Class 345. There is no best method.

After reading 1 and 2 chapters by Brown and the article by Prabhu, I have come to a conclusion that I already  subconsciously had in my mind – there is no best method in teaching a second/foreign language but rather teacher’s sense of plausibility is what makes teaching ‘real’.  I admit that I have tried to find that ‘best’ method. However, having taught for three years, I realized that mechanical teaching does not work, and applying one method for every classroom makes the activity of teaching unproductive. As a result, I started relying on my own sense of plausibility and incorporating different classroom activities   in order to achieve integrity and teacher-learner rapport. In other words, important variations in the teaching context lead a teacher to incorporation of different methods. As Richards states, “The important issues are not which method to adopt but how to develop procedures and instructional activities that will enable program objectives to be attained” (Prabhu 165). With this in mind, however, it is important not to get carried away as, paradoxically, the larger the set of criteria we set to be met, the fewer choices are left out there (Prabhu 165). Certainly, a kind of discovery procedure for methods through contextual variables is an espousal of plurality and refusal to adhere to a monolithic mould.

Here the notion of plausibility comes into play versus mechanical teaching which does not include a sense of involvement. Prabhu continues that “teachers need to operate with some personal conceptualization of how their teaching leads to desired learning—with a notion of causation that has a measure of credibility for them” (172). In this respect, a method is not considered to be good or bad, but rather “as a highly developed and highly articulated sense of plausibility, with a certain power to influence other specialists’ or teachers’ perceptions” (175). There is no best method as the best method indeed varies from teacher to teacher as long as it operates with his her sense of plausibility at any given time. Teaching is truly a journey which one can’t nail down to a certain method or methods without a sense of personal conceptualization involved. Only with the latter being the main condition for classroom rapport may teaching become ‘real’ and promoting the most learning.

Thus, the question remains how we, as TESOL educators, can promote interaction among teachers and specialists in the direction of sharing and influencing each other’s pedagogic perceptions. How can we stay away from that pervasive idea that teaching is a set of routinized procedures that guarantee successful learning outcomes, and that there is that 'best' method' out there?

Towards a socially sensitive EIL pedagogy

I concur that global-local tensions and a discourse of Othering are evident in classroom materials. The choice of cultural content presented in classroom materials oftentimes promotes these tensions and the discourse of othering. In order to avoid marginalization of the local culture and achieve a balance between global and local concerns as well as reduce Othering, it is necessary to present diversity that exists within all cultures. Moreover, by encouraging students to see "cultural diversity as part of the cultural flow that exists today" and as part of the globalization process, it would be an honest approach to treat both local and global concerns as equally important and not to give preference to Western cultures and values but rather introduce "a sphere of interculturality" (McKay 188). The latter implies that while learning about another culture, students acquire aspects of their own culture as well. In addition, such methods as open text, representation of more diversity in the uses and users of English in the materials, presentation of L2-L2 interactions, and classroom-based social research (CBSR) are good ways to encourage a discussion of cultural values and raise an awareness that English is an international language that can be used in a wide variety of cultural and social contexts.
As for the CLT method which is widely used in Russia today, I have experienced this method when I studied at the faculty of foreign languages. As a student, I considered it as a waste of my time as I was expecting a teacher-fronted grammar lesson with a linguistic component. I tolerated group work as I felt that I was not ready to engage in verbal interactions from top of my head  and that I was supposed to have a  a ready opinion on different aspect of life. I felt comfortable and in a non-threatening and relaxed atmosphere when a teacher was assuming authority in the class. What I think would be more suitble, however, is a so-called hybrid class. I think it would work best for both a teacher and a student because this way "the method match with local practical constraints and classroom expectations" (195). I see positive sides in both methods but the impementation of any of them should be with accordance with the English demands of the students and with respect to the local culture of learning.
I started to study English in the 9th grade as a private tutoring class. A lot of people in Russia have to take tutoring classes of English as teaching English in public schools is not sufficient enough. My teacher gave me a lot of  memorization tasks. I had to learn texts by heart as she believed this is the only way to start learning English. Also, there was a lot of grammar theory and exercises on articles, tenses, mood, comparatives, and everything else. Every aspect of grammar was covered by a huge amount of exercises which i had to write down. Translation was certainly part of her program.
In six months I acquired the program of the mainstream school curriculum. I started with the ABC and by the end of the sixth month I could speak, write, and read as an advanced learner. I successfully entered a linguistic gymnasium, one of the prestigious schools in my home town, Ulan-Ude, in the 10th grade. After her intensive teaching, I realized that I was more advanced in English than my classmates who studied at that school since the first grade. I was not accepted to the most advanced group of the 10th grade students as the teacher was too ambitious to accept me in her group. The backstage play is that my tutor is very well-known in my hometown and certain teachers consider her as a challenge as her students always win different competitions in English. This is just a little story of how ambitions can serve as obstacles to sharing knowledge, methods of teaching and learning from each other. However, back to the main aim of writing about my learning experience. i think that my example can serve as one more narrative that proves the importance of the local knowledge to the discipline. Different learners are situated in different sociocultural contexts and, thus, any relevant pedagogical knowledge has to be locally produced  and  negotiated.

Globalization

 I liked this definition of globalization - "a borderless society in the age of the global economy and information technology" (Kubota 16). I agree about the borderless society more than ever. Globalization has brought me here, to the U.S. and my whole life changed. I had to negotiate my identity, my daughter is a native speaker of English and her culture is so different from mine. Have I not studied English, I would not have come to the U.S. It was that period in Russia in the 1990s when English suddenly recieved all the attention and studying at a faculty of foreign languages became prestigious and promising. However, even though it is desirable to master English in Russia, the politics keeps it as a foreign language. It is easy to see the implication of it. I do not think Russian polititians will ever decide to make English as a second language. I would say there is otherization of the West in my country.
I find some similarity with a case with Japan in terms of dichotomization between Japanese and Anglophone cultures. Learning English in Japan does not mean cosmopolitan pluralism or critical multiculturalism. "While the discourse of kokusaika promotes Anglicalization, it also reinforces cultural nationalism through constructing a rigid cultural boundary between Us and Them" (Kubota 23). In addition, regardless the varieties of English today, the 'correct' English in Japan seems to be the English language of mainly USA and UK. The same situation is in Russia. The fact that there is an increased number of secodary schools in Japan that offer languages other than English gives hope that the ethnic and linguistic diversity starts to recieve the proper attention.
The bottom line is that English as an international language should serve the function of bridging multiple cultures and promoting cultural understanding instead of narrowing views of world cultures. This is an important moment for TESOLers as we as English language educators are responsible for promoting international understanding, non-biased attitudes, and understanding of world cultures, and, mainly, that the English model is not the Inner Circle only but the Outer and even Expanding Circle.
  

The Standard Language Myth

   It is obvious that standardization represents power and authority. Standard English is an abstraction, a tool for those in power to isolate from any other varieties. Standard English has a gate-keeping function which excludes the inferior non-Standard English, is prestige and exclusive. However, as Lippi-Green showed it in her article, when we try to analyze the definitions of Standard English, there are quite a few discrepancies. For example, who are the opposite of the uneducated, why the educated population's pronunciation is "more informed, more genuine, and more authoritative" (Lippi-Green, 55), and why those who live in the south of the U.S.A. lack correct English, the latter according to Preston's empirical studies. These discrepnacies prove the standard language myth and present standard/non-standard dichotomy as educated/literate and non-educated/non-literate.

If we dig a little deeper, we can see that Standard language which is "imposed and maintained by dominant bloc institutions" is the result of ideologies, or standard language ideology (Lippi-Green,65). 
If we look at the history of the development of Standard English, we would see that the development of modern Standard English was the only concern of linguists and language historians (Milroy, "The development of Standard English in 1300-1800").Standard varieties are viewed as idealizations, in a finite state, internally invariant, and reside in the writing system (Milroy, 11 ). He explains the occurence of standardization due to a promotion of a national language as a sign of national unity and national language. Thus, there was a strive to legitimize national standard language and present it as pure, unilinear, uniform, and as English of the elite class. This is how we fall into the "false consciousness" (67). It is so deeply rooted because the ideology's "web of common sense arguments" (for example, hearing Standard English in movies, reading Standard English in books, hearing it on the radio,  learning it at school) persuade us again and again that this is they way we should speak, write, and think. So, it is no wonder that it is hard to get rid of the feeling the Standard English is the model and the one that represents interests of those in power. Thus, on the basis of language, those in power make sure that they keep their favored place in the nation-state. (67).

As a TESOL educator, I believe it is very important to unmystify this ideology and strive to promote equality by accepting nonstandard languages and presenting them in school curriculum. Discussions on language ideologies, standardization of languages, recognizion of non-standard languages as legitimate linguistic codes are examples of how to raise awareness among ESL/EFL students concerning the standard language myth and help them not fall under this ideology.

Week 13. Language planning and policy

Language politicking outside the classroom has direct influence on the pedagogical practices inside the classroom. An example is Singapore where even though bilingualism is the mainstay of education policy, language policy has allowed English to remain dominat over the other languages.English is the only official medium of instruction at school except mother tongue classes. English is the language of commerce, international communication, and a sign of personal and national economic success. Furthermore, English served as a principal layer in social stratification.
As for bilingual education, i do not see it as divisive or that it fosters an elite. It may add additional costs for the public but it only benefits learners as it is proven, in adult learners' case, 'that strong l1 literacy are key factors in successful L2 acquisition.' (Mckay 102). Thus, l1 is a resource not an impediment to L2 successful acquisition.  The desire of English monolingualism perpetuatest the global dominance of English and gives ascendancy to English. Furthermore, Singlish or Ebonics will never become internationally intellible because language politicking is reluctant to raise the status of these languages to Standard languages and  their introduction into the classroom.
However, an example of the Standard English proficiency program in California gives an excellent example how children, instead of being otherized, learn that Ebonics is one linguistic code and not a deficient language. Such a bidialectal approach promotes equality for both kinds of speakers (I mean , Standard language speakers and non-standard speakers) and understanding of other varieties of languages as different, context-based varieties. I also support appreciation of dialect difference approach which recognizes the wordliness of language and a pedagogy of critical language awareness.
Thus, students learn that 'notions of facts' about language imply a bigger picture. They are elements of a larger narrative. social needs and political interests are involved here. I believe these two approaches are an effective and empowering form of language learning.

Week 12.

After having read about the issues in the Expanding Circle, I identified the same problems in my own teaching experience. When I taught English to students whose major was Economics and Law, I remember that I had to struggle with their disinterest to the subject as they did not see much use of English in their professions. Russia does not provide a social context for such students in order to engender instrumental motivation.  It does not mean, however, that other social factors such as social prestige, cultural capital, and access to an imagined community of English speakers, motivate students in Russia to study English. I think it is important for TESOL educators to be sensitive to the social factors that motivate their learners and use those incentives for English learning. It was present in my teaching experience as well and it considerably enlivens the atmosphere in the classroom.
Another issue is teacher competence. I think it is due to the lack of interaction with native speakers on a daily basis,  a lot of English language teachers feel that their knowledge is bookish and far fron native-like pronunciation. In addition, top-down ministry directives by Ministries of Education consider an English-only classroom as an ideal classroom. However, I think it is a big plus to be able to conduct a class bilingually. Another issue is the promotion of CLT (Communicative Language Teaching) in the Expanding Circle. I concur with the author that it relates to modernization theory. However, I noticed that there was a discrepancy between the study books that my director wanted us to use in teaching English and students' attitude and expectations towatds the teaching material. I had to additionally but a grammar book as my students were very confident in the idea that grammar comes first and everything is based on grammar. They were not satisfied with the prevailing communicative tasks in the study books. I felt the same way and practical experience proved that those study books with the communicative approach were good as an additional material to the language acquisition.
As for multilingual societies such as India and South Africa, it is certainly due to globalization of English that the latter is used in H domains as socio-politically and socio-economically English is far more hegemonic. The negative side is that it creates a stratifying effect between those who can afford English-medium education and those who can not and, thus, cannot participate in the domains where English is the dominant language, like education and business. In a way, we have a similar situation in Russia. It creates an economic divide in English language learning in Russia as well.

week 11. English in an era of globalization.

     I agree with Freidman that today we enjoy the possibility to stay in our own locale while engaging in a 'globally linked economic and information system' (McKay 1). However, globalization exposed the poor counries' inability to equally engage in various inter cultural interactions due to the lack of technology and poor economy. In addition, a loss of cultural and linguistic diversity took place and is still taking place today. For example, when I studied in High School, we did not focus on the Buryat language as much, but rather the English language was imposed upon us, students. Moreover, the Buryat language was offered only in a few number of schools and was generally regarded as something unnecessary and not useful.However, I regret today that I do not speak my native language because I take pride in my native language as part of who I am. Scholte's interpretation of 'globalization as westernization, or modernization, suggesting the spread of capitalism, industrialism, and bureaucratism' reflects the situation in Russia in the early 90s. After the former USSR collapsed in 1991, the Iron Curtain fell, and Russia was suddenly exposed to Europe and the USA. The English language was and is in great demand in Russia today. Heads were looking in the direction of the West and westernization took minds of the young generations as economic, educational and mass media incentives provided motivation for English learning. Westernization was and is still equalled to being modern and being part of a global order. Thus, I agree with Cabagarajah that 'the local shouln't be of secondary relation to the dominant discourses and institutions from powerful communities' (McKay 2).  I believe that TESOL educators should be aware of the power the English language imposes upon us and how it promotes the desire to join the imagined communities. I think it is important to implement discussions and workshops where ESL/EFL students' can share stories on their culture, language, and literacy. Moreover, I think it is important to make students aware why English is the dominant language today and how it reflects social relations. I wish I read this article when I was in High School as it would have educated me about the political and economical powers of the English language. This would help me realize how dominant the discourse is and that it makes the local be percieved as a subfield while it is not.

Racial discrimination still takes place. I believe this topic should be introduced into school education as well as in higher education.Professional racism is the most dangerous form of racism as it is a new form of cultural racism in disguise. Moreover, racism in academic settings is the one that is expected least of all. I believe such cases should be reported as it is the only way to develop democratic learning communities. As TESOL educators, we should be particularly aware of the racialized discources of Islamophobia and Otherization. Other cultural and ethnic groups such as  African-Americans, Asians, and Latinos also may experience Otherization.
I myself experienced otherization when I was in middle school. I lived in Anadyr, the very North of Russia, and chukchi and eskimos were Ohterized and percieved as inferior, less intelligent, and not neat in appearance.

Week 8. Cultural representations: Culture and teaching materials.

After reading the material for this class I realized that our teachers of English never really examined the politics of unequal relations of power hidden behind taken-for-granted knowledge. Consequently, we, students, and even teachers, were perceiving the Western culture and the English language as the dominant discourse. Thus, unknowingly, teachers still reproduce and legitimize unequal power relationships both in and outside the classroom.Western foreign-language culture in Russia is still regarded as the dominant one. Of course, it does not apply to every citizen of Russia, and I have noticed that people actually take pride in their language and culture, especially indigenous people like Buryat for example (from personal experience). However, knowing Western languages such as English, German, French, and such Eastern language as Chinese is viewed as a strong plus when applying for a job, even if there will be no need in the language as such. As a result, I had always thought that by choosing a profession connected with the English language, I would have a better life in terms of earning good money and would achieve a higher social status. Moreover, the way I viewed my society was strongly influenced by the images and text brought by media and textbooks. In terms of race, I hardly remember African-American people in our textbooks. This picture is still in my mind: some Mr. Smith, white, sitting comfortably in his living room and reading a newspaper with a pipe in his hand. Or some Ms. Lucy, also white, a student or a teacher, wearing business clothes and with some papers in her hands. As for media, Russian television is strongly influenced by Western movies to the extent that some of my freinds would say critisize Russian movies as lacking the same effects that make a movie seem real. So, I remember my university groupmates and I discussing Beverly Hills which was a popular series among the youth back in 1997.  Thus, I can confirm that media and text bring a strong message to societies who rules the world. As a result, I strongly believe that constant text and media should and must be used as instruments for social development, not social prejudice. TESOL must be aware of the implicit messages of the texts and media about the power relations and promote social justice and equality through discussions and appropriate textbook choices.

Week 6. Culture and written discourse.

 There are distinctions in the features of texts in relation to both patterns and styles that writers of different languages and cultures produce.
I believe it is crucial for a TESOL educator to be aware of L1 influence in L2 students' English writing. Model essays that would show the contrast in organizational patterns as well as introduction to  journal writing are among successful approaches to teach  L2 students to explore cultural differences in L2 writing. I agree with Yoshimura that teaching the form of an English argumentative essay including such moments as the organizational pattern, coherence structure, and argumentative patterns are just as helpful and important as focus on the process and content of the essay.
Thus, exposing L2 writing conventions to L2 learners and making these conventions explicit is important for understanding the cross-cultural differences in writing.
Whorfian interpretaion of rhetorical patterns reflecting patterns of thinking in L1 and Kaplan's five types of paragraph development can be named as the beggining in contrastive rhetorics research. The research in contrastive rhetorics in the late 30-odd years proved that all groups engage in a variety types of writing depending on the genre. However, Kaplan's earlier model is useful as it reflected college students' essays. For a TESOL educator, it can give some basic insight while keeping in mind that there is more to it.
Would you agree that linearity, clarity and coherence are the basic features of Western writing while  dynamic and fluidness are Japanese's?
I liked the idea that contrastive rhetorics research is similar to intercultural pragmatics analysis as this comparison makes it clear that contrastive research is not only about the first language or the national culture.
 
Japanese culture by Kubota
Explicit teaching through a discourse convention  and creation of rhetorical pluralism in the mainstream English discourse community were two pedagogical implications of the recent studies on L2 writing and critical thinking for academic purposes. However, the perspectives of poststructuralist and postcolonial critique as well as pedagogical perspectives from critical multiculturialism and literacy have revisited the taken-for-granted cultural differences.  Instead, these differences should be viewed in the discourse in which this particular knowledge is constructed and contested. It is obvious that this critique of cultural differences confirms the belief that ESL/EFL teachers should critically examine them. I have always tried not to approach my students as representatives of monolithic, unidimentional culture. Moreover, it is important to remember that culture also has political and ideological implications to it as in the case of the Other which is constructed by colonial discourse.
Thus, by critical examination of the target culture and the culture of (a) particular student(s), TESOL educators will not stereotype the individual students based on their culture of origin.

Week 5. Otherization.

Oriental is a subjugated element as opposed to European identity. While 'Orient' is perceived as uncivilised and irrational, 'Occident' is reserved, logical, and rational. Orientalism by Said indeed remains one of the most influential and controversial works when speaking of 'otherization'. It is well-known that Said's work is about the discources of the Western colonisers by which the colonised nations and its people of the East are framed. In this respect, the question of power is the central matter here, and the assertion of self-identity is involved.
I have heard that it is difficult for a Japanese to say "I", and that he or she would avoid direct projection on himself/herself. Moreover, one person in class has told me and other students that it is hard to get 'yes' or 'no' answer from a Japanese. Having not read or encountered with Japanese people a whole lot in my life, I have not thought really anything like that about them. A friend of mine told me that Japanese are very closed and isolated , and that they do not let outsiders in their discourse no matter how long one has lived in their country. My friend admitted it was hard for her to live in Japan for 10 years. However, as it is explained by Sugimoto, who foriengers mainly interact with are core sub-cultural groups which are ideologically dominant and possess that ideological capital. Disinterest in seeking outside information and confirmation to Japan's multiculturalism by writers and editors of publications add to the slanted views on Japan in a unidimentional way. In addition, intercultural training propagate stereotypes and promote otherization.
I loved images of the other by Benetton. I do not find them perilous in terms of invoking crude racist images and associations as there is nothing subservient in the image. Rather I see it as a type of imagery that represents human diversity and trunscultural unity. I believe I've seen similar images on ets.org-- there was an image of an African American man, a white lady, and an Asian man speaking with each other, all dressed professionally, and representing by their independent and mutually respectful behavior a transnational ethos that fits in the global market.
However, I think that the notion of Other unfortunately is still persistent and conditioned by the power of the West in economy, military, and technology.  As a TESOL educator, I think it is important to remember that foreign students may feel like 'others' and not really be able to understand this feeling of otherness as they are not being mentally or physicallly opressed but still they feel they do not fit in/ they do not fully belong to the new community.  They realize that they need to relearn new skills and  new values in order to fit in. It is very important to introduce students to these values while letting them express their own for mutual exchange.

Cultural Assimilation and its illusions.
I understand and concur with Zangwill about that nature will return and cultural assimilation is delusional. It is impossible to shed your past identity as this is who I am. This is what happened to me. When I came here I tried to assimilate the new culture I was living in but soon I realized that I am not comfortable with myself. I found that it makes me feel in my skin when I keep in touch with my ethnic roots and when I continue to harbor my ethnic consciousness.

Identity and Language Learning: Discourse, Culture, and Identity

The one on one relationship between language and cultural variability is definitely an oversimplification. I have experienced what is means to be separated by a deep cultural gap between speakers of the same language that Gumberz is talking about (Holliday, 75). When I moved from the northern part of my country, Chukotka, Russia, to Siberia, I immediately felt that I do not fit in as I came across a whole new culture with its values, traditions, beliefs, attitudes, and historical "baggage". Siberia is the centre of Buddhism in Russia, and growing up in a non-religious environment in the North, I found it hard to adjust to a new place where religion carries such a profound influence on people. Different ways of life based on the traditional economic centers ( for example, reindeer herding, fishing, sealing, extraction of a sea animal, and fur trapping in Chucotka and agricultural and commercial products such as wheat, potatoes, vegetables, sheep and cattle farming, timber, leather, graphite, and textiles in Buryatia)  and beliefs existing in these two different regions of Russia comprise
different types of discourses which enact and recognize defferent identities and activities. Even though the main language that is spoken in these two regions is Russian, Chukot, Eskimo, and Buryat langauages create unique local cultures and certainly serve as social languages in their areas.
So who am I? I tried to identify myself as a member of a socially meaningful group or social network . So far, I came up with such discourses: a half Buryat, a quarter Belorussian, a quarter Evenk, and a quarter Kamchadal, a Russian citizen, a middle-class emigrant of America, a graduate student, a Buddhist, a mother. Furthermore, my various social practices of the sociocultural groups to which I belong represent different cultural models that 'shape and organize large and important aspects of experience for particular groups of people as well as the sorts of conversations'.

I have experienced the so called culture shock even though I studied at the foreign language's department in my country and absorbing American and British cultures was what we, students, strived to do. However, when I started living here I realized that people that surrounded me did not understand me. I felt strange to myself because my 'historical' baggage, my cultural traditions and beliefs were just something cute but not applicable to any part of my life here. I felt like I lost my 'self', that nobody knows me the way I really am, and that I am playing some kind of a role I am forced to play. I missed speaking my language, celebrating holidays of my country, hearing the noise of the Russian songs from the streets, laughing with my friends, and most importanly, that same wavelength each country live  on. I still dearly miss my country but I have adjusted to my new life. I am enjoying the new experiences because learning always benefits our identities. Mutiplicity of identities inevitable and Westernization has captivated me for many years. It was something I strived to understand and expereince so badly that I am who I am now--an immigrant. I am in line  with the new set of conventions and social relationships sanctioned by the new community in which I find myself.

Self and other: Language and identity. Week 3.

  Any society is multi-faceted, many-layered, and complex. Parisa, the Iranian lady, is defending her identity as creative, assertive, articulate, and wordly in order to counter the implied deep-seated essentialism of the 'passing comments' of her European colleagues, and the way they construct her 'national culture'. This example proves that it is important to understand that cultural attributes can flow between societies. Here the notion 'thick description' is appropriate which Holliday defines as 'seeing the complexity of a social event by looking at it from different aspects'.He futher asserts that knowledge gained from 'understanding the juxtaposition of unexpectedness, compexity, and encounters with people, artefacts and instances' will help us create  the thick description of this person. Rather than relying on the information about one's presumed national culture, it is important 'to approach and learn about a person as a human being', as you find him/her. TESOL professionals should be especially aware of it as they teach English to students from different  countries. I see it as my mission to incorporate the non-essentialist views on culture in the ESL/EFL classroom.
  Moreover, it is important to take it seriously how an individual represents himself/herself as what he/she says and what he/she does becomes an artefact of his of his/her cultural identity. However, an individual's behavior should not be generalized to other people coming from the same background as it is just something what he/she is wishing to ascertain about his/her culture. In addition, according to the non-essentialist approach to culture, what people say about their culture is true but ephemeral, changing.
  As for the cultural identity, a persuasive example is given that proves that cultural difference is not connected with the national difference.  The gilrs on the bus assert their particular cultural identity--that is of the girls belonging to a culture of swearing girls on the bus. However, in addition to this culture, these girls belong to other cultural groups such as 'an age group, a nationality, an ethnic group, a school class goup, etc.' The point is that we are all members of different cultural groups, and we have multiplicity of identities. Moreover, individuals do not just belong to a cultural group, they can decide how to do a particular culture. Thus, the girls on the bus are playing a particular identity card. Hollidays explians that identity card is "not in essence a stable concept, but one that is achieved through the skilled manipulation of discourses in society." Furthermore, by employing certain resourses, individuals can create new indentities as in the case with the swearing girls, and promote culture change.
After reading Identity as a personal project, I immidiately thought of Lady Gaga because her choices in clothes, make-up, musical projects make me think that she is pushing the limits of the cultural supermarket. Or not? Is she promoting a culture change and bringing her credit into cultural capital?

 "The making of an American"
  Immigrants definitely assimilate when they come to live in America, for they adopt new values and behaviors. Similarly, the new immigrants in America had to 'renegotiate and reimagine national, ethnic, cultural, gender, and sometimes even religious identities.'These transformations of identity took place in political, socioeconomic, and cultural realms. However, immigrants were not subservient in their transformations, but instead, brought in their own cultures and, thus, created the opposition of the Old and New World. The approach to Americanness had to be revisited as immigrants proved to be no less Americans by contributing tremendously to the prosperity of the country.
  Another trope that identiified the American national identity was the Self-Made Man. It referred to an immigrant who achieved the status of an American by luck and pluck. Interestingly enough, the linguistic identity was not challenged as I would think it should have. However, this is not just a coincidence of events but a proof that "the notion of negotiation of identities needs to be approached from a sociohistorical perspective."From my personal experience, I, as an immigrant, have found myself in such situations where I had to defend my linguistic rights and ownership of English. For example, it occured in a situation where I had to defend my point of view on the work done by one of my doctors. It is when I have to defend my position I feel challenged by the language.

Culture: Concepts and definitions. Week 2.

  What a culture Does rather that what a culture Is seems to be correct because culture is truly "a dynamic process of meaning-making" as Brian Street asserts (Kumaravadivelu, p.10). Each of us represents a certain culture as each of us has values, religious beliefs, customs, and norms which constitute the practice of our everyday life. For example, I follow my Buryat traditions I was brought up on: drink tea with milk, read Buddhist mantras which are believed to improve one's karma, cook homemade soups as this is what they cook a lot in Russia, do not whistle in the house as it means that one is whistling his or her money away, and so on. The point is that all these values constitute my personality and shape my view on the world. Pierre Bourdieu (Kumaravadivelu, p.14) calls it as "acquired habitus".
Nevertheless, I am not monocultural, but instead, I am a representative of several cultures (in my case, Russian, Buryat, and Western) as any of us is a representative of the contact of various cultural communities.
Sociologists' division of the world into two camps on the individualism and collectivism dimentions as important aspects of cultural behavior couldn't leave me indiffirent. I agree that such a phenomenon exists as a coninuum not a dichotomy. Without denying that collectivism still plays a role in Russian cultural behavior, it would be incorrect to ascribe this feature to any Russian individual. Rather, cultural change which is an ongoing process in the life of individuals, communities, and nations, causes these two dimentions overlap.
Moreover, today each culture is a hybrid culture as the result of the cultural globalization. What used to be considered as a local or national matter is now percieved as international or global. Marshall McLuhan, a Canadian educator, suggested that the world is a global village where "cultures reposition themselves between visual and acoustic space." Ethnic reductionism which takes place not only in political rhetoric, media, and academic literature, but also happens in every day life, and confines ethnic minorities to dismissive referential images, is only a sign of narrow-mindedness and simply a pursuit for domination.

In TESOL, the concept of culture still has not recieved the proper attention. I agree that individual-cultural is inseparable because we as individuals start with our genetic phenotypes and sociocognitive materials we possess. Further on, it is important to see the individual in the cultural as we constantly bring in new ways of looking at the world and thus, we ,by our individuality, change the world in a constant manner. Thus, the concept of culture, needs reconceptualization and redifinition as this trunscultuarl world forces us to face this challenge.