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to convey ones own values and moral position to vulnerable students is an abuse of power.
Varghese and Johnston conducted research by studying students in TESOL programs in Christian
colleges to attempt to understand a spiritual stance in teaching, raising as it does profound
moral questions about the professional activities and purposes of teachers and organizations in
our occupation(Varghese 6). While they credited the students with being articulate and
transparent, at the end of the research their stance that these beliefs pose a challenge to the
prevailing values of the profession (13) remained unchanged. However, for the CELT, to be
well-trained means being adept at being able to blend spiritual values with an English language
curriculum, not for the purpose of satisfying a personal agenda of proselytizing as the CPs may
believe, but to meet the spiritual needs of his students. Canagarajah calls the unwillingness of the
CPs to see spiritual values as a blind spot in the TESOL profession (Wong 2009). He states
that post positive educators now acknowledge the shaping role of values in learning and
inquiry (Wong 2009). The educator with a Western cultural perspective that has been shaped by
positivism, rationalism and objectivity does not take into consideration that students from other
cultures in fact embrace spiritual values as a vital part of being able to understand the world in
which they live. (Wong 2009). While the CP has the culturally limiting view of interpreting
situations as being right or wrong, and not wanting to judge anothers interpretations of right and
wrong, the CELT has a different perspective of seeing things as truth or lies. This requires
spiritual insight, given by the Holy Spirit, and enables the CELT to deal perceptively with the
spiritual needs of his students while at the same time maintaining integrity with the quality of
language teaching.
The ongoing debate within the TESOL profession between the CPs and the CELTs can be
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a source of confusion for the CELT as he tries to establish his own sense of professionalism. The
argument that imposing ones own values in a classroom is an abuse of power can sound
convincing. Therefore, a CELT must be sure of both his calling and his moral foundation. In
recognizing his position of influence and power as an English language teacher, the CELT sees
the moral obligation to respond in such a way to represent truth and light. To turn away from this
responsibility in his role as a teacher and create a value-sterile classroom would in fact be
immoral.
The CELT must be aware of his responsibility and influence in the wake of imperialist
influences of the English language. Through the course, I have learned that my initial desire to be
culturally sensitive and aware as an English teacher is both more important and more difficult
than I had previously considered. I found that I identified with Vanderick as she related her
journey through issues with colonial legacy. She states that there is a sense of privilege [that has
a part in the] colonial legacy influencing those teaching the English language (Vanderick 419).
She also states that this mindset operates below the surface, something we have absorbed in our
culture in many subtle ways (Vandrick 419). This unconscious sense of superiority plays out in
two ways. The first one is the effect on and attitude toward the language itself. This is displayed
in aspects of language planning and the way English is taught. She quotes Auerbach and Burgess
in saying that a curriculum prepared from this mindset will prepare students for subservient
social roles and reinforce hierarchal relations within the classroom (Vandrick 419). A superior
attitude toward the language also affects the way native speakers view how English is spoken in
colonized countries. It is seen as inferior, with British or American English being the standard
non-native speakers will never measure up to (Vanderick 419). Snow also points out issues
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regarding language dominance. He states that individuals who know English generally have
much better access to education and employment opportunities than individuals who do
not (Snow 111). He goes on to say that larger social groups or nations who have a higher level
of English speaking ability have more access to opportunities in technology, trade, tourism
communications, computers, publishing, shipping, diplomacy, media and education (Snow 111).
He refers to this dominance of the language as linguistic imperialism, and discusses the opinion
of some that while teaching English seems to be a beneficial service, it is actually self-serving,
only benefiting Western nations and consolidating elite groups in non-English speaking countries
(Snow 112,113). Again, these viewpoints can be daunting for the CELT. As a representative of
the Kingdom of God, the last thing I want is to be associated with self-serving and imperialistic
ideologies in my profession. In my place of influence, I want to bring blessing, not bondage.
Snow points out that the ministry opportunity here for the CELT is to actually lessen the gap
between the haves and the have-nots by increasing the opportunities open to the
disadvantaged[and] minimize such impact by seeing that opportunity to learn English is as
equally distributed as possible (Snow 114). I see that it is vital for me to be aware of the
imperialistic effects of the English language so that I can be in a position to counter these effects.
The second way the unconscious sense of superiority shows itself is in cultural attitudes.
Snow states that Westerners often view and approach other cultures with the belief that Western
culture is synonymous with all that is modern and good, and that the cultures of other nations are
inferior (32 Snow). Snow goes on to discuss how Westerners, which includes most CELTs, are
viewed in the light of these imperialistic influences and attitudes. He says that because of the
Wests strong cultural influence, other cultures may feel that it is not possible to drink too
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deeply from the Western well without losing ones own heritage and identity (Snow 34). People
who want to learn English might be caught between needing to learn English for political, social
or business purposes, and disliking what the language stands for (Snow 33). Therefore,
especially as a teacher, I need to be aware of how other cultures see me as a Westerner. These
ethnocentric and imperialist aspects of my culture will undermine and directly contradict my
goal of wanting to help better a persons life. If I will not recognize my ethnocentrism, I will not
be open to being able to view life from the perspective of another culture and I will not be able to
accept insights and reflections of the Creator through anothers eyes. More seriously, as a CELT
teacher, I will become a perpetrator of imperialist attitudes rather portraying the humility of
Jesus. If I do not properly grasp the possible impact of my culture on other cultures, and actively
seek to counter negative aspects of that impact, my ability to share the love of Jesus will be
seriously jeopardized.
My third goal when I started this course was to be able to share my faith without
imposing my culture. I feel if I am not able to follow through on this issue, it is the place where
my influence as a CELT might cause the most damage. One way this happens already is actually
through eagerness to spread the gospel. Romanowski and McCarthy write that some Christians
see teaching English simply as a means to an end. They state that the undercover Christian can
lack integrity and professional excellence. [It is} teaching under false pretenses and does not
honor Christ (Romanowski 14). They say that this kind of teaching will discredit the gospel and
their witness. In fact, this method of evangelizing may actually be a cultural interpretation of the
Great Commission and may be more of an extension of ethnocentrism than a representation of
the culture of the Kingdom of God. I cannot truly convey the message of the love of God if I am
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unwilling to let go of ethnocentric and imperialistic attitudes. In my own experience I was unable
to recognize ethnocentric beliefs until I was immersed in another culture, and even then they
were not immediately identified as such. Vandrick states from her experience that there was an
implicit assumption of Western superiority and ways, although we would have been surprised
and embarrassed to hear that assumption spoken out loud. If questioned, we would probably have
denied that we had such an assumption (Vandrick 417). I found this to be true for myself as
well, and I think it is true of many Westerners trying to assimilate to another culture. This then is
a serious issue if I want to share the gospel. Adeney states that a first step in overcoming
ethnocentrism is the recognition that my own values are not necessarily the same as Gods. All
Christians hold many values derived from their culture. A second step is to understand that our
own interpretation of Scripture comes from a particular cultural context. A third step is to see that
Gods values may be enfleshed differently in another culture from how they are in my
own (Adeney 23). While these steps look simple on paper, they prove to be difficult in practice.
They require a willingness to let go of ones cultural identity, or at least to hold it loosely in a
time when the natural instinct is to hold it more tightly. I must be willing to examine my beliefs
and values to discern which are rooted in God and which are cultural. It is in this area especially
that I need to be sure of my calling from God. Romanowski and McCarthy state during difficult
times of misunderstandings, confusion, and even perceived danger, you must know without a
doubt Christ has called you to that place (Romanowski 20).
Teaching English is seen by many Westerners as a fun, exciting way to visit other
countries and experience other cultures. It is common to hear phrases such as all you need to be
an English teach is to be a native English speaker. It also seems like an easy door for Christians
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to be able to fulfill the Great Commission. While nations do not generally ask other countries to
send missionaries, the demand for English teachers in many countries is high. This opens easy
access for Christians, specifically from Western countries, to bring the gospel to otherwise
inaccessible places. However, I understand from the issues covered in this class that for a
Christian to teach English is a weighty calling; one in which I will need to be continually aware
of the issues surrounding the field, and one in which I will need to keep my eyes on Jesus as the
author and finisher of my faith so as to bring the blessings of God and lessen the negative impact
of man.
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Bibliography