Ways of teaching English culture in senior forms

1.1. Culture in broad meaning and its place during English classes.

To begin with, culture (from the Latin cultura stemming from

colere, meaning "to cultivate") generally refers to patterns of human
activity and the symbolic structures that give such activities significance
and importance. The classic definition of culture was provided by the
19th-century English anthropologist Edward Burnett Tylor in the first
paragraph of his Primitive Culture (1871): "Culture . . . is that complex
whole which includes knowledge, belief, art, morals, law, custom, and
any other capabilities and habits acquired by man as a member of society.
" In "Anthropology" (1881) Tylor made it clear that culture, so defined, is
possessed by man alone. This conception of culture served
anthropologists well for some 50 years. With the increasing maturity of
anthropological science, further reflections upon the nature of their
subject matter and concepts led to a multiplication and diversification of
definitions of culture. [3] Cultures can be "understood as systems of
symbols and meanings that even their creators contest, that lack fixed
boundaries, that are constantly in flux, and that interact and compete with
one another." In addition to this, The Center for Advanced Research on
Language Acquisition defines culture as “The shared patterns of behavior
and interactions, cognitive constructs and effective understanding that are
learned through a process of socialisation. These shared patterns identify
the members of a culture group while also distinguishing those of another
group.”[1] It is not a secret that understanding of culture requires an
understanding not only of language differences, but also differences in
knowledge, perceptions, beliefs, attitudes, and behaviors. This is why
culture place a great role during English classes, as it includes codes of
manners, dress, language, religion, rituals, art. norms of behavior, such as
law and morality, and systems of belief. What is more, the evolution of
language is often shaped by the culture of the particular group who speak
it. If one truly wants to master a language, knowledge of cultural contexts
that underpin the language one is learning can provide you with
invaluable insights into certain phrases that are often spoken by natives
of a particular cultural group. The same could also be said for learning
about other cultures. The ancient Egyptians could be a nice example. It
would be a challenge to gain a deep understanding of ancient Egyptian
culture without learning about their native language and Egyptian
hieroglyphics, in tandem. The two are always connected no matter what
side of the coin you look at.
When it comes to language acquisition, phrases, idioms and unique
cultural concepts are known to be difficult to translate as they often don’t
exist in some languages. It’s one of the reasons why word-for-word
translations of these concepts usually result in cumbersome or inaccurate
sentences and require adaptation by a native speaker or professional
linguist. That’s why brands who want to engage audiences in different
markets take their time to adapt their marketing strategies, tone of voice
and even their products to suit local customs in order to increase their
chances of success in individual markets.
Other culture-specific language differences include countries that
have different meanings for similar phrases. In European cultures, for
example, the phrase ‘a good day’ is often referred to as a sunny day,
unlike some African cultures where it implies a rainy day.[2] In this case,
the term ‘good‘ is interpreted differently by the two cultures. Moreover,
gestures and distinctive changes in tone of voice are also worth noting, as
they too can impact the meaning of particular phrases. These cultural
nuances are typically learned naturally by natives by mimicking their
parents during childhood and practised over a number of years. While
common gestures such as a handshake or a smile might have the same
meaning in several cultures, there are others that are open to
interpretation.
Besides, it is not an exaggeration to say that culture practically
allows you to think in another language. Understanding culture gives one
the right meaning to each word, in the larger context, because one is able
to think in the foreign language. There is a number of concepts you can
express only in English, but you cannot express them in any other
language with a word-to-word translation.
So, as the main task of education is to provide learners with all
necessary information in terms of practical usage, and, as Herbert
Spencer said, “the great aim of education is not knowledge but action”,
cultural aspect is of paramount importance during English classes, as
when you are familiar to cultural background of the native speakers, you
will understand each and every word and phrase. In addition to
everything mentioned above, getting to know cultural peculiarities of
English speaking countries allows student to broaden their horizons and
develop themselves.
1.2. Cultural studies.
 Cultural studies is an interdisciplinary field that examines the
political dynamics of contemporary culture (including popular culture)
and its historical foundations. Cultural studies researchers generally
investigate how cultural practices relate to wider systems
of power associated with, or operating through, social phenomena. These
include ideology, class structures, national formations, ethnicity, sexual
orientation, gender, and generation. Employing cultural analysis,
cultural studies views cultures not as fixed, bounded, stable, and discrete
entities, but rather as constantly interacting and changing sets of practices
and processes. The field of cultural studies encompasses a range of
theoretical and methodological perspectives and practices. Although
distinct from the discipline of cultural anthropology and the
interdisciplinary field of ethnic studies, cultural studies draws upon and
has contributed to each of these fields.

It is worth mentioning that cultural studies was initially developed

by British Marxist academics in the late 1950s, 1960s, and 1970s, and
has been subsequently taken up and transformed by scholars from many
different disciplines around the world. Cultural studies are avowedly
and even radically interdisciplinary and can sometimes be seen as anti-
disciplinary. A key concern for cultural studies practitioners is the
examination of the forces within and through which socially organized
people conduct and participate in the construction of their everyday
lives.[4]
Speaking of British cultural studies, such researches as Dennis
Dworkin, Richard Hoggart, P. Thompson, Raymond Williams, Stuart
Hall, Paul Willis, Angela McRobbie, Paul Gilroy, David
Morley, Charlotte Brunsdon, Richard Dyer are compulsory to mention,
as their contribution to this particular field is considered to be more than
important. Dennis Dworkin writes that "a critical moment" in the
beginning of cultural studies as a field was when Richard Hoggart used
the term in 1964 in founding the Centre for Contemporary Cultural
Studies (CCCS) at the University of Birmingham. It is not an
exaggeration to say that many cultural studies scholars
employed Marxist methods of analysis, exploring the relationships
between cultural forms (i.e., the superstructure) and that of the political
economy (i.e., the base). By the 1970s, the work of Louis
Althusser radically rethought the Marxist account
of base and superstructure in ways that had a significant influence on
the "Birmingham School." Much of the work done at CCCS
studied youth-subcultural expressions of antagonism toward
"respectable" middle-class British culture in the post-WWII period. [4]
If we talk about the development of culture outside of the UK, it
is worth mentioning that in the US, prior to the emergence of British
Cultural Studies, several versions of cultural analysis had emerged
largely from pragmatic and liberal-pluralist philosophical traditions.
What is more, thriving cultural studies scene has existed
in Australia since the late 1970s, when several key CS practitioners
emigrated there from the UK, bringing British Cultural Studies with
them, after Margaret Thatcher became Prime Minister of the UK in
1979. 
In Canada, cultural studies has sometimes focused on issues
of technology and society, continuing the emphasis in the work
 of Marshall McLuhan, Harold Innis, and others. Cultural studies
journals based in Canada include Topia: Canadian Journal of Cultural
Studies.
In Africa, human rights and Third-World issues are among the
central topics treated. There is a thriving cultural and media studies
scholarship in Southern Africa, with its locus in South Africa and
Zimbabwe. Cultural Studies journals based in Africa include
the Journal of African Cultural Studies.
In Latin America, cultural studies have drawn on thinkers such
as José Martí, Ángel Rama, and other Latin-American figures.
In Germany, the term cultural studies specifically refers to the
field in the Anglosphere, especially British Cultural Studies, to
differentiate it from the German Kulturwissenschaft which developed
along different lines and is characterized by its distance from political
science. [4]
If one takes a closer look at issues, concepts and approaches in
terms of culture studies, they will notice that Marxism is one of the key
concepts in this field. Cultural studies has also embraced the
examination of race, gender, and other aspects of identity, as is
illustrated, for example, by a number of key books published
collectively under the name of CCCS in the late 1970s and early 1980s,
including Women Take Issue: Aspects of Women's
Subordination (1978), and The Empire Strikes Back: Race and Racism
in 70s Britain (1982). [4]

1.2. Cultural aspect in terms of language in Britain, America and

Ukraine.
 Cross-cultural issues have become an essential and popular topic
in recent years that have interested sociologists, anthropologists,
psychologists, and linguists. Nothing is more challenging for a foreigner
to grasp than the unspoken and unwritten rules of etiquette and behavior
in a foreign culture. The nature of a language and its speakers’ shared
assumptions mold their views of their own group’s culture and the
outside world. The failure to observe the unwritten and subtle rules of
accepted behavior in the US can seriously impact business and personal
relations. This is why cultural aspect plays a huge role in terms of
language.
The very first thing comes with addressing someone – what you
call him or her. There are some basic questions that occur in becoming
acquainted with a new person in the light of how they are understood in
a broader sense by Americans in general. In English-speaking countries,
individuals are given three names: the first name, the middle/second
name, and the last name. The first two names are the person’s common
names; however, they will only share the name they go by during the
introduction. In this case, the first name or middle name may be used as
the preferred name by the person. Asking for the person’s second
common name is rarely done and should not be done during
introductions. If genuine interest lies in learning the person’s full name,
the most appropriate and polite way to present this question is to repeat
the person’s name and ask if that is the person’s first name. The family
name in American English is the last name instead of British English’s
surname.
At a first meeting, if an American addresses a Ukrainian as “Mr.
Petrenko,” the response should be, “Mr. Smith,” and that should be the
form of address until Smith either says, “Call me Jim” or calls his
interlocutor “Ihor.” If one is unsure of what to call someone, it is best to
use a formal address or simply ask one of these questions: What should I
call you? Can I call you [first name]?
When introducing oneself, Ukrainian names should not be
“Americanized.” If the name has an English cognate, it is acceptable to
say, “I’m Pavlo – that’s Paul, in English,” or “I’m Petro, Peter in
English.” However, if the name is Ivan, going around saying “I’m
John,” sounds rather peculiar. Americans know that this is not a
Ukrainian name and will wonder if the Ukrainian is “ashamed” of his
name or pretends to be an American.
The most common mistake for an American when addressing a
Ukrainian person is to assume that the patronymic name takes the place
of the person’s last name. Once reaching a level of intimacy, it is
common for the American to drop the patronymic name in preference
for using only the given name, since the use of both names shows a lack
of familiarity to the person in the American mindset.[5, 30 p]
One more significant part of communication is meeting someone
new. Unlike in Ukrainian where there is a separate concept of
nationality (національність) and citizenship (громадянство), in
English, the words “nationality” and “citizenship” are synonymous. The
Ukrainian concept of національність does not exist in American
English. Therefore, an American who hears the question of their
nationality will automatically share their citizenship (Kovalskaya &
Ritchey, 2001: 11). It will only further complicate the issue when a
Ukrainian insists on knowing what the American’s passport lists as their
nationality since the American passport will only state that the person is
an American citizen. Implying that “Jewish” is a nationality will be
taken as an insult since, in the US, Jews are considered as a religion and
not as a “nationality” (Visson, Lynn, 2013: 120). An American
wondering about someone’s background might ask, “Where are your
parents/grandparents/folk from?” or “Where were they from
originally?” This
question is two-pronged, meaning both “Where (in the US or abroad) were
your parents/grandparents born?” and “What is your ethnic background?”
Someone whose parents or grandparents were born in Ukraine might say,
“I’m of Ukrainian background/origin,” or “My parents came from Ukraine.”
Alternatively, the answer might be “I was born here but my family’s from
Ukraine,” or “We’re Ukrainian- Americans.” Suppose a Ukrainian would
like to know національність of the person. In that case, it is best to ask if
they know their heritage by asking if the American knows where their family
originated. It should be noted that the word “heritage”, which is used in
conversations about where the person’s ancestors come from, is best
translated into Ukrainian as “національне походження”. A Ukrainian
should not be surprised if either American answers that they do not know
their heritage or answer with a list that could include even more than five
countries from where their ancestors immigrated. [5 31]
Additionally, one of the most commonly asked questions in Ukrainian
is “Звідки ти/ви?” This phrase in English is “Where are you from?” or
“Where do you come from?” The expected answer will be that of America,
the person’s state of residence, or possibly their city of origin. If this is the
information that the Ukrainian speaker of English wishes to gain, the
question “Where do you come from?” is the appropriate question. Ukrainian
speakers of English should be aware that while in Ukrainian the question
“Звідки ти/ви?” is sometimes interchanged with “Де ти живеш?” in
English the corresponding phrase “Where do you come from” is never
equivalent to the words “Where do you live?” (Kovalskaya & Ritchey,
2001: 12). When asking a person where they live in English, they will
respond with an answer that tells their current residence no matter if they
have lived there one year or ten years. The mobility of American society
allows and often requires frequent moves from place to place. Such phrases
found in the English Language as “Home is where you hang your hat” and
“Home is where the heart is,” reflect this mobility practice.
 A common question during introductions for a Ukrainian speaker is
that of the person’s age. This question is not culturally appropriate for an
American unless it is put to a child. This is especially true if you estimate a
person’s age to be over twenty-five years. It is further inappropriate to ask
the age of a person’s parents.
In Ukraine, the younger a person’s parents are, the longer it is
considered that the parents will support the children both emotionally and
economically. This consideration is not the case in the US, and marriage
will not usually occur unless the newlyweds are financially independent of
their families. [5 p 32]
If you want to know the person’s occupation, the most appropriate
way to do this is to ask, “What do you do for a living?” Alternatively, form
the question in a way that you gain the information through the person who
introduced you by asking them, “Do you and Tanner work together?” The
second question allows the person to choose whether they want to reveal
where they work or in what capacity they know the person who introduced
you to each other. The question “What do you do?” is an acceptable way of
starting a conversation, a quick way of ferreting out the individual’s
profession, and may indirectly provide information regarding the person’s
income level. Salaries and income are not proper conversation subjects
(Visson, 2013: 63).
Additionally, one of the most confusing areas of conversation between
Ukrainians and Americans is that of studies. Let us consider the following
example: “On several occasions, I have used the word “student” to describe
someone studying in a school, and have been very quickly corrected – “He is
only a pupil” (Puffalt & Starko, 2003: 33).
From this example, we see that while a Ukrainian will use the word
“студент”/“студентка” only to refer to someone who studies at a higher
educational institution, an American will use the word “student” to refer to
anyone of any age who studies anywhere from pre-school to the university
 level. The Ukrainian term used to describe students who are high-school age
or below is “учень”/“учениця”. The popular translation of
“учень”/“учениця” into English is often made with the help of the British
word “pupil”, which Americans understand but do not use. It is essential
when translating the word “student” into “студент”/“студентка” or
“учень”/“учениця” to give careful attention to the age and type of
institution of the learner.
Summing it up, there are numerous nuances which may confuse
people when they are not aware of cultural peculiarities, and a vivid
example of this is the comparison of cultural aspect among American,
British and Ukrainian people, written above.

1.3. Culturally responsive pedagogy.

Culture is central to how all learning takes place. Culturally responsive
pedagogy is a student-centered approach to teaching that includes cultural
references and recognizes the importance of students’ cultural backgrounds
and experiences in all aspects of learning. The approach is meant to promote
engagement, enrichment, and achievement of all students by embracing a
wealth of diversity, identifying and nurturing students’ cultural strengths,
and validating students’ lived experiences and their place in the world.
Culturally responsive pedagogy is characterized by teachers who are
committed to cultural competence, establish high expectations, and position
themselves as both facilitators and learners.[6 p 24]
Speaking about advantages of culturally responsive teaching, it is
worth mentioning that participants considered facilitation of culturally
responsive teaching beneficial in relationship building, fostering cross-
cultural understanding and inclusiveness, and influencing more diverse
world views. Participants spoke extensively about how cultural
responsiveness has the potential to positively influence classroom culture,
foster positive relationships, and build a solid relationship of trust. They
spoke about how these components not only encourage students to feel
connected, included, and valued, but lead to empowerment on behalf of
students, helping them better understand and positively view both
themselves and others; thereby inspiring them to maintain cultural identity
and integrity. In addition, the positive classroom culture and enhanced inter-
student and teacher-student relationships serve to boost student self-esteem
and self-worth which results in increased confidence and sense of safety in
the classroom. It creates an environment where students are willing to share
and take risks and establishes a classroom culture where students are willing
to take off their masks and imagine new possibilities, particularly in relation
to learning, access, and opportunities. In a classroom where culturally
responsive pedagogy is practiced, bridges are built that connect students,
teachers, schools, and community. Extending beyond soft skills and social
emotional skills, participants highlighted the potential for students to develop
increased open-mindedness and expanded worldviews through participation
in dialogue and engagement in constructivist and/or collaborative learning.

Data from the focus groups and analysis of transcripts provided the
opportunity to examine culturally responsive teaching from the perspective
of in-service K-12 teachers who express an interest in this paradigm and
work with diverse students. Findings suggested culturally responsive
teaching extends beyond theory and teachers perceive cultural
responsiveness as an advantageous framework that can be fostered in the
classroom and incorporated into daily practice. While multiple benefits and
advantages were discussed, employing culturally responsive teaching does
not transpire without difficulty. Considering challenges highlighted by
participants, inservice teachers would benefit from the opportunity to engage
in professional development and learning opportunities that allow them to
(1) explore their beliefs, values, assumptions, dispositions, biases, and
experiences related to diversity, (2) discuss controversial topics to increase
their comfort level and skill set when facilitating such conversations in their
own contexts, (3) learn inclusive pedagogical strategies and consider how to
best incorporate these strategies into their environment, and (4) engage in
dialogue on how to foster an inclusive climate and culture with students. [6 p
24]
To sum up, critical teachers have opportunities to examine culturally
responsive teaching and consider how it can be best fostered and facilitated in
their classrooms with their students. Along with providing opportunities for
teachers to reflect and engage in discourse, it is imperative to explore specific
strategies and tools for fostering an inclusive and responsive educational
environment that gives voice to all students and promotes equitable access and
opportunities.

Practical part. Teaching culture to senior forms.

To begin with, activities that help to learn about culture are op paramount
importance when teaching English, as these two concepts are tightly connected.
Speaking about ways of teaching culture in senior forms, I would like to say that
the age of such students allows teachers not to limit themselves with topics and
activities, as they are mature enough to perceive the material in a productive way.
It is not an exaggeration that each and every lesson has to start with a warm-up.
There are lots of great ideas how to start a lesson related to culture, for instance:
1. "Map Scraps"
-Purpose: For students to challenge their map skills and knowledge.
-Procedure:
Provide each student with a copy of a "map scrap" and set of questions.
Instruct students to examine the scrap, and answer the questions provided (they can
use classroom atlas/other materials).
Review answers with the class.
-Materials:
Copy of map scrap for each student
Questions for each student (adapted)
Copy of answer sheet for presenters (adapted)
Classroom atlas and/or other reference materials
2. "Proverbs and Traditions"
-Purpose: Promoting racial and cultural awareness.
-Procedure:
Choose a broad topic such as love, birthdays, holidays, or time.
Ask students to share sayings that are common in their culture or traditions that
their families have that represent the chosen topic.
Chart responses on the white/chalk board in the classroom to see how different
cultures express similar ideas.
-Materials:
"Proverbs and Traditions Example Sheet
Classroom board.
Dry eraser markers/chalk.
3. "The Story of My Name"
-Purpose: For students to share where their name comes from and what it means.
Helps to build intercultural respect and understanding.
-Procedure:
Ask students to write their names on a sheet of paper.
On the same sheet of paper ask students to write answers to the following
questions:
How did you "get" your name?
Who named you? Why?
Do you like your name? Why or why not?
Have students discuss their answers with the class.
-Materials:
Paper for each student.
The next compulsory part of the class is videos, as with the help of them
students practice listening and are able to vividly imagine everything they hear,
as videos provide pupils with such opportunity. This video about indigenous
people [https://youtu.be/a4v-1MZAqes] is an example of ones, those can be
used during classes. Besides, checking if students have understood the video is
essential as well. This can be done using various worksheets. The following
mind map can be the next step after watching the above mentioned video, as the
teacher may divide their students into small groups, provide them with the
mind map and ask to choose one group of indigenous people and discuss their
customs, beliefs, history, social organisation, language, dress and music.
This activity will be beneficial for students, as they will have an opportunity not
only to watch something, but also to express their own ideas and knowledge on
this topic.
Speaking of group work, it is also essential to mention projects.They can be carried
out with the help of worksheets, which will play the role of so-called plans
students can stick to. The worksheet below is an example of such.
One more way of encouraging students to speak is using colourful infographics.
Students can be divided into pairs and be given some time to discuss, for example
the following picture:

Human rights are part and parcel of each culture, and students, with no doubts,
have to be aware of them. So, teachers can help them do this providing their pupils
with a reading task (e.g. an article) about a certain country’s human rights and with
a worksheet they will have to fill solely.

It is not an exaggeration to say that students’ progress has to be checked. This can
be done with the help of usual tests on pieces of paper, but if provided with an
interactive whiteboard, may opt for online ones
[https://view.genial.ly/61ae1d380cece40d63da7413/presentation-culture], which
can be done together. In addition to everything above, students can show their
knowledge through writing an essay on certain topic, relevant to culture.
All in all, every aspect of the English language (speaking, writing, listening and
reading) should be covered during lessons, devoted to culture. What is more,
lessons must be well-structured and have logical beginning, main part and ending.
And, with no doubts, they have to be enjoyable for students and only this way
studying will be both pleasant and productive.