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international media law and communication ethics. Under each value pattern are a set of orientation or attitudes that serve as defining parameters for national identity. This suggests that national identity among Filipino youth is superficial. Abouzeid, Leila (Morocco 'Return to Childhood translated by Leila Abouzeid and Heather Logart Taylor, reviewed by Peter Clark, 5, 85; 'The Last Chapter translated by Leila Abouzeid and John Liechety, reviewed, 10/11, 140. If contributors have more than one entry, then the entries are listed in numerical order of Banipal issue number. According to Yacat (2002 there are two kinds of pagka-Filipino: Filipino by name which is shallow and Filipino by heart which is deeply-rooted. I thought it might be helpful to document exactly how my departure was orchestrated. Thus, the individuals sense of pagka-Filipino depends on the kind and type of information being processed and accepted. (2009) stressed that socialization and differential experiences play roles in gender differences and this affects childrens perspectives (Cook,. Join the Weebly Community, a vibrant network of people doing what they love. In this case, the researcher is aware of the politics involved in the identification of Filipino icons by a state institution and a commercial publisher. She further claims that through stories, children can build new meanings by referring to their personal meanings and experiences.

Carlsson-Paige (2001) states that children actively construct meaning for themselves. In cases of new knowledge, the model indicates that the new information will go through tuning (modification of existing schemas) or restructuring (forming new schemas). Quite simply, its impossible to teach creativity and innovation in an environment where both teachers and students are scared to express themselves. In Vygotskys social development theory (Ormrod, 2011 the child learns concepts through language and action. ABU deeb, Kamal (Syria translation of Songs of Mihyar the Damascene by Adonis, 1, 3-7; Six Poems: Death, An Elegy from the Sura of Sadness, Closed Like a Stone, Death of the Body, Then After the Silence, Learning, translated by the author, 1, 20-23.

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