Emerging Voices in ELT: Exploring ESOL practitioners’ identities from an intersectional perspective6/15/2022
Currently fully immersed in her PhD study, Paula is exploring, from an intersectional perspective, the identities of ESOL lecturers working in the college context in Scotland. Based on research done in a broader TESOL context (a necessity based on the scarcity of ESOL research in Scotland), it seems apparent that a very narrow profile of teachers is preferred, usually white, usually first language English speakers, and usually middle class. However, if we have a close look at the ESOL students that are currently being taught in Scottish colleges, their identities seem to be very varied in many different aspects: culturally, linguistically, and of course in terms of education, age, and class. Therefore, there seems to be a mismatch between the identity of teachers and learners which creates a division between both groups in a way that may not have a positive effect on learning and on the profession and that seems to be stopping people from different backgrounds entering the ESOL profession. It is worth then asking the question that starts any piece of research: Why? And what is the potential impact of it on lecturers, students and ultimately on the future of the profession?
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Recently, our SIG inbox received a request from a colleague looking for tips on how to diversify their staff team in an English for Academic Purposes (EAP) department. Last year, I took a sideways step into a Human Resources (HR) role, an element of which allows me to contribute to some of the institutional initiatives linked to ‘Equity, Diversity and Inclusion’. So, when we received the request, I was approached to see whether I had any insights on the issue. My initial reply was brief but well-received and got me thinking that perhaps this was a topic worth exploring in a bit more depth. So, below are some personal musings, professional insights and useful resources shared in the hope of aiding us all to take sustainable action - at a societal, institutional and individual level - to further diversify our EAP community and create a more inclusive working environment to benefit everyone. Societal observations My first pondering may seem an obvious one; EAP is not happening in a vacuum. To be more specific, EAP is operating within societies, education systems and institutions which are built on structural inequalities. These structural inequalities exist because the system was built and continues to be maintained on what Anne Hathaway described in her speech at the 2018 Human Rights Campaign awards dinner as an ancient, inherited, habitual, damaging and widely accepted myth. “That myth is that gayness orbits around straightness, transgender orbits around cisgender, and that all races orbit around Whiteness” (cited in Bopaiah 2021, p19) In turn, this rigged system leads to a lack of equal opportunities which can appear invisible at first glance. However, hard evidence of the inequality and lack of diversity across UK higher education can be found in statistical reports from Advance HE and reports on the gender pay gap and ethnicity pay gap. There may be another school of thought that recognises the visibility of inequalities but succumbs to a sense of inevitability. The - ‘How can we possibly change the system?’ - argument. In this short opinion piece, Dr Robert Livingston, a social psychologist in the faculty of the Harvard Kennedy School, uses the analogies of staggered starts on a running track and providing different levels of support to different children in a family context, to exemplify that sometimes, it is absolutely necessary and appropriate to treat people differently to provide equitable opportunities for success. Whilst he discusses the issue with a lens on the inequalities experienced by Black and minoritized ethnic people, the principle can be applied across all protected characteristics and those not captured within the Equality Act 2010, such as socio-economic status and in our discipline, the issue of whether or not English is your first language. At this point, I’m reminded of the image of an apple tree presented by Maha Bali, on slides 15 to 17 of her Keynote talk at the BALEAP 2021 Biennial Conference, and also the myriad of ways that colleagues suggested this could be redrawn. Inequality of opportunity manifests in many ways for many reasons. The question remains, what can be done to address it? Institutional considerations At this point I’m going to move away from the societal issues to more pragmatic institutional considerations that could aid in removing barriers to access to the EAP profession. These are innovations that have become more apparent to me since moving into HR, and I would strongly recommend liaising with HR and EDI experts within your organisation to discuss options that may be beneficial within your specific context. They’ll provide valuable insights on what has and hasn’t worked well in the past and will highlight any legal considerations. As the recruitment landscape becomes increasingly competitive, there is a move towards the concept of hiring for potential and training for skill. This is leading to a growth in the use of apprenticeships across universities. Given that the cost of qualifications required to develop a career in EAP could be a barrier to entry for many people, perhaps degree apprenticeships could provide an alternative entry point into the field of EAP for people from a range of backgrounds and circumstances. Another opportunity which may be of interest to organisations who offer English Language Teaching qualifications is offering a proportion of scholarships to applicants from underrepresented groups as a form of positive action. The funded course could be followed up with a paid internship - perhaps over a Presessional programme - to provide further opportunity for the candidate to apply their learning and further boost their employability prospects. Another area of expertise HR departments focus on, is mitigating barriers of entry to an organisation. Consequently, they often develop institutional policies to support hiring managers in attracting candidates for the job. These policies commonly include advice on using, clear, simple, gender-neutral language in job adverts, removing candidates’ names from long lists and ensuring diversity in recruitment panels from longlisting through to interview. If you’re unsure of similar policies within your organisation, it’s worth searching your intranet or reaching out to HR colleagues to find out more. Individual Interventions Staying with the concept of attracting candidates for the job against a competitive recruitment landscape, there is much within your agency as a hiring manager that can be built into the recruitment process. Some initiatives we’re piloting at the institution I work for in both academic and professional services roles include:
Initial feedback from the hiring managers piloting some of these approaches seems to be that the interventions are creating a more positive application experience as well as leading to more diverse recruitment. A point of reflection is how many of the above do we or could we apply to provide a more equitable recruitment experience for EAP posts? And what other interventions could we introduce? Again, if you’re unsure of what you can reasonably enact within your institution, have a chat with colleagues in HR. You could also speak with colleagues in other departments who are hiring managers to find out what approaches that are taking to diversify their staff community. Could these be transferable to EAP recruitment? Summary Of course, I’m mindful of the limitations of this blog; these ideas and signposts predominantly touch upon better understanding the concept of equity in an effort to achieve diversity. Indeed, some of the suggestions may seem like quick wins. But as detailed in this report from consultancy firm McKinsey & Company, creating the conditions for inclusion is the long game and requires sustained mindfulness to enact system and behavioural change. This is a point that requires considerably more reflection and exploration. If there’s interest out there, perhaps it’s a conversation to come back to later in the year. I’m also aware that this piece has been written from a UK-centric perspective. However, I hope despite this that there are points that may be useful for experimentation and further discussion across different global contexts. I’d love to hear your thoughts on this. What of the above do you already use in your institution? What have been the outcomes? Are there any you’re interested in piloting in your institution? What alternative initiatives are you using to good success? I’m sure our wider community would be grateful to hear your insights and experience too. So, feel free to share comments below. Reference Bopaiah, M (2021) Equity : How to Design Organizations Where Everyone Thrives. Berrett-Koehler Publishers. Oakland, California At the Universities of Sanctuary conference in November 2021, we were delighted to be part of the soft launch of RefugEAP, which will be a scheme whereby EAP practitioners from across the UK and beyond work to increase opportunities for refugee-background students to access both formal and non-formal EAP provision. You can access the recording of this session here and the slides here. If you are keen to get involved, you can fill in this online expression of interest form.
RefugEAP is being set up to fill unmet needs for EAP for refugee-background students by adopting a two-pronged approach:
For more information, you can access the session recording and/or slides, and further details will be available shortly. If you are keen to get involved, you can fill in this online expression of interest form. For any other queries, please contact Aleks Palanac at [email protected] One of my first vivid memories of my Muslim identity was in 2004. My family was bound to leave for the United States for my father’s work. A major concern was whether or not my mother, a hijab wearing woman, should continue donning it when the memory of 9/11 was still fresh and our safety was not guaranteed. She decided not to wear it for the year we stayed in the US. As I myself grew to learn, the Muslim identity, particularly that of the Muslim woman, is complex to navigate, be it in the United States or anywhere else in the world I found myself in. In 2019, it was in the UK for my Master’s, where I was one of the very few Muslims and the only hijab-wearing student in my course. In classes where I was distinctly different from the rest, I found myself questioning how or where I should place my faith in relation to other parts of my identity. This reflects Preece’s (2016, p. 1) argument that people grow more aware of their identity when they are going through transformations and facing new possibilities. While reflecting on my own experiences and concerns, I could not help but to question if other Muslim women felt the same way too. In my attempt to understand this complicated identity work and myself, it even became the topic of my Master’s dissertation. In this writing, I share the findings from my study in which I observed how three Muslim women juggled their faith and other parts of their identity. I start by outlining my research. I then present the experiences of my participants, organized into common themes and complemented by theoretical perspectives. This is followed by considering the implications of the findings for the EAP classroom. Approaching Identity and Research My research focused on identity, which Weedon (1997, p. 32) defines as “the conscious and unconscious thoughts and emotions of the individual, her sense of herself and her ways of understanding her relation to the world”. I approached identity as socially constructed, fluid and intersectional as “different dimensions of identity cannot be dealt with in isolation of one another” (Block & Corona, 2016). The goal of the research was to examine Muslim women’s negotiation and construction of identity, specifically in online spaces. This was done via a qualitative approach, using social media analysis and thematic analysis of narrative data, with more emphasis given to the latter. The narrative data was collected from in-depth interviews which leaned into the narrative inquiry approach, where I shared my own stories to initiate the participants to share their experiences. Findings and Shared Experiences I found that there are recurrent themes that occur across the experiences of the three participants as Muslim women, themes which resonate with my own experience. Although my study was focused on online spaces, I believe these themes to be relevant in other contexts as they are matters that often tend to affect how Muslim women express themselves in general. As has been highlighted by Abiala & Hernwall (2013), despite its fluidity and freedom, the online world is still intertwined with offline experiences and power structures.
This explains the sense of representing the faith that is present with all of my participants as well as their wariness of scrutiny. The inspecting gaze manifests itself in the expectations put upon the participants as Muslim women, which spills into their experiences with their self-expression. When asked about such expectations, the participants pointed to preconceived notions of a Muslim woman as being subservient, well-behaved, and donning the veil or hijab. As mentioned, the hijab itself plays a major part in the gaze (Cooke, 2008), being both the subject and cause of scrutiny. In other words, as one of my participants put it, it is like facing the “haram police” within the Muslim community who are policing the behaviour and hijab of Muslim women while also confronting stereotypes of the Western or Orientalist view.
Another participant talked back to the gaze by writing articles for an online magazine for Muslim women, which she felt is her personal act of reclaiming the narrative and challenging stereotypes. This act of ‘talking back’ is an act that resists the ascribed identity of Muslim women as subservient, docile, and oppressed (Cooke, 2008, & Jamal, 2011). By sharing her voice and opinion through writing, she deployed the Muslimwoman identity to deconstruct and resist the constraints of the gaze. She, along with her colleagues, were engaging in the politics of identity and producing digital content that act as a form of activism (Warren, 2018, p. 3) by presenting counter narratives. My third participant also reacted to the gaze in her own way by minimizing her Muslim identity online. She personally felt that other facets of her identity might conflict with preconceived notions of Muslim women. As a result, she intentionally minimized her Muslim identity online to allow her to explore her identity—particularly her sexual identity—without much scrutiny or conflict. This allowed her an outlet that she might not easily find in the physical world. In a nutshell, the participants indicate that their religious identity and faith do affect their expression. The participants react to the gaze and negotiate the expectations that follow them from outside of the internet, either by adapting to its constraints, deconstructing its limits, or navigating away from it. The study also shows that online spaces afford the participants with agency of representation and carving their own individual, unique identities. Despite this freedom, many of their experiences online still reflect the social and power structures of the physical world. The Religious Identity in the Classroom and Campus To relate these findings to the context of the classroom and campus, it is pertinent to look to recent studies. According to Guest et al.’s (2020) report on Islam and Muslims in the UK higher education sector, university management and staff are often unaware of the gendered experiences of Muslims on campus. There is also evidence that the campus can be a hostile environment especially for those who are visibly Muslim (Stevenson, 2018 as cited by Guest et. al, 2020). Additionally, both male and female Muslims are reported to experience feelings of scrutiny and suspicion from others on campus, mirroring the same awareness of a gaze that my participants experienced. This results in Muslim students and staff often feeling the need to self-censor to avoid suspicion. The report also highlights that there a number of challenges for UK universities, one of which is empowering Muslim voices. So what could this mean in a EAP context? Simply put, language can prove to be a tool of agency. In any given context, people construct their identity and gain access or opportunities to speak through language (Norton, 2013 as cited by Preece, 2016). By having such a widespread language such as English in their arsenal, marginalized people have a better chance to push their own narratives into the center. Although the spread of English has a colonial genesis, it can be utilised to empower Muslims and to resist the exclusion of their narrative, allowing them to “express their own cultural and religious experiences” (Hasan, 2013). As evident with my participants, English is being used to reclaim Muslim women’s narrative and to challenge stereotypes, to find connection with others, and to renegotiate what “Muslimness” means in a contemporary world. As we are slowly attempting to shift away from the center focus on the Eurocentric, white narrative (Hasan, 2013 & Gebrial, 2018), we should proactively counter this cultural hegemony by allowing space for diverse voices, including those of Muslim women. The classroom should be a safe space where Muslim women feel free to express their multifaceted identities, where they can feel comfortable being markedly different but not othered, where they are not scrutinized but seen. What efforts could be made to provide such a safe space? How could the freedom the internet provides be replicated in a classroom? Although I have no quick solution, what has helped me in my own experiences as a Muslim woman in spaces where I am the minority is being approached and viewed as an individual. Orientalism and religious extremism very much focus on promoting a homogenous image of Muslims (Cooke, 2008, & Mir, 2009). Being viewed as an individual is both empowering and assuring. Pushing aside preconceived notions and making room for people to create their own identity is of course, an ideal situation, but it is one we could choose to strive for. To quote one of my participants: “you know for Muslim girls, Muslim youths out there like now what we’re doing is we’re reclaiming our own voices and we’re reclaiming our narratives and we just need to keep putting ourselves out there.” What can we do to ensure that these voices are heard? To reiterate for further reflection and discussion: What efforts could be made to provide a safe space for Muslim women in the classroom? What can we do to ensure that Muslim women’s voices are heard? Please share your reflections on your own experiences either under this post or on our ‘Emerging Voices win ELT’ Padlet as well as feel free to share this post on Twitter. If you would like to take part in a Tweet Meet discussion with Noor – the author of this blog post, tune in on Friday 26 November 12pm-1pm UK time. Author: Ashiqin Hasbullah (Noor)Ashiqin Hasbullah (Noor) currently works at a market research firm in project management. She is also a media associate for a mental health organisation. She graduated from UCL with an MA in Applied Linguistics in 2019. Her interest in research stems from a desire to understand the how and why of people, their actions, and their selves. References: Abiala, K., & Hernwall, P. (2013). Tweens negotiating identity online – Swedish girls’ and boys’ reflections on online experiences. Journal of Youth Studies, 16(8), 951-969. Block, D. & Corona, V. (2016). Intersectionality in language and identity research. In S. Preece (Ed.), The Routledge handbook of language and identity. London: Routledge. Cooke, M. (2008). Deploying the Muslimwoman. Journal of Feminist Studies in Religion, 24(1), 91-99. Gebrial, D. (2018). Rhodes Must Fall: Oxford and movements for change. Decolonising the university, 19-36. Guest, M., Scott-Baumann, A., Cheruvallil-Contractor, S., Naguib, S., Phoenix, A., Lee, Y. and Al Baghal, T. (2020) Islam and Muslims on UK University Campuses: Perceptions and Challenges. Durham: Durham University, London: SOAS, Coventry: Coventry University and Lancaster: Lancaster University. Hasan, M. M. (2013). The Islamization of English Literary Studies: A Postcolonial Approach. The American Journal of Islamic Social Sciences, 30(2), 21-41. Jamal, A. (2011). Just between us: Identity and representation among Muslim women. Inter-Asia Cultural Studies, 12(2), 202-212 Mir, S. (2009). Not Too “College-Like,” Not Too Normal: American Muslim Undergraduate Women’s Gendered Discourses. Anthropology and Education Quarterly, 40(3), 237-256. Preece, S. (2016). Introduction. In S. Preece (Ed.), The Routledge handbook of language and identity. London: Routledge. Warren, S. (2018). Placing faith in creative labour: Muslim women and digital media work in Britain. Geoforum, 97, 1-9. Retrieved from https://doi.org/10.1016/j.geoforum.2018.10.003 Weedon, C. (1997). Feminist practice and poststructuralist theory (2nd ed.). Oxford: Blackwell. Background
I first came across Robert Philipson’s book Linguistic Imperialism during term one of my M.Ed TESOL course at the University of the West of Scotland when I undertook a course titled, English as a Global Language. Being an L1 speaker of English, I have always been aware of the seemingly omnipresent nature of English in the world. However, Phillipson’s analytical meandering through time and events laid bare the framework upon which English as a global language and the ELT profession rests. Phillipson discusses linguicism and describes it as ‘ideologies, structures, and practices which are used to legitimate, effectuate, and reproduce an unequal division of power and resources (both material and immaterial) between groups which are defined on the basis of language’ (Phillipson, 1992:47). From Phillipson’s definition, one can identify the symbiotic relationship between proprietorship and commodification of a language. Defining a language within strict parameters that can only be mirrored by those who share specific characteristics with the definer, results in monopolisation. This monopolisation, or structured proprietorship by any other name, fuels the commodification of English and thus the conferral of monetary benefits offered by capitalism to its proprietor. The role of inequality within a neoliberal structure Neoliberalism, as the result of unfettered capitalism, is an ism of an ism. Not a sub-ism, rather a concentration of what came before. Neoliberalism is the consequence of minimal regulation and markets defining people by their monetary value as consumers (Monbiot, 2016). Within a neoliberalist market, ‘inequality is recast as virtuous’ (Monbiot, 2016). The proprietorship and subsequent neoliberal commodification of English requires a dichotomy of ‘us’ and ‘them’. Block et al (2012) examines the links between neoliberalism and applied linguistics. Their assessment of the position of the world of applied linguistics through the lens of neoliberal influence reveals an array of dichotomies and inequalities, specifically within the ELT and language teacher education industries. When unjust constructs are allowed to thrive This leads us, rather unsurprisingly, to another ism, native-speakerism. As with linguicism, the concept of native-speakerism was introduced to me during my English as a global language module. ‘Native-speakerism’, a term coined by Holliday (2006), is used to describe the preferential treatment which ‘native’ English-speaking teachers tend to receive over ‘non-native’ English-speaking teachers. Such privileges include, but are not limited to, greater access to employment opportunities, whilst ‘non-native’ speakers are often held to higher standards (Kubota 2002, Mahboob 2004, Clark and Paran 2007). Holliday used the term ‘othering’ to describe the creation of this ‘us’ and ‘them’, ‘native’ and ‘non-native’ construct. The psychological effects of ‘othering’ on ‘non-native’ teachers have since been widely studied. Bernat (2008), identified the feeling of impostor syndrome held by ‘non-native’ speaking teachers. Suarez (2000) discussed the significance of the prefix ‘non’, and its impact on ‘non’-native teachers. He labelled the resulting feelings of inadequacy experienced by ‘non-native’ teachers as, ‘I-am-not-a-native-speaker syndrome’. There is currently growing resistance to the terms ‘native’ and ‘non-native’ and consequently they are being increasingly rejected as acceptable terminology. Jenkins (2017) expresses the frustration that a universal alternative term has not yet been established and utilises inverted commas when using the terms ‘native’ and ‘non-native’ to draw attention to their unsuitability. ‘Native-speakerism’ in action Prior to undertaking the English as a global language module at UWS, I had not been aware of the term ‘native-speakerism’ or its effects. I share an English class with a ‘non-native’ English teacher, and I have never considered her less of an English teacher because of her ‘non-native’ status. In fact, I never considered the ‘nativeness’ of her status at all. However, on learning about ‘native-speakerism’ I was able to reflect with new light on previous interactions with her during which she had displayed clear signs of the impostor syndrome. I also reflected on my own experiences as a teacher with ‘native’ status in the ELT industry. One such experience was with a teacher recruiter for a summer school in Italy. I had applied for a short-term position and was automatically rejected by the recruiter as she had made the assumption, based on my name, that my L1 is Italian and my L2 is English, when in fact the opposite is true. On correcting this misconception, I was then asked to produce my British passport by way of indisputable evidence. At the time, I hadn’t given the interaction much thought. However, when I reflected on this event after learning about ‘native-speakerism’, I realised that I had momentarily been in the shoes of a ‘non-native’ teacher. I had been immediately discounted based on an accident of birth, with no importance put on my qualifications or ability to teach. My British passport that I had used on many previous occasions to gain entry into a different country could also apparently grant me access to an entire industry with teacher recruiters acting as border guards. Isms breed isms. As capitalism harvests the monetary gains available from linguicism, neo-liberalism and its dependency on inequality requires the ’othering’ of ‘non-native’ English teachers, all the while allowing ‘native’ teachers to enjoy the benefits of nepotism. My context and study findings Given this background and my experience, I wanted to look at issues in ‘native-speakerism’ within my own context. For my master’s dissertation, I carried out an ethnographic study titled: Native and non-native speaker teacher roles and identities from the perspective of adult Russian English Students. Teacher recruiters often cite student preference as the reason for native-speakerist ELT adverts. Due to this, many studies have sought to uncover student perceptions of their ‘native’ and ‘non-native’ teachers. However, Russian populations were comparatively under-researched with most studies covering China, South-East Asia, Turkey, and Poland most recently. I carried out a focus group and one-to-one interviews. Although the focus of my questions was to generate the data I needed to answer my research question, the qualitative nature of my research allowed for the exploration of other salient data. The findings of my study showed that students perceive their ‘native’ and ‘non-native’ teachers as equally valuable, but with distinguishable roles in the classroom. Participants expressed the belief that ‘non-native’ teachers have more of a role at the beginning of the language learning process, with ‘native’ teachers being introduced at a later stage. This ‘nonnative’-to-‘native’, beginner-to-more advanced continuum was expressed by most participants. However, none could determine the ‘native’-to-‘nonnative’ crossover of responsibilities. The study uncovered that this perception is rooted in students’ opinions about the effectiveness of teachers’ pedagogical approaches, with their ‘non-native’ teachers being associated with the grammar-translation method and ‘native’ teachers being associated with the direct method. The participants firmly held the belief that pedagogy was linked to native status as opposed to being two independent factors. Beyond native status ‘Native-speakerism’ was a recurring theme throughout the findings, with a participant commenting on the preference of teacher recruiters for ‘native’ speakers, specifically from the UK or US, a finding which is well established within the current body of literature (Selvi, 2010). This participant, a ‘native’ teacher from Nigeria, recounted several occasions where her colour was cited as the reason she was either not given a position or rejected from a pre-arranged interview on arrival. Her experiences were limited to interactions with private English schools based in Russia. However, she accepted this as the norm stating, “it’s something that I’ve received quite often. So, I just expect it and let it go”. This same participant went on to describe her self-imposed behaviour of reducing her accent to sound more American or British, a habit which she felt would avoid any confusion on the part of her students. This participant was arguably displaying signs of impostor syndrome, which was linked to ‘non-native’ teachers by Bernat (2008). Issues of race and accent in the ELT industry are being increasingly studied and explored. Vijay Ramjattan (2017) builds on the previous work of Bernat (2008), Llurda (2015), and Medgyes (1983) by identifying the negative impacts that working in a racialised environment has on English teachers of colour. My study identified and discussed the issues of native status and colour, both collectively and independently. One participant ranked teacher recruiter preference from most to least desirable as: white ‘native’ speaker, white ‘non-native’ speaker, and black ‘native’ speaker. She couldn’t comment further as her experience was limited to these definitions. Employer preference for white appearance has also been established in the literature, particularly by studies with a focus on English-language schools in East Asia (Ruecker and Ives 2014; Appleby 2013; Appleby 2016). However, the preference for white ELT teachers over ELT teachers of colour, regardless of native status, draws into question the use of the term ‘native-speakerism’. It could be argued that, in some instances, the preference for teachers with ‘native-speaker’ status is in some instances acting as a disguise for a preference for white teachers. Within the ELT industry the term ‘native-speakerism’ and its place as a racist ideology, is increasingly known and understood (although outwith the context of the industry, it remains a peculiar and unfamiliar phrase). Social media has provided a public platform where English language schools are frequently openly challenged if they display native-speakerist recruitment practices. It could be argued that removing industry-specific jargon like ‘native-speakerism’ and replacing it with a layman term such as racism, could help other stakeholders like students and parents better understand its significance. If native-speakerist teacher recruitment adverts were challenged for being racist instead of native-speakerist, would English language schools be keener to disengage from its practice? Have you ever been witness to or been the victim of native-speakerist recruitment practices? Please share your reflections on your own experiences either under this post or on our ‘Emerging Voices win ELT’ Padlet as well as feel free to share this post on Twitter. Don’t forget to tune in during our EAP4SJ Tweet Meet on ‘Native-sepeakerism’ on Twitter on Tue 2 November 12pm-2pm UK time. Author: Tanina Baronello has recently completed her M.Ed TESOL at the University of the West of Scotland. She is a private ESOL teacher with a student body comprising predominantly of Russian post-secondary students. Her interests include; issues surrounding native-speakerism, racism with the ELT industry, corpus linguistics, and ELF. Having graduated in 2004 from Glasgow Caledonian University with a BA in Accountancy with Corporate Finance, she enjoyed a career as a business development manager in the UK private sector until 2018, when she retrained to pursue her dream of becoming a teacher. With a continued focus on CPD, she is currently a student of Strathclyde University’s part-time CCEd Italian course and is looking for PhD opportunities. References Appleby, R. (2013). Desire in translation: White masculinity in TESOL Quarterly , 47, 122-147. [Accessed: 14.09.2021] Appleby, R. (2016). Researching Privilege in Language Teacher Identity. TESOL Q, 50: 755-768. https://doi.org/10.1002/tesq.321 [Accessed: 14.09.2021] Bernat, E. (2008). Towards a pedagogy of empowerment: The case of ‘impostor syndrome’ among pre-service non-native speaker teachers in TESOL. English Language Teacher Education and Development Journal 11, p1-8. [Accessed: 25.10.2020] Block, D. Gray, J. Holbrow, M. (2012). Neoliberalism and applied linguistics. Oxon and New York: Routledge. Clark, E. and Paran, A. (2007). The employability of non-native-speaker teachers of EFL: A UK survey. System, 35(4), pp.417-422. Doi: 10.1016/j.system.2007.05.002 [Accessed: 4.11.2020] Holliday, A. (2006). Native-speakerism. ELT Journal, 60(4), pp.385-387. Doi: 10.1093/let/ccl030 [Accessed: 03.08.2021] Jenkins, S. (2017). The elephant in the room: discriminatory hiring practices in ELT, ELT Journal, Volume 71, Issue 3, July 2017, Pages 373–376, https://doi.org/10.1093/elt/ccx025 [Accessed: 13.09.2021] Kubota, R., (2002). The Author Responds: (Un)Raveling Racism in a Nice Field like TESOL. TESOL Quarterly, 36(1), p.84-90. Llurda, E. (2009) “6. Attitudes Towards English as an International Language: The Pervasiveness of Native Models Among L2 Users and Teachers: “. English as an International Language: Perspectives and Pedagogical Issues, edited by Farzad Sharifian, Bristol, Blue Ridge Summit: Multilingual Matters, pp. 119-134. Mahboob, A. (2004). Demystifying the native speaker in TESOL. SPELT Quarterly, 19(3). [Accessed: 03.08.2021] Medgyes, P. (1983). The schizophrenic teacher1. ELT Journal. 37. 10.1093/elt/37.1.2. Monbiot, G. (2016). Neoliberalism – the ideology at the root of all our problems. https://www.theguardian.com/books/2016/apr/15/neoliberalism-ideology-problem-george-mo nbiot. [Accessed: 02.08.2021] Phillipson, R. (1992). Linguistic Imperialism. Oxford [England: Oxford University Press. Ramjattan, V, A. (2019) Racist nativist microaggressions and the professional resistance of racialized English language teachers in Toronto, Race Ethnicity and Education, 22:3, 374-390, DOI: 10.1080/13613324.2017.1377171 [Accessed: 09.08.2021] Ruecker, T. and Ives, L. (2014). White Native English Speakers Needed: The Rhetorical Construction of Privilege in Online Teacher Recruitment Spaces. TESOL Quarterly, 49(4), pp.733-756. https://doi.org/10.1002/tesq.195 [Accessed: 25.08.2021] Selvi, A. F. (2010). All teachers are equal, but some teachers are more equal than others: Trend analysis of job advertisements in English language teaching. WATESOL NNEST Caucus Annual Review , 1, 155-181. [Accessed: 01.08.2021] Suarez, J. (2000). Native and Non-native: Not only a question of terminology. Humanizing Language Teaching. 2(6). http://old.hltmag.co.uk/nov00/mart.htm [Accessed: 15.08.2021] |
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