The implementation of critical pedagogy has not been well addressed, especially that viewed from the teacher cognition perspective. This project hence aims to study the cognitions and practices related to critical pedagogy by investigating the integration of social justice by high-school English teachers in Indonesia. Two participants who claimed to be critical pedagogy practitioners were interviewed and observed. Interviews were done before and after the class observation. Pre-observation interviews were done in order to identify teachers’ cognition and track factors contributing to the integration of social justice in the ELT classroom. Meanwhile, the post-observation interviews were performed to seek for clarification in relation to the congruence and incongruence between the cognitions and the real practices. Participants’ schooling experience, curriculum demand, and personal beliefs seem to play a major role in the integration of social justice in class. However, incongruence was also recognized between their stated cognition and real practices.
Abstract:In this article I examine some challenges of assessing character education in the context of Teaching English as a Foreign Language in Indonesia (TEFLIN). Major sources of character education in Indonesia (e.g., Kurikulum 2013) seem to be religious values. However, there are two salient problems. First, in religiously inspired character education, there are concerns about religious values imposition. Second, it is oftentimes vague what types of, and how, character education can be evaluated in English language teaching and learning settings. In the context of an EFL teacher education program in a Christian university that I studied, one Christian student showed her religious dogmatism in classroom interactions or elsewhere in which peers having different religious views were present. Students' communicative competence in expressing religious values can be assessed by examining their growing self-reflexivity (which problematizes dogmatism), among others, in their discourse. Character education assessment rubrics are developed from the cases reported here, in light of: (1) the Indonesian government's guidelines for assessing character education; (2) critical ELT; and (3) CelceMurcia's (2007) model of communicative competence.
This article aims to better understand constraints (e.g., hostility toward spirituality) and opportunities that may affect teacher-student and student-student relations as spiritually informed ELT curriculum is negotiated. Viewed more broadly, spirituality aims to foster the ability to see one’s own religious positioning in relation to other people who have different faiths, and the commitment to being connected with other people, as well as nature, with love. In terms of pedagogical methodology, negotiating the place of spirituality in ELT means creatively keeping the balance of mainstreaming and decentering different senses of spirituality. It is in line with Kumaravadivelu’s theoretical lens of postmethod pedagogy which sheds light on how a teacher theorized negotiating power relations associated with his spirituality; how a teacher exploited a religious issue unique to a specific context in Indonesia; and how the dialogue of religious issues can be extended beyond what already happened in class. Regarding spiritually informed materials development, this article focuses on teacher-student co-development of spiritually informed materials and adaptations of non-ELT materials. The article concludes with some pedagogical implications and major questions to be addressed in future research on spiritually informed ELT curriculum.
This paper investigates narrative structures of the same story told three times by an advanced male EFL (i.e., English as a foreign language) learner. By narrative structures in this paper, I mean the sequence of narrative, especially in the light of the Labovian tradition of narrative analysis (Labov & Waletzky, 1997;Labov, 1972;Wu, 1995), and how each narrative component (e.g., abstract, orientation, complicating action, result/resolution, evaluation, and coda) is fleshed out within and across tellings. Data analysis in this paper will attempt to answer the question of the extent to which these structures in one telling are similar or different across tellings of the same "good" experiences (cf. Chafe, 1998;Polanyi, 1981;Prior, 2011). In Labov's (1972) data, "bad" near-death experiences were elicited, and yet a "good" result is conspicuous: death was overcome. Being asked to tell his "good" story, the EFL learner concentrated on the favorable experience. This said, some hints at unfavorable experiencestypically filling in the complicating action slot, like in telling bad or embarrassing stories (as in Wu, 1995)-also emerged, which make analysis of "good" experiences worthwhile in its own right. In particular, it can be hypothesized that the underlying structure of good experiences fits into the Labovian narrative structure with some nuanced variations across tellings. The findings support the hypothesis and suggest that repeated tellings of the same story provided the speaker in this study ample room to reflect on his past experience such that subsequent tellings can be more engaging than the first (or previous) telling.Key words: orientation, complicating action, evaluation, result/resolution, coda, discourse analysis Abstrak: Makalah ini menyelidiki struktur naratif dari cerita yang sama yang diulang penceritaannya sebanyak tiga kali oleh seorang pelajar bahasa Inggris sebagai bahasa asing mahir (EFL). Yang saya maksud dengan struktur naratif adalah rangkaian naratif, terutama dalam tradisi analisis naratif Labovian (Labov & Waletzky, 1997;Labov, 1972;Wu, 1995), dan bagaimana tiap komponen naratif (misalnya, abstrak, orientasi, tindakan komplikasi, hasil/resolusi, evaluasi, dan penutup) dipaparkan di dalam dan diantara tiap penceritaan. Analisis data makalah ini akan berupaya menjawab pertanyaan mengenai tingkat kemiripan struktur-struktur ini dalam satu penceritaan atau dalam penceritaan yang berbeda dengan pengalaman "baik" yang sama (cf. Chafe, 1998;Polanyi, 1981;Prior, 2011). Dalam data yang diperoleh Labov (1972), diperoleh pengalaman "buruk" mendekati kematian, tapi hasil yang "baik" terlihat jelas sehingga kematianpun bisa diatasi. Diminta untuk menceritakan pengalaman "baik"nya, pembelajar EFL tersebut fokus pada pengalaman baik. Beberapa isyarat yang mengarah pada pengalaman baik-biasanya mengisi bagian tindakan komplikasi, seperti dalam penceritaan cerita buruk atau memalukan (seperti dalam Wu, 1995)-juga muncul, yang membuat analisis pengalaman "baik" ini berharga. Khususnya, bisa di...
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