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Obama’s Speech- 2008

For when we have faced down impossible odds, when we've been told we're not ready or that we shouldn't try or that we can't, generations of Americans have responded with a simple creed that sums up the spirit of a people: Yes, we can. Yes, we can. Yes, we can. 

It was a creed written into the founding documents that declared the destiny of a nation: Yes, we can.

It was whispered by slaves and abolitionists as they blazed a trail towards freedom through the darkest of nights: Yes, we can.

It was sung by immigrants as they struck out from distant shores and pioneers who pushed westward against an unforgiving wilderness: Yes, we can.

It was the call of workers who organized, women who reached for the ballot, a president who chose the moon as our new frontier, and a king who took us to the mountaintop and pointed the way to the promised land: Yes, we can, to justice and equality.

Yes, we can, to opportunity and prosperity. Yes, we can heal this nation. Yes, we can repair this world. Yes, we can.

https://www.vpro.nl/zomergasten/artikelen/new-hampshire-primary-2008. Acesso em 04 fev.2026.

“Meanings are not in words; they are in people, situated in social contexts.”

KRAMSCH, Claire. Language and Culture. Oxford: Oxford University Press, 1998

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When international companies and organizations developed, English was often chosen as a working language of European Central Bank, although the bank is in Germany. In Asia and the Pacific, nine out of ten international organizations work only in English.

English is important not because it has more first - language speakers than other languages (Chinese has more) but because it is used extremely widely. Will this situation continue?

VINEY, Brigit. Oxford Bookworms Factfiles: The History of the English Language: Level 4: 1400-Word Vocabulary. Oxford: Oxford University Press, 2008.

https://www.newyorker.com/magazine/2025/07/07/the-argentinean-comic-strip-that-galvanized-a-generation. Acesso em 04 fev.2026.

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At around 6:30 p.m., I decide I’m not going to sleep at the hospital tonight. I need to shower and eat real food. I call my best friend, Yara, and tell her I’m on my way to her house. Everything in Gaza is within walking distance, but I’m absolutely exhausted. I realize with dread that, if I’m not mistaken, I’ve left my wallet in mama’s bag, and I don’t have any money at all. So I do something embarrassing, and ask a taxi driver if he can drive me to Yara’s for free. He agrees on one condition: ‘When I get killed’, he says, ‘post a nice picture of me online, and ask people to pray for me.’

Everyone in Gaza knows that they’ll eventually die, and that it’s only a matter of time. I smile at the taxi driver and assent.

ALAQAD, Plestia. The Eyes of Gaza: A Diary of Resilience. New York: Little, Brown and Company, 2025.

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“I always tried to be decent to the warders in my section; hostility was self-defeating. There was no point in having a permanent enemy among warders.

It was ANC policy to try to educate all people, even our enemies: we believed that all men, even prison service warders, were capable of change, and we did our utmost to try to sway them.

In general we treated the wanders as they treated us. If a man was considered, we were considerate in return. Not all of our warders were ogres. We noticed right from the start that there were some among them who believed in fairness.”

MANDELA, Nelson. Long Walk to Freedom. Boston; New York: Little, Brown and Company, 1994.

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The notion of Multiliteracies supplements traditional literacy pedagogy by addressing these two related aspects of textual multiplicity. What we might term ‘mere literacy’ remains centred on language only, and usually on a singular national form of language at that, being conceived as a stable system based on rules such as mastering sound-letter correspondence. This is based on the assumption that we can actually discern and describe correct usage. Such a view of language must characteristically translate into a more or less authoritarian kind of pedagogy. A pedagogy of Multi-literacies, by contrast, focuses on modes of representation much broader than language alone. These differ according to culture and context, and have specific cognitive, cultural, and social effects. In some cultural contexts – in an Aboriginal community or in a multimedia environment, for instance – the visual mode of representation may be much more powerful and closely related to language than ‘mere literacy’ would ever be able to allow. Multiliteracies also creates a different kind of pedagogy: one in which language and other modes of meaning are dynamic representational resources, constantly being remade by their users as they work to achieve their various cultural purposes. 

COPE, Bill; KALANTZIS, Mary (org.). Multiliteracies: literacy learning and the design of social futures. Londres: Routledge, 2000.