both the selection of the teaching materials as well as the teaching approach. An important factor that affected the design of new teaching materials is that there have been changes in the understanding of the nature of the reading process. In the light of the findings of both research and theory reading is no longer viewed as a passive skill or a process of decoding but as an active or better as an interactive one since it is accepted that readers interact with the text while reading An important aspect which needs to be taken into consideration when designing reading courses is the selection of the text. Reading texts can be authentic, adapted or specially written. The term “authentic text” emerged in the late ‘70s and it is “an indispensible feature” of communicative approach. (Williams, Moran, 1989: 219) Authenticity has been discussed, questioned and given many interpretations

since then. Authentic texts are argued to be more interesting and offer learners an experience of real168 world texts by exposing them to real language used for communication. (Grellet, 1981:7) Although the term has been given a lot of definitions the most widely held one is “any text which has not been specially produced for language learners is authentic” (Davies, 1984: 185) as opposed to adapted or specially written ones for classroom use. Description of the Article The article selected to be used for the development of the reading skills is a two-page article-survey published in Daily Mail on November 23, 1999 under the title “So just what’s in your handbag?” On top of the two pages and just under the title appears a big photograph of a woman holding a fashionable handbag. The introduction of the article refers to a recent survey commissioned by Horsham Museum in West Sussex to accompany its exhibition on handbags through centuries. Some findings of the survey are mentioned as for example, how many must-haves the average woman can carry in her bag, the contents, the essentials or less likely essentials of a woman’s handbag etc. The introduction is followed by the interviews of nine women who talk about their handbags. More specifically there is a photograph of every woman and information about her job and marital status. These are followed by the description of every woman’s handbag, there is reference on other handbags the women have in their possession as well as detailed information about the contents of their bags. All these come under the titles: the bag, other bags, the contents. At the end every woman talks about her handbag and what it means to her which comes under the title Leslie says, Jessica says etc, (the woman’s interviewed) name. The criteria that were taken into consideration for the selection of the article were; suitability, readability, exploitability (Nutall, 1996: 17). The suitability

criterion for the girls is quite obvious as for the boys it was considered that the topic is related to the students’ experience and prior knowledge of the world (Widdowson, 1079: 180; Grellet, 1981: 9). The exploitability of the text was considered to be high due to its length, structure, interesting topic and real language. Finally the readability criterion was considered to be met by the article mainly because of its structure but its length led to jigsaw reading (Nutall, 1996: 209). Each student has to read about three women in the article and then exchange information with the two more students who have the rest of the information. Lexical difficulty was anticipated mainly because students were exposed to bookish English but thought to be challenging for both the students and the teacher. Description of the Lesson The lesson is organized and divided into the three classic stages, prereading, while reading, post-reading (Appendix I). The pre-reading questions T1, T2, T3 (Appendix I) serve as warmer and their specific aim is to generate the students’ interest, help them predict the topic, create an interest in it, make them have expectations about the content (Grellet, 1981: 18) and above all provide them with a reason to read (Johnson & Morrow, 1981:89). The prereading questions in the worksheet A 1,2,3 (Appendix II) help students to make hypothesis about the content of the article and encourage them to read the introduction of the article in order to confirm or reject because as Goodman argues while reading process progresses decisions are made to be confirmed, rejected or refined (Goodman in Widdowson, 1979: 174). 169 At this point of the lesson each student is given a photocopy a worksheet and a photocopy of the interviews of three women in the article. As mentioned elsewhere there are nine women interviewed in the article. It is considered necessary that the

students be given an awareness of the nature and structure of the article as each student has only part of the article to work on.. Because the students will be asked for homework to produce similar written texts, interviews as well as statistics of their own should be aware of what a survey might require so that they know beforehand what they are expected to do, become involved and be given simulated real life reason (Nutall, 1999: 172; Richards, 1990: 39). Because of the nature of the article filling grids was thought to be a most suitable, nonverbal, while reading activity. Each student has to read the interviews of three women, scan for specific information and transfer it to grids 1 and 2 in the worksheet (Appendix II). The completed grids are later used to integrate reading with speaking as students have to use them for the completion of grid 3. Activity C in the worksheet requires scanning for question 1 and skimming for the gist through the last part of the interviews for questions 2 and 3. Skimming could be developed only in this part of the article and it was considered necessary that this skill not be neglected since all the previous activities require scanning the text. The activity devised for the post reading stage (activity D, grid 3) is the completion of a longer grid which requires student – student interaction because in order to be completed students have to seek for information they do not have (Nutall, 1996: 209). Thus reading is integrated with speaking and note keeping. Apart from this, it provides students with the material they need for their homework. The activities (E a, b in appendix II) designed for homework integrate reading with speaking and writing because as Widdowson suggests (1979: 144) the teaching of language for communication calls for an approach which bring linguistic skills and communicative abilities into close association with each other. More specifically the first

activity for homework requires students to interview either their mothers or a friend and fill boxes 4 in grids 1 and 2. Then they have to produce similar texts to the ones in the article using the same titles e.g. the bag, the other bags, the contents etc. The second homework activity requires students to use the information from the grids and their interviews and work out their own statistics. Conclusion The lesson described in this paper was an attempt to help the students develop their reading skills through the exploitation of an authentic reading text. Authenticity has been discussed and given many interpretations since it first appeared in ELT. The view held by Grellet (1981: 8) “authenticity means that nothing of the original text is changed and also that its presentation and layout is retained” was adopted for the planning of this lesson. Another aspect that was taken into consideration when planning the lesson was the teacher’s role. Since reading in real life means mainly reading alone silently and for some purpose (Grellet, 1981: 8), the teacher’s role was thought to be more active during he pre reading stage when students have to be motivated, provided with a reason to read and prior knowledge has to be activated. Therefore, it is obvious that this part is more teacher centered but as the reading session progresses the lesson becomes more learner centered and the students are left alone to interact with the text. Also student – student interaction 170 was given attention and the post reading stage was thought to be the most appropriate for it and so the lesson becomes learner centered with the students interacting and the teacher monitoring their progress. The activities assigned for homework were planned in the light of skill integration because as suggested by Grabe (1991: 394-6) skill integration reinforces learning. 171

Pangalay Pangalay (also known as Daling-Daling or Mengalai in Sabah) in is the traditional “fingernail” dance of the Tausūg people of the Sulu Archipelago and Sabah.[1] This dance is the most distinctively Asian of all the Southern Philippine dances because dancers must have dexterity and flexibility of the shoulders, elbows, and wrists[2] – movements that strongly resemble those of “kontaw silat,” a martial art common in the Malay Archipelago. The Pangalay is performed mainly during weddings or other festive events[1]. The male equivalent of the Pangalay is the Pangasik and features more martial movements, while a pangalay that features both a male and female dancer is called Pangiluk. The original concept of the Pangalay is based on the pre-Islamic Buddhist concept of male and female celestial angels (Sanskrit: Vidhyadhari, Bahasa Sūg: Biddadari) common as characters in other Southeast Asian dances. Neighboring Samal and Bajau peoples call this type of dance, Umaral or Igal, and they sometimes use bamboo castanets as substitutes for long fingernails.[2] A modern variant of this dance popular among the peoples of Mindanao, Sulu and Sabah is called Pakiring, and emphasizes movement of the hips (kiringkiring) more than the traditional dance. It is performed to electro versions of traditional songs and is fast overtaking the traditional Pangalay in popularity at weddings. Subli Subli is a folkdance in the Philippines. It is considered a favorite of the people of the barrios of the municipality of Bauan, Batangas. It is a ceremonial worship dance performed in homage to the Holy Cross referred to in the vernacular as Mahal Na Poong Santa Cruz. History The dance originated some three hundred years ago in the barrio of Dingin, Alitagtag, Batangas. According to a research made by Dr. Elena Mirano, the word "subli" came from the old Tagalog word "sobli" meaning "salisi" or "exchange of place". Exchange of place is a prominent feature of the dance subli.

Subli is the dance portion of a devotion performed in honor of the Mahal na Poong Santa Cruz, a large crucifix of anubing wood with the face of the sun in silver at the center. The icon was discovered in the early decades of Spanish rule in what is now the town of Alitagtag, Batangas. The Mahal na Poong Santa Cruz is the patron of many towns in the area, notably the ancient town of Bauan, Batangas. The subli consists of a long sequence of prayers in verse, songs, and dances, performed in a fixed sequence. The verse recounts the first journey of the early subli performer, or manunubli, through the fields, hills, and rivers of Batangas in search of the miraculous cross. Sections of verse are sung to a fixed skeletal melody, or punto, which may be elaborated on in a different way by a different subli troupe. About five of these punto are used in a complete subli performance. These sections may be divided further into various fixed dance patterns involving one, two or eight pairs of men and women. These numbers seem to be the norm in Bauan, although other towns may have formations involving three pairs at a time. The stances, gestures, and movements of the male dancers are freewheeling and dramatic, consisting of leaping, striking the ground with wooden bamboo clappers held in both hands known as kalaste, and other movements suggesting the martial arts. The women circle on halftoe, performing the talik, small refined gestures with wrists and fingers, their fingers grazing their small-brimmed hats and alampay, a triangular scarf worn loosely over the shoulder, that are the essential parts of their costume. They dance and sing to the rhythm beaten out by a stick on the tugtugan, a goblet-shaped, footed drum of langka wood with a head made of iguana skin. E.R. Mirano source: http://www.accu.or.jp/ich/en/arts/A_PHL4.html The province of Batangas has a rich cultural tradition especially in the field of dance and music. Among these traditions is the Subli of which, it was told, originated in the town of Bauan, Batangas. According to Miguela "Mila" Maquimot, there once lived a couple in Dingin, Alitagtag. The husband was of the jealous type and a drunkard. The wife was the one who mainly did the work, one of which was fetching water from a well to the water jar wherein they drank water from. One time, the husband went home drunk and there was no water in the big water jar so the wife went to the well to get some. By the well was wood from which sprung water. And on that wood, the woman noticed a naaginging doll. Because of this, many towns sought to get the wood but no one could lift it. So the people from Bauan, together with their parish priest, went to the well and looked at the doll. They sang and danced the subli, and were gladdened when they were able to lift the wood. They carved the wood into a saint. Their patron saint is Sta. Elena, but is referred to as Sta. Cruz. The dancing of subli was passed on from their ancestors who were once subli dancers. They watched the performances of their elders veteran in dancing the subli. Afterward, the youngsters would gather and dance bit by

bit until they learn the dance steps. And whenever they dance, they dance before their saint. Ms. Maquimot was only 12 years old when she became a subli dancer. According to her, she and her co-dancers are no longer struck by stage fright whenever they dance the subli because they are already used to performing before an audience. She and her co-dancers were discovered on Batangas City Day, where they participated and won in a subli dance competition. From then on, they have gone to many places to dance the subli, with the help of Ed Borbon, who was the organizer or manager of the group. As director of cultural affairs in Batangas, Borbon would contact Ms. Maquimot whenever there are occasions for them to dance in. The group has danced at the Manila Hotel, Intramuros, Folk Arts Theater, Nayong Pilipino, Cultural Center of the Philippines, and even in places outside the Philippines. The group of Miguela Maquimot at Abdon Cruzat have gone to Washington, D.C. from June 21 to July 5 as representatives of the Philippines. The Philippines was the only place that performed as an independent nation. The USA was represented by Wisconsin, while the Baltic nations were represented by Estonia, Latvia, at Lithuania. During that period, they danced constantly. And on October 21, they danced again in Manila. They also dance in Batangas during the senior citizens day, Batangas Day and women's organization day. Aside from that, they also teach subli in various schools including Sta. Teresa College, Lyceum and PBMIT. They have attained various awards such as a plaque of appreciation from the CCP, trophies and certificates. Even those whom they have taught have also won first place in the subli competition back in July 25, 1995. Many sulbi dancers begin learning subli at the age of 12, during the start of teen years when young girls and boys are not yet getting married and are merely at the stage of courtship. Subli is not mainly a courtship tradition, but courtship has become an element of the dance. The dance movements reflect the good actions and attitude that is expected of these young girls and boys as they grow into adulthood. According to Ms. Maquimot, subli is a religious vow in exchange for blessings, such as the passing of board examinations or the healing of the sick. source: http://www2.mozcom.com/~batangan/news/schools/ojt/subli.htm THE subli is not just a dance or sayaw; it has also been described as a kaugalian which implies something more enduring and a panata that hints at spirituality, specially because the panata or vow is to the Mahal na Poong Santa Krus. In Lumang Bauan (southern tip of the Taal volcano area in Batangas) it is also called a laro which, in turn, is composed of tula, dasal, sayaw at musikang pantinig. But to fully understand the significance of the subli in our national repertoire of dances, one is advised to study the kalikasan around it, which I think means, its social context and gawaing panlipunan.

My source of information is Dr. Elena Rivera Mirano’s edifying book, Ang mga Tradisyonal na Musikang Pantinig sa Lumang Bawan Batangas. This work, an original and valuable contribution to cultural studies, was published in 1997 by the National Commission on Culture and the Arts. I cannot imagine reading and studying about the subli in a language that is not native to these islands. Unfortunately, I have to write most of this article in English which is so alien to the subli. The Mahal na Poong Santa Krus plays a central part in the subli; the emblematic and decorative installations, performances and other art forms related to the subli revolve around the wooden cross draped with a white fabric similar to the stole placed on the Holy Cross of Jesus during Easter. According to Dr. Mirano in ancient times natives living around the Taal volcano area would plant wooden crosses around the crater, or even immerse these in the crater itself to ask the Poon to save them from Nature’s wrath. Could that have been a tradition even before the Spaniards came? Is the cross (two pieces of wood tied together) a universal design shared by many civilizations? After all, the crucifixion was already the death penalty even before Jesus Christ was born. Spotting all those wooden crosses impaled on the Taal Volcano, the early Spanish missionaries must have been amazed at the coincidence and re-shaped the tradition to fit the Christian mold. My conjecture, according to Dr. Mirano, cannot be proven by documentary evidence. The Poong Santa Krus was first described in Gaspar de San Agustin’s Conquista De Las Islas Filipinas (1565-1615) as "una cruz muy grande…por ser de una pesada madera llamada anivion…" which in the local dialect was anubing. Fr. San Agustin also wrote that in 1611, natives placed the cross in the mouth of the crater to silence the volcano. Consecuently, he concluded inhabitants of Alitagtag used the cross to ward off evil spirits; they believed it had innate powers, that it could travel, summon stars to surround it with dazzling light and reduce or increase its weight depending on the message it meant to impart. In Juan Noceda and Pedro San Lucar’s VOCABULARIO DE LA LENGUA TAGALA (1860), subli was defined as "…pasear cruzando por alguna calle…hurtar el cuerpo a quien le quiere hablar…las mudanzas de baile, o danzar cruzando. Magsoblian cayong sumayao. La persona por quien sinosoblian…" Imagine, Spangalog in the XIXth century! More recently, a study of native dances by Francisca Reyes-Aquino, published in 1935 and reprinted in 1953, attempted an etymological analysis of "subli" as coming from the word "subsob" and "bali" which was how the male subli dancers looked. Mislead by that description, Quijano de Manila (Nick Joaquin, National Artist for Literature) considered the subli irrefutable evidence that the Philippines is a matriarchal society. Dr. Mirano’s research has belied both Aquino and Joaquin. In her book, Elenita Rivera Mirano celebrates the mysterious refinements of the subli which is all of sayaw, panata, laro, kaugalian, ritwal and musikang pantinig. The good news is that the tradition is kept alive in many towns in Batangas. (by Gemma Cruz Araneta)

source: http://www.mb.com.ph/issues/2007/05/29/OPED2007052994877.html

Submitted by Madel B. Alzona Submitted to Mr.Samuel Catabay I-Tamarind