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Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
Reading, Internet, and Family Communication: Study of Cultural Globalization  Challenges
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Reading, Internet, and Family Communication: Study of Cultural Globalization Challenges

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  • 1. Reading, Internet, and FamilyCommunication: Study of Cultural Globalization Challenges Heyam Hayek Unit Head/ Cultural Programs and Activities Qattan Centre for the Child September 23, 2011
  • 2. Reading, Internet, and Family Communication: Study of Cultural Globalization Challenges Heyam Hayek Unit Head/ Cultural Programs and Activities Qattan Centre for the Child September 23, 2011 2
  • 3. Reading, Internet, and Family Communication: a Study of Cultural Globalization ChallengesAbstract:Applied science and technology has changed rapidly over the past four decades, particularly inthe field of information technology and telecommunications. This series of changes is consideredto be the third revolution in human civilization. The world has become, therefore, as a smallvillage that reduces distances between people and accelerates the time wheel. Millions of peoplein different cultures, knowledge levels, languages, and locations are now able to communicateand interact in real time (audio and video). Hence, this technology might interfere with the user‟sculture and privacy by promoting diversity of, for instance, culture, behaviour, and/or dailylifestyle.This might make the relationship between the generations weaker or more complex. Theemergence of Information and Communication Technologies (ICTs) could have a negative socialimpact on family relations, especially in the Arab world. ICT could undoubtedly affect Arabicculture, which has inherited specific themes and characteristics over thousands of years.Cultural globalisation via the Internet tends to exclude or homogenise local heritages. Today weare, therefore, obliged to study changes in attitudes about communication within Arab families,and specifically Palestinian families. First, we must figure out the role of cultural and socialinstitutions in facing and responding to the emergence of ICT. Second, how can the narrative ofgrandparents and parents be developed in its historical context? Third, how can reading beintegrated into social activities to maintain a coherent society in light of cultural globalisation?And finally, what are the methods to conduct this integration in light of technological changessuch as e-reading?Therefore, this study attempts to answer the previous questions. An exploration research will beimplemented to figure out the current activities by Palestinians institutions for enhancingreading and its skills in the studied society.IntroductionMillions of people go online daily.. Some dedicate most of their lives to the online community.Rather than other forms of social life which cause isolating users in a virtual world. Thesestrange phenomena in Arab culture which is based on dialogue and communication betweensociety and families members, which known as the extended family, where the father and theson, and grandfather, all in the same house. Children no longer feel the kindness and the warmfeelings of their mother and father, they get while reading stories to them. Grandpa and 3
  • 4. Grandma no longer have important role in the lives of children. Father and mother on the Internet chatting with friends from other worlds, or they browse the Web sites. Children playing on the internet and browsing lots of sites that may contain good and bad contents. They become addicted to their presence on the Internet, which causes a state of alienation from reality. Grandmother or grandfather living in a world of memories because of a lack of communication with them, there is no longer family meetings attended by different generations who enjoy reading whether written or oral. The existence of the Internet and the consequences of cultural globalization reduce the opportunities of society and people communication. They have lost their solidarity and collaboration, which was linked by sitting together and practice many activities like reading and listening to stories and news. Reading Like other language skills, an essential skill for human communication, this communication that convey the culture and heritage from generation to generation, and promote warm relations that are based on love, brotherhood and solidarity. Palestinian Generations A generation being defined as an identifiable group that shares birth years, age, location, and significant life events at critical developmental stages (Kupperschmidt, 2000)i In this paper we divide Palestinian generation into three ``generations, each with uniquePolicy components, related to the social, economic and political characteristics of its period in history. Palestinians who were Palestinians who were born Palestinians who were born born before and in the from(1957- 1977) from (1978- 1995) first years of 54- 34 years old in 2011 33_16 years old in 2011 Nakba(1938-1956) 73- 55 years old in 2011 General Between 600,000 and Lived through the period of Palestinians born and raised view 700,000 Palestinians were struggle and the Palestinian under Israeli occupation: jil al- made refugees by the commando operations intifada, the intifada summer of 1949. jil al-thawra—the generation. This was a —jil alnakba— revolutionary generation generation composed of as having failed to resist teenagers as much as it was of the Zionist conquest.ii children (some as young as nine-years-old), who confronted Israeli soldiers openly despite the imbalance of power atfal al-hijara or the “children of the stones” Hero Jamal abd el naser and Yasser Arafat, Hawatmeh Shaheed(a religious term in &symbol Abd al-Qadir al-Husayni and George Habash, who Islam, meaning both "witness" who were heroes for them were heroes for them and "martyr” 4
  • 5. "Return Key" Koffiyeh, symbol of the fight Patriotic songs and poems The key symbolizes the and the struggle glorifying the atfal al-hijara right of return for were Palestinian refugees produced with gusto , worldwide symbols of struggle and sacrificeFashion Traditional clothing Keep Palestinian traditional Islamic clothes. Hejjab in costumes beside modern addition to the latest fashion fashion for young people, such as shirt & pants and short dresses for girlsLifestyle Agricultural Community Relief and international aid, Multitaskers , they don‟t focus Extended family Work within the Israeli as they‟re more distractible characterized by solidarity territories, Relations of the Disintegrated relations as a and integration. camp associated with the result of Ideological extremism differences of RefugeesValue Social participation, Solidarity, sacrifice, contradictory value systems:System bravery, and uncertainty, Commando revolutionary the most liberal and democratic freedom, power of self- work and the most extremist Islamic, esteem, Domination, and sometimes existing inside one responsibility and the same person Have high affiliation for home and landCultural The opening of Arab Palestinian universities such e- learningicons College in Jerusalem and as Birzeit University and An- Virtual app. cinema in Jaffa Najah National University (24/7 on internet).View of Return back to their land Double vision; some have as Pessimistic vision, Tomorrowthe one day optimistic view on return, is a dark tunnelFuture and others possessed a pessimistic view on return 5
  • 6. These generations that the Palestinian table shows, indicates some features of living together inthe same family within the Palestinian community adding another important factor represented inthe return of the Palestinians from abroad. After years and for some, decades of living inforeign countries and cultures, these Palestinian “Returnees” bring with them not only theirdesire to contribute to the new state, but also new ideas and values from abroad. Many of these“new” ideas are really Western ideas that are clashing with Palestinian-Arab cultural traditionsand beliefs.This mode of living, and this difference of intellectual and cultural enhance to deepen the gapbetween the generations which appears in many forms of disagreement, contradiction anddivergence in certain matters regarding their attitudes, values, closeness, and communication.This lack of understanding of social, moral, political, musical, sartorial or religious opinionsleads to lack of acceptance, which is the primary reason why families break and why all this gapbetween the Palestinian generation .Models for institutional efforts to frame the reading as a link between the generationsOne concept of the generation gap is that parents and offspring have different values and beliefs.As a result, many parents fear that they will lose influence on their children when peer pressurebecomes too highly valued. Parents and their children find it hard to learn from each other, sothey point their fingers at each other instead. In Palestine there are few contributions for culturalinstitutions and organizations to link between Palestinian generations like:  Qattan Center for the child  Tamer Institute for Community Education  Cultural gatherings such as Salon "NOONQattan Centre for the Child in Gaza City, which boasts over 100,000 volumes and a variety ofother library and information services, was established to compensate for the lack of incentivesand opportunities, both socially and in the traditional educational system, for children to nurturetheir curiosity, expand their knowledge and facilitate their access to outside cultures. It also aimsto cultivate children intellectually, emotionally and socially in order to enable them to becomeactive and effective social beings within the context of an increasingly globalised world.How Qattan Centre for Child bridges the gap between generations?Qattan Centre for Child have many efforts to improve links between the young and oldergenerations, through intergenerational programs as deliberate attempts to connect the old andyoung through program activities that have shown to produce desirable outcome and increasinglyrecognized as an effective tool to close the generation gap 6
  • 7. Qattan Centre for the child bridging the Gap generation through a variety of activities, involvingadults and children, for example  Hekayat Jady( My Grandfather tales)  Family Literacy  Qattan clubs  Reading workshops  Computer Literacy  Open days ( all community share in this events ) ... etc. Here we will introduce a simple explanation for some activities in order to acquire insight into the nature of these activities designed to reduce the gap between generations:Hekayat Jady In Qattan Center for the child , we can no more assume that strong bonding will certainly existbetween the generations, even when three generations live under the same roof. Grandparentswho are alone the whole day may feelisolated in a three-generationalhousehold; even when their children andgrandchildren are at home in the evening,For this, It was necessary for cultural andcommunity centers in Palestine to adaptthe activities of these elderly people whichhelp them return to normal life and givethem the sense that they have value insociety and can provide useful servicesto others. From this point HekayatJady program was released.Older generations in Hekayat Jadyprogram tell stories and tales for childrenabout the history of Palestine, the customs and traditions of the Palestinian cities, Use narrativespeech and story reading to enhance childrens knowledge of Palestinian culture and veer a childtowards values that can become principles for life. Hekayat Jady program offer a high-impactexperience for the new generations.Senior citizens in Palestine will contribute mightily to the nurturing, mentoring, and academicsuccess of Palestinian children who are struggling with the effects of:  Israeli wars  Division between the two parts of the country (Gaza - West Bank)  Internal conflict (Hamas - Fatah)  Different affiliations and poverty. 7
  • 8. Computer literacy program Computer literacy is a great way to bridge generation Gap, Reduce the technology gap between generations involved in the Qattan Center is a strategic matter for the institution, For this there were technology programs for the elderly to enable them to interact with the younger generation, like “My Child and Computer “program, In this activity, fathers, mothers and children in joint activities combine fun and educationFamily Literacy Among the various social institutions, the family is probably the only institution that is „trulyage integrated‟ (Hagestad and Uhlenber, 2005, 2006), Family literacy is a powerful way tosupport parents with few skills and show them how they can help their children become moreconfident and effective communicators.Qattan center for the child runs 2 parents‟ clubs, empowering the parent-child relationship.a) Kindergartens’ Family Literacy:Empowering the parents‟ role as the firstteacher to their preschool children,through: Capacity building through a Family Literacy Program targeting the staff of 24 kindergartens (KGs) in Gaza Establishing 24 parents clubs in the participant 24 KGs(b) QCC Parents Club: Established in Nov. 2008. 40 members (Fathers and Mothers). 8
  • 9.  Offers workshops, where parents can receive ideas about how to strengthen their child‟s literacy skills.Qattan center for the child promote initiatives from the young where youth/children provide aservice for the elderly, such as children visits to old folks‟ homes to serve as volunteers andprovide companionship to the older residents,Tamer Institute for Community EducationAn educational non-governmental non-profit organization established in 1989 as a natural andnecessary response to uregent needs in the Palestinian community.The library is the Tamer Institute‟s resource centre and functions as the hub of a large network oflocal children‟s libraries, currently more than seventy, which also work with each other. Inaddition to distributing books, the Tamer Institute coordinates and initiates various activitiessuch as storytelling and reading aloud, workshops for authors and illustrators and psychosocialliterary activities for children and their families traumatized by the experience of war.Daddy, Read to Me is one of the mostsuccessful program in tamer institution. Thisprogram reconnects incarcerated fathers to theirchildren in meaningful ways. It also provides thechild with the opportunity to re-connect to theparent to be loved and nurtured. For its exceptional reading promotion work, theTamer Institute for Community Education hasbeen awarded the 2009 Astrid LindgrenMemorial AwardSalon "NOON" bridge the gap between generationsLike Salon, "" May Ziade " the famous Lebanese-Palestinian poet. Salon "NOON" holdsdiscussion meetings every first Tuesday of each month.Salon "NOON" was founded in 2002 to focus on the role of intellectual women and to create aclimate of feminist, but this objective has expanded to become the home of all Palestinians,regardless of sex and age. For each generation there are particular experiences that mold specificpreferences. 9
  • 10. ConclusionIt is clear that the current Palestinian experience has a range of important local initiatives that canserve as a layout for a new development process, and have initial requirement emphasizes theneed to mainstream the idea of reading and make it a habit of community-based rehabilitation tocommunicate through reading.i 1- Fatah’s early magazine, Filastinuna (Our Palestine), published from 1959 to 1964 regularlyreferred to the Palestinians as “children of the catastrophe” who had been reduced to “nothingbut jetsam and flotsam … dispersed in every corner.” Cited in Yezid Sayigh, “The ArmedStruggle and Palestinian Nationalism,” in The PLO and Israel: From Armed Conflict to PoliticalSolution, 1964-1994, ed. Avraham Sela and Moshe Ma’oz, 26 (New York: St. Martins Press, 1997).2- Kupperschmidt, B. R. (2000), Multigenerational employees: Strategies for effective management. The Health iiCare Manager, 19, 65-76. 01

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