READY FOR A NEW WORLD?

Chi con 1 tuan nua thoi la bay. Chua sap xep hanh ly. Tat ca van dang la 1 dong lon xon nhung ton ca dong tien vi cai gi cung phai sam moi (sang day la fai thay doi style nen cai dong vay yeu dieu la coi nhu teo het –> tiec).

Chua sang den Uc nhung chac chan la cuoc song cua minh se thay doi tu A–> Z. Phai tu nau an, tu di cho, share phong, bat xe buyt … Nau an voi di cho thi cung da fai lam qua roi nhung thu thuc la cung ko sieu lam . Ba chi bao ko hoc nau an di la sang day kho day nhung biet lam sao duoc. Thoi thi danh khac phuc bang cach mang quyen sach day nau an theo vay (Khi ve se nau an sieu cho ma xem – Thoi the tao anh hung ma ). Share phong? Dang quen 1 minh mot lanh dia 18 m2, gio phai share chac cung hoi chan. Nhung ko sao – Tiet kiem la quoc sach . Xe buyt – thu thuc la tu be minh chua di xe buyt bao jo nen luc dau len xe chac cung lo ngo nhung cai nay dech so. So nhat la tu day se phai di giay bet

Noi tom lai la sap toi se co ti ti thu ma minh chua bao jo trai qua. Cha hieu new experience sap toi co interesting ko hay la frustrating. Tam ly di thi da chuan bi tu lau roi nhung “tam ly chiu kho” thi chua. Cho nen gio noi la ready for a new world thi cung chua fai. Nhung thoi ke … Let it be.

Chac tu gio den hom di se chang co thoi gian cham chut cai blog nay nua dau. Nen xin thong bao voi cac ban gan xa la tui sap len duong: thu 7 (28/2), se ko available trong 2 nam toi. Thong bao nay thay cho loi chao

Goodbye everyone! Love you all!

Intercultural Communication and Education: Myself, Self and Others, and Teaching Interculturally

This entry is a little special, for it is not going to record what happened in my everyday life in Australia but a rather more important part – my study. Well, it is untypical of me to post learning stuffs on blog, but this entry is an exception. As I am being asked to explore the three key themes for the subject Intercultural Communication and Education, and because I think they may be of interest to many of my friends, I decided to discuss these themes on this blog and hope that my findings will help them understand more about me as well as my attitudes towards the teaching career.

A. MYSELF
1. My personal and social identity

Hi! I'm Ha. Wanna know about me? There're some videos for you below

Hi! I'm Ha. Wanna know about me? There're some videos for you below

* Video: Ha’s thinkings of herself

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* Videos: What her friends say about her

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2. What I bring to communication?

Being brought up by a teacher and an engineer, I was educated to live up to the expectations of society. My mode of communication, thus, inherits lots of features which are considered Vietnamese “stereotypes”. As I bring myself to communication, I bring these Vietnamese characteristics into it. Following is a brief introduction of what these characteristics are.

To start with, I would like to mention a study on Vietnamese modes of communication by Stephanie Fahey, Director of the Research Institute for Asian and the Pacific, University of Sydney, and analyzed it from the insights of a person belonging to the targeted culture.

Firstly, according to Fahey, the Vietnamese are very good at story-telling. This is completely true of us since living in a rural-based society, we have quite a strong sense of community; thus, whenever we meet, we talk about families, friends and even neighbours. It is our way to show care for others, not curiosity. That is why personal questions such as “how old are you?” “how much do you earn?” are welcome to ask. In short, story-telling is our favourite form of entertainment and our common way of starting the conversation.

Secondly, Fahey mentions ‘never say no’ as another characteristic of Vietnamese modes of communication. As she puts it, “maintaining harmony within the group is very important in Vietnam. It is rare for a Vietnamese to refuse a request from someone they respect. For example, rather than refuse an invitation, a Vietnamese might accept but then not come. Often ‘yes’ means ‘may be’, ‘may be’ means ‘probably not’ and ‘I’ll think about it’ means ‘never’” (Fahey Stephanie, 2000, online lecture note). If overgeneralized, this is the case in Vietnam, but now as the country is getting more and more westernized, people are becoming more and more consistent in their speech and action. For me, still, it is “hard to say no” to someone I know well and respect; I’d rather say ‘yes’, then commit myself to the ‘yes’ though probably feeling miserable to do it.

Thirdly, ‘saving face’ is mentioned by Fahey as a very important characteristic of Vietnamese modes of communication. This is completely true as it appears in almost every book on Vietnamese culture, which say Vietnamese are very conscious of face-saving. Often, when we are unsure of something, we hesitate to express our opinions or we feel ashamed if our opinions are proved wrong in public. This explains why in class, Vietnamese students tend to be silent and prefer to ask teachers questions when no other class members could hear them.

Face-saving triggers another characteristic, that is, indirectness. As there is a tendency not to state an opinion or give information in case the respondent is wrong, reponses are seldom direct. In fact, sometimes the response does not even address the question. Besides, in approaching a topic, Vietnamese often beat about the bush. For example, when wanting to borrow a pen from a friend, instead of saying ‘Can I use your pen?’, a Vietnamese would say ‘Are you using your pen?’ If the friend says ‘no’, then it is time to proceed with ‘Can I use it?’ Indeed, indirectness can be understood as politeness and thus seen as subtle and sophisticated.

Fifthly, Fahey highlights the ‘volume in speech’ as part of Vietnamese mode of communication. In her research, most Vietnamese, especially women, tend to speak softly, which is regarded as polite; women who speak loudly are considered as brash, and children are taught to be quiet, especially after they start school, which is part of the reason why Vietnamese students tend to stay silent in class. Generally speaking, that is what Vietnamese are expected to do. There is even a Vietnamese folk verse that says wise birds sing liltingly, wise people speak gently and softly. In the case of mine – a teacher – I tried to train myself to speak clearly and loudly enough so that my students could hear me well, but, still, in Australia when I get off the bus from the back door and say thank you to the bus driver, I am sure he can hardly hear me.

Intimacy is another characteristic in the Vietnamese mode of communication highlighted by Fahey. “Because Vietnamese society values stability in social relations, relationships tend to be extremely intimate: between partners but also within the family and friends. The Vietnamese are profoundly romantic, not only in a sexual sense but also in their feeling towards their extended family, their ancestors, their home village and country” (Fahey Stephanie, 2000, online lecture note). In fact, owing to intimacy, one can easily see two Vietnamese sharing an ice cream or dipping food in the same fish sauce, which is something westerners cannot stand. Besides, as having a strong sense of intimacy, Vietnamese people have a habit of paying frequent visit to their family members and friends as a way of showing their emotions, their care towards each other and to tighten relationships. Vietnamese are, therefore, very hospitable. I completely agree with Fahey in that “intimacy underpins all modes of communication”.

Lastly, Fahey explores some forms of body language common among Vietnamese people, which are:

● The tendency to stand close in order to be heard

● The tendency not to sustain eye contact

● No touching between those of the opposite sex in public

● Physical contact between men and between women in public is very common and in the majority of cases has no sexual overtones. It is common for Vietnamese children of the same sex to sleep together in the same bed even though separate beds are available. It is also common for men to sleep together and women to sleep together in the one bed without any sexual inference. It is intimate rather than sexual.

● Tolerance of crowded conditions. It is not unusual for many people to live in the same house.

● The tendency to eat with the mouth open and to make a noise. This indicates appreciation to the host.

Fahey’s research has explored very well the Vietnamese modes of communication. I really find myself in that; however, there are some other important characteristics that Vietnamese do bring to communication. Among them, there is the fact that Vietnamese are very communicative, but they are often shy in communication. This seems like a contrast but can be well explained from the understanding of Vietnamese’ senses of community and autonomy. It is true that Vietnamese are very communicative, but it is when they are located in their familiar context, where sense of community resides. However, when they go beyond the line, no longer being in their familiar community, that is when their sense of autonomy takes control, and they appear shy and diffident in the presence of strangers. Later when they get used to it, they will be more of themselves. Another characteristic that needs to be mentioned is Vietnamese are quite flexible in time. They are not usually punctual and even though in a hurry, they do not mind lingering for some minutes to greet or chat with friends. Because of flexi-time, Vietnamese are not strictly stick to schedules. They can plan to do one thing but then proceed with another.

There may be more aspects of Vietnamese modes of communication, but what I mentioned above are what I was brought up to absorb and they shape my image in communication: a person who is good at story-telling, hesitates to say no, conscious of face-saving, prefers indirectness, tends to speak softly, appreciates intimacy, communicative but often shy in communication, flexible in time and sticks to certain forms of body language.

B. SELF AND OTHERS IN COMMUNICATION

In exploration of self and others in communication, I will approach the questions: Who shares the similarity with me and my fellow-countrymen? and who might be different? what might be their misunderstandings of us? Question word ‘who’ is presupposed to refer to a culture/cultures.

1. Who shares the similarity with me and my fellow-countrymen?

In order to find out which culture shares the similarities with the Vietnamese one, it is essential to identify what culture is the Vietnamese. In searching for the answer, I came across the idea of high and low context cultures and immediately realized that we are a high-context culture.

Cooper, P (2007:26) has made a very clear distinction between these two cultures:

Low context

High context

1. Communication is overt and explicit.

2. Individualism is valued.

3. Interpersonal bonds are fragile.

4. Linear logic is emphasized.

5. Direct verbal interaction is valued and one is less able to read nonverbal expressions.

 

6. More “logic” is used to present ideas.
7. Highly structured messages, with many details, are emphasized.
8. Self-expression is valued, opinions and desires are stated directly, and the individuals try to persuade others to his or her viewpoint.
9. Clear, eloquent speech and verbal fluency is praiseworthy and admired.

10. Time is highly organized and structured, less responsive to people’s needs.

1. Communication is covert and implicit.

 

2. Group is valued.
3. Interpersonal bonds are strong.

4. Spiral logic is emphasized.

5. Indirect verbal interaction is valued and one is more able to read nonverbal expressions.

6. More “feeling” is used in expressions
7. Simple, ambiguous messages are used.
8. Harmony is valued, so language is ambiguous and silence is often used to avoid confrontation. Saying “no” directly is avoided.
9. Ambiguity and use of silence is admired. Communicators “talk around” the point, allowing each other to fill in the missing pieces.
10. Time is open and flexible, more responsive to people’s needs.

 

Now that the Vietnamese culture has been named – high context culture, it is no longer a difficult task finding out those sharing the similarity with us. The answer is most likely to be “high-context culture countries”, which, according to Cooper (2007), are usually collectivist countries such as China, Hong Kong, Taiwan, Japan, Thailand, Singapore, Peru, Colombia, Venezuela, Chile, etc.

It is no doubt that people from cultures with lots of similarities like the high-context cultures share certain communication rules and expectations which are decisive factors in getting the message right in communication. Thus, I believe that I as well as my Vietnamese fellows would probably communicate well with people from the high-context cultures.

2. Who are different? What might be their misunderstandings of us?

If people from high-context cultures are similar to us, then those who are different should be people from low-context cultures which, in the light of Cooper’s research, tend to be individualistic countries, e.g. the United States, Australia, Great Britain, Canada, the Netherlands, New Zealand, Italy, Belgium, Denmark.

Because of having different communication rules and expectations, low-contexted people are easy to misunderstand us. For better communication between these two groups, I’d like to present here some common misunderstandings of low-contexted people towards the Vietnamese and hope that misunderstandings can soon turn into understandings.

● Story telling in Vietnam can often be mistaken for telling lies.

● Vietnamese’s concern about others’ personal affairs (as an expression of intimacy) may make low-contexted people offend due to the lack of privacy.

● The tendency of Vietnamese to say ‘yes’ when they mean ‘no’ (as a way of maintaining harmony within groups) gives low-contexted people the impression that the Vietnamese are unreliable.

● Indirectness can be frustrating for low-contexted people who tend to be linear and literal.

● Reluctance of Vietnamese to express an opinion can also cause frustration for supervisors and teachers from low-context cultures.

● Intimacy of Vietnamese may be misinterpreted as having sexual meaning.

● The romantic nature of communication of Vietnamese sometimes gives the impression of weakness.

● The lack of eye contact by Vietnamese often indicates guilt or weakness to low-contexted people.

● Physical contact between the same sex is sometimes interpreted as homosexuality by low-contexted people.

● The tendency for Vietnamese to eat with their mouths open and to make a noise when they eat is interpreted as being rude by low-contexted people.

(Fahey Stephanie, 2000)

3. My personal approach to intercultural communication

To be aware of “cultural crash” is important in developing one’s intercultural communication skills. Apart from that, it is essential for one to have a positive approach to intercultural communication. With that in mind, I tried to look for different perspectives in intercultural communication and see which matches my view. The predominant that I found are: interpretive, social science, critical and layered approach.

Interpretive approach, launched by Hall (1959), says “it is critical to be able to understand the subtle nuances and meanings of behaviours in order to understand culture” and its research methods are “to spend a great deal of time (months and even years) living and interacting with cultural members … take detailed notes, transcribe the notes, making sense of the notes, then check to make sure that his or her understandings make sense to cultural members” (Hall 1959 in Oetzel 2009:23).

Social science approach attempts to compare and contrast cultures by developing a set of dimensions on which cultures could be compared. The purpose of this approach is to identify patterns of communication and attribute behaviour to cultural values.

Critical approach “emphasizes power differences between different cultures and studies the domination of one group by another”. It “examines ways that certain communication patterns privilege certain individuals over others and tries to point out this privilege to improve social relations and social order” (Oetzel 2009:25).

Layered approach proposed by John G. Oetzel emphasizes that individuals around the world are organized in various interconnected layers (e.g. the layer at work, the layer in family); studying intercultural communication should be within one or two of these layers; it would be a holistic approach if studying all of these layers together.

Closely investigating those above-mentioned perspectives and thinking about myself in intercultural communication, I find my approach in line with Hall’s since I am interested in interacting with cultural members, asking them, observing them, taking notes, then drawing out my own conclusions for better communication in the future.

C. TEACHING INTERCULTURALLY

Now that I have drawn a clear picture of myself in intercultural communication, a big question is how to make that picture fit in and work well in my teaching career. Well, in teaching interculturally, I think a teacher must make clear two things which are demonstrated as follows:

1. Understanding students’ problems

Understanding students’ problem, especially international students’ (ISs), is a very good way to approach the students and to avoid unnecessary frustration in the career because it is then you have a more sympathetic and tolerant attitudes towards your students; thus, it is more likely that you and your ISs will reach a common ground.

As to ISs’ problems, Biggs, J (2003) mentioned two major kinds of problems which are deficient language skill and cultural problems. Deficient language skill occurs when teaching is conducted in the language other than the student’ mother tongue, which affects students’ understandings of the lesson and may result in their inconfidence to express opinions. Cultural problems include social-cultural adjustment difficulties and learning problems due to culture. Some examples of learning-related problems that are seen as ‘cultural’ in origin are teacher-dependence, rote memorization, uncritical of materials, plagiarism, lack knowledge of the genres of academic writing, etc. It should be noted that these are cultural-related problems but not fossilized, so when teaching interculturally, teachers should look at them with a welcome attitudes and be prepared to help students escape from those bad habits.

2. Strategies for teaching interculturally

After understanding students’ problems, it is time for teachers to develop their own strategies for teaching interculturally. My own experience together with my research into teaching interculturally leads me to the following suggestions:

Firstly, teachers should do their best to help students, especially ISs, feel more at home. This can be done by showing consideration to ISs. Come actively talk with the student, offering help in case is what I found very effective since I used to be an IS, feeling very nervous during my first classes, but then a teacher came talk to me in a very warmly welcome way, which made me feel much better. Besides, as ISs usually have language problems, to help them feel more at home, teachers should speak slowly and clearly, and make sure that students understand them.

Secondly, teaching interculturally requires teachers to look for differences between ISs and locals (teaching as assimilation) because only when certain communications rules and expectations are met can teaching be conducted successfully.

Thirdly, it is essential for teachers to accommodate to students differences (teaching as accommodation) especially in a class where ISs dominate. If it is the case, teachers should learn several packages of ‘alien teaching technologies’ (Biggs, J 2003:132) and pay attention to the critical approach to intercultural communication.

Lastly, a very important strategy is to teach better (teaching as educating). As an experienced learner, I strongly believe that knowledge, like any forms of art, can cross the border and sink deeply into people’s heart once conducted by a good artist. A student might use to be passive, but once he finds himself involved and interested in the lessons, he will feel like expressing his ideas and be active. Then he will soon overcome all the learning problems originated from cultures. Thus, to teach effectively in intercultural atmosphere is to teach beautifully, and it is a must for teachers to continuously improve their knowledge and teaching techniques.

Till now, this entry has been far too long, but it is hoped that it is useful for those who want to know more about me and about intercultural communication.


References

1.  Attributes about other people, Behaviours and Motives (class handout)

2.  Biggs, J. (2003). Teaching for Quality Learning at University. SRHE and OUP, Chapter 7

3. Cooper, P, Calloway-Thomas, C. and C.Simonds (2007). Cultural patterns. Pearson Inc, Boston

4.  Oetzel, John G. (2009). Intercultural Communication: A layered Approach. New York, Vango Books

5.   Stephanie Fahey (2000), Intercultural communication between Australia and Vietnam. Lecture notes from Professional Development Seminar for Teachers of Society and Culture. Available at http://www.ptc.nsw.edu.au/scansw/intcultaustviet.html

6.   Văn hóa giao tiếp của người Việt – Các đặc trưng cơ bản trong văn hóa giao tiếp (Basic characteristics of Vietnamese communication culture ). Available at http://www.tialia.com/showthread.php?t=68560

7.   William B. Gudykunst (2000), Asian American Ethnicity and Communication. SAGE Publications, Inc

Nho Ha Noi!

Dao internet thay nhung cay bang lang dang no ro, nhung ganh hoa loa ken hoi ha ve thu do. Tu dung thay nho …

Melbourne vao dong se lanh – cai lanh cung cong da, cong thit. Nho cai ret Ha Noi …

Chi Trang, chi Chi moi co lich thi, voi search ve gia re de thang 7 ve choi, minh cung nhao vo search ho nhu the la search cho minh vay. Co phai minh cung muon ve nha …

2 thang tren dat Uc – chua nhieu de hieu het ve no, nhung cung du de thay no ko fai la thien duong cua minh. Nuoc Uc dep day, thanh binh day (co khi con thanh binh hon ca VN ay chu), nhung don gian: no ko than thuoc. Minh ghet nhung con pho dai yen ang, ghet nhung buoi toi du du o nha vi nightlife don gian chi ton tai trong cac quan bar – noi ma co le fai lau, lau lam nua hoac co le la ko bao jo minh dam buoc vao.

2 nam – co qua dai ko nhi? Luc o nha, minh da venh vang noi voi moi nguoi rang: 1 year – too short. Chua du de enjoy cuoc song da phai ve nen di 2 nam la best choice roi. Nhung jo … minh bat dau thay dai…

Victoria – the place to be. Do la slogan tren tat ca cac bien so xe o Vic. Hay that (cac thanh pho o VN cung nen co may cai slogan nhu the nay gan vao bien so xe), nhung doi khi no khien minh tu hoi: Is Victoria my place to be? De roi lai tu tra loi: Hanoi is my place to be. The nen … Nho Ha Noi.

Chi Trang bao chi ko thay nho HN (mac du chi song o day) vi chi ko fai nguoi HN. Dung la co di xa moi y thuc duoc cai “identity” cua minh
. Thu thuc la mai cho den khi chi ay noi cau day minh moi y thuc “sau sac” duoc den the: minh la nguoi HN.

Chac doc den day se co nguoi cam thay “thuong cam” cho minh. If that, don’t waste your tear ’cause I don’t regret. “No gain without loss. We have to lose to realize what we had.” That’s what I wonder to myself.

Anyway, I’m having a change, and life needs change to be not monotonous!

“When I find myself in time

Of troube

Mother Mary comes to me

Speaking words of wisdom

Let it be

Let it be

Let it be …”

“TA BA LO”

Tay di du lich bang balo thi goi la Tay balo. Gio ta di du lich bang balo thi tam goi la TA BA LO vay . Ta ba lo don gian lam. Tai san la chi la chiec balo (thuong ngay van di hoc) voi du thu lung tung thien ben trong: May anh + Banh my (hay bat cu thu gi co the lot da vi ta balo va ca tui tien cua ta balo nua deu ko hop voi do Tay ), roi do make-up fong khi cao hung muon “len hinh” (chup anh ve post linh tinh ay ma) va dac biet ko the thieu cai the sinh vien (cai nay dac biet tot voi tui tien cua ta ba lo vi sv o nuoc ngoai thuong hay duoc uu dai may cai vu vao cua). The day, tai san co the thoi ma ta ba lo di khap noi. Hehe, nghi lai hoi o VN ma thay tranh long qua. Hoi ay moi khi di du lich la tui to tui be. Khi den dia diem du lich roi thi chi dat tay cai tui nho thoi. The moi thoi trang. An uong + mua sam thi hoanh trang. The moi biet, nguoi “ta” suong that.Doi lai cai su ko sung suong ay, ta balo co them nhieu trai nghiem moi, thay doi it mau hong di mot ti, thay minh co the “vuot len chinh minh” hon 1 ti va nhat la co nhieu cai de “share” voi nguoi o nha hon 1 ti. Sau day la “1 ti” ma ta ba lo muon share voi moi nguoi sau 1 ngay backpack o DFO (cho hay ban hang sale) va Melbourne museum

1. DFO

Nhieu do ra phet. Co nhung cai neu ma o nha la ta balo nhay vao mua ngay vi no dep qua nhat la may cai tui xach. Nhung tai dang song doi “balo” nen tui xach de ma lam gi . Viva balo! (Hic, o nha co nam mo cung ko thay cai balo quan trong nhu the). Ket qua la sau 1 hoi ngam nghia thu hoach duoc moi cai vi con con voi muc dich dung tien xu la chinh . Hic! Coi nhu 1 buoi window-shopping.

2. Melbourne museum

Mu tit ve nghe thuat nen ta balo ko hao hung lam voi nhung bo suu tap anh va con trung ben trong, chi hao hung voi khung canh thien nhien nuoc Uc ben ngoai museum – noi mua thu dang lang le de lai nhung buoc chan. Moi nguoi cung xem nha!

Australia's Nature

Australia's Nature

Australia's nature

A walk around the autumn

Autumn in Australia

In front of Mel museum

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Gallery Forest

Forest gallery

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NEWS FROM MELBOURNE

Thế là mình đã ở Úc 2 tuần rồi. Định khi đến sẽ viết ngay 1 entry update tình hình cuộc sống mới nhưng, hehe, tuần đầu chẳng có mấy điều thú vị để kể nên đành “đắp chăn” cái blog. Hôm nay ideas ngập đầu, ko viết thì nó phí nên dù giờ ăn sắp đến cũng phải tranh thủ tí.

Nếu giờ có ai hỏi mình có enjoy cuộc sống ở đây không thì câu trả lời (dĩ nhiên ở thời điểm hiện tại): còn lâu mới bẳng Hanoi. Mebourne đất rộng người thưa, mỗi nhà 1000m2, nên dù đến đấy 2 tuần rồi vẫn chẳng biết cái thằng hàng xóm nhà mình là ai . Đường phố thì vắng, thằng ô tô chạy vèo qua cái là xong chẳng kịp nhìn thấy người. Nghĩ đến HN nườm nượp người mà nhớ.

Overview thi nhu the (hoi xam xit ti) nhung view in details thi kha kham hon 1 ti.
1. Nhà mới

My house

My house

Backyard

Backyard

Day, nha moi day. Nguoi HN thich xay nha upwards con nguoi Uc thi thich outwards. Len trung tam moi thay nha tang (toan nha hang, khach san voi cong so) chu nha dan thi toan nha nho 1 tang, voi hang rao bang go thoi. Quanh nha co moc “sum se” 1 mau vang ong a . Tham nao ma toan bushfire. 1 thuc te phu phang la nuoc Uc it mua, dat thi can coi, muon co mau xanh thi di mua dat nong nghiep ve ma trong :) ).
Minh share nha voi mot “cơ số” người . Hiện tại, hoi chat choi mot tinh nhung bu lai nha nhieu nguoi nen hoc duoc oi kinh nghiem. Hi vong thoi gian toi tinh hinh se duoc cai thien.

2. Trường mới
Truong la giao diem giua khu vuc thanh thi va nong thon nen khong khi co phan vang lang. Rong thenh thang nen di khong kheo la lac nhu choi. Di hoc co the di bo hoac di xe buyt.
5′ bus = 25′ walk. Di bus thi don gian roi (ghet nhat moi khoan doi cho anh bus thoi) nhung di bo thi … Phuu luu ra phet. Băng qua 2 con pho, 1 khu rung nho (cành khô rụng la liệt, theo tư duy cua nguoi Viet thi nhat dun ca nam khong het ), roi chui qua gam cau, tien toi 1 khuc song voi tham co xanh ri va bầy vit troi tha thẩn ( lang man phet). Moi moi nguoi chiem nguong anh.
photo-0069

David Myer Building - 1st thing to see in La Trobe

David Myer Building - 1st thing to see in La Trobe

La Trobe flowers

La Trobe flowers

Day la 1 phan cua La Trobe. Truong rong hon, nhung lop lai nho hon. Moi lop hoc thuong ko qua 30 sv. 1 tuan minh di hoc 3 buoi. Hom dau tien di hoc choang vang, gap ngay phai co giao noi vua nhanh vua nhieu. Luc tap trung thi con hieu hieu, luc met qua, lang di la cha hieu gi. May hom sau gap cac thay co khac con do, chu ai cung nhu co hom dau chac chet. Hoc tren lop thi it nhung suot ngay bi bat doc article, roi present, roi assignment. Truong nuoc ngoai lay thu vien lam the manh, du cac loai sach de nghien cuu. Nhung tu hom den day, noi cho dung nghia thi minh chua hoc o lib ngay nao ca .

3. Đi chơi

Cuoi tuan thi lam backpacker di choi. Cung moi di duoc may cho nhung dep ra phet. Moi nguoi nghia thu nhe!

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4. Di lam

Hehe, moi sang co 2 tuan ma da di lam thi ke cung la. But I did. Thuc tinh thi minh cung chua muon di lam dau. Nhung chỗ dua bạn đang can tuyen nguoi, no cu bao di lam luon di chu dao nay xin viec cung kho. Chang may cho chiu nhan nguoi chua co kinh nghiem lam viec nhu cho nay dau. The la di. Moi lam mot buoi. Ban banh ngot + do uong. Met ra phet. Cuoi ngay ve dau het ca lung. Nhung may ma o day co thu thu gian hay lam. Di boi (nuoc nong) + Xong hoi + massage bang nuoc am. Nhu di spa ma lại rẻ. Tinh ra chi khoang hon 30.000 VND. Suong! Moi toi sap vao mua dong roi nen chang biet enjoy duoc may lan nua .

5. Kinh nghiem dau thuong
Hic, toan lien quan den tau xe. Hom dau tien di lam doi “tram” (tàu điện) dài cả cổ, chẳng thấy đâu mà đúng lý là 8′ fai co một chuyến. Thế là … đến làm muộn
Hôm qua, đợi bus doi dài cả cổ tuoởng chết cóng ở o trạm bus vì thoi tiết chuyển lạnh nhanh quá the. Lúc đi vẫn quần ngố, dép tông vô tư mà khi về … ối giơi ơi sao mà lạnh thế. Mưa + rét + cóng. Mấy chị em nhảy như con choi choi o trạm bus. Vua nhảy vua bảo nhau đơi thêm lúc nữua khéo lạnh quá phải cưa chân thì bo mẹ =))
Còn một điểm “dởo hơi xơi cám loợn” oở đây là cuối tuần các địa điểm vui chơi giải trí toàn đóng cửa, bus thì ít, lại fai chơ dài cổ. Nên tuần trước, lên city mà chẳng kiếm được gì chơi nên đành đi về. Ghét thế.

Thôi, tạm stop đã. Mọi người đọc nãy giờ chắc cũng chán mỏi mắt rồi (Chưa bao jo minh viet dai den the nay)

Bibi

Yahoo! 360° closed – Move house

“Make sure to save or download your existing content before July 13, 2009. On this date, all remaining material on Yahoo! 360° will no longer be accessible. …”

A short announcement but gives bloggers so much work to do.Yep, I’ve decided to move all the entries which I wrote in Australia to this blog: http://thuhanguyen.blog.com and name the blog: Experiencing Australia. Just a little effort to record a short important time span of my life to share with friends, family and maybe kids when I get old.

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