Professional Documents
Culture Documents
Holliday, A. (2009) The Denial of Ideology in Perceptions of Nonnative Speaker' Teachers.
Holliday, A. (2009) The Denial of Ideology in Perceptions of Nonnative Speaker' Teachers.
Holliday, A. (2009) The Denial of Ideology in Perceptions of Nonnative Speaker' Teachers.
the participants in the session were assumed to have used it [the conference
presentation] to construct a racial stereotype of the members of the culture
in question. However, . . . no empirical evidence (for example, interview or
questionnaire data) is provided to support it. The analysis appears to be
based entirely on the author’s own presuppositions. (2007, p. 357)
Teachers in the group and one teacher in particular, tell professional stories
over time. They also tell the stories to another teacher, the researcher, who is
involved in the same or similar professional contexts. It is thus important to
acknowledge that these narratives are then ‘‘positioned,’’ that is recon-
structed ‘‘by a particular person [the researcher], at a particular moment, in a
particular location, for a particular audience, and for a particular purpose.
The understandings of experience constructed through each storytelling are
necessarily situated understandings.’’ (Aboshiha, 2008, p. 79, citing Fay)
presents the reader not only with the complex surface of the writer’s
ideological commitments but also with those interwoven stretches of ‘‘voices’’
of respondents, that is small glimpses of the social world the respondents
inhabit. . . . The persuasiveness of the ethnography is due to this continued
interplay of commentary and exemplification as the story moves from voice to
In this exchange with Jane it appears that the learners reject the teacher in
question because he is not ‘‘white,’’ although the word is not articulated when
explaining why the learners have rejected the teacher. Moreover, Jane and I
both refrain from saying ‘‘coloured,’’ although I say ‘‘brown.’’ However,
earlier I have refrained from asking ‘‘So they really want a white teacher?’’ In
fact Jane even talks about this teacher as ‘‘the one,’’ rather than ‘‘the
teacher,’’ demarking him as different in her own mind. I also say ‘‘someone
who’d been born in London,’’ again avoiding having to say ‘‘a coloured
teacher’’ but we are both aware that this was the issue and yet continue to
avoid the reality. (Aboshiha, 2008, p. 130)
Basically, ‘‘white man ‘native speaker’ bad.’’ We are all cultural and linguistic
imperialists, probably racist as well. . . . Whatever merits his argument might
have they will never be debated fully, only repeated ad nauseam by his
sycophants who have already elevated his argument to the level of self-evident
truth . . . Everybody only seems to focus on a one way system of cultural
imperialism i.e. western (white) over non-western (non-whites). It is utterly
OK for non-westerners to rubbish, trash etc. anything done by ‘‘whites’’ but
should a ‘‘white’’ argue back, or try to defend a position he is immediately
condemned as a ‘‘cultural imperialist’’ or as a ‘‘racist,’’ or both. What most
Not only racist Othering of ‘nonnative speaker’ teachers but also the
nature of the professional ideology which makes it possible thus begins
to become evident. The emergent picture of an ideology of superiority
based on a ‘native speaker’ birthright which is under attack both by a
lack of academic status and accusations of linguistic imperialism
corresponds with the suggestion made at the beginning of this article
that the controversy around the ownership of English has diverted
attention away from issues of race. Alex’s outburst indicates a full
recognition of being threatened by the linguistic imperialism while at
the same time indicating a denial of complicity in the Othering of
‘nonnative speaker’ colleagues. Alex may also be resisting a perceived
hegemony of ‘‘political correctness’’ which Waters (2007) says is
imposing an ‘‘ideological power-structure of its own’’ and ‘‘exaggerates
the extent to which both NSs [native speakers] actually exercise
hegemony over NNSs [‘nonnative speaker’s], and the extent to which
they are perceived by NNSs to do so’’ (p. 358).
It needs to be emphasized here that a crucial part of a postmodern
methodology, as employed in this study, is researchers using their own
professional experience as a basis for dialogue with the data, which is an
added basis for pinning together thick description (Holliday, 2005a).
(See also Delanty, Wodak, & Jones, 2008, p. 2; Jordan & Weedon, 1995,
p. 157; Kubota & Lin, 2006, p. 476.) It is thus possible to draw a direct
parallel between a possible racism which remains hidden within our
‘‘nice TESOL profession’’ with racism which is hidden beneath an
apparent celebration of cultural diversity in Western liberal multi-
culturalism (Kubota, 2002, 2004; Lentin, 2008; Wodak, 2008).
Multiculturalism is a set of beliefs through which education, the media,
government policy and other institutions, deal with an influx of people
from different national and cultural backgrounds. It has been criticized
for its superficial focus on food, clothing, festivals, and ceremonies,
which has been considered patronizing and an oversimplification of
complex identities (e.g., Hall, 1991b, p. 55; Y. Y. Kim, 2005;
Kumaravadivelu, 2007, pp. 104–106; Latour, 2006; Spears, 1999b). This
attitude to difference has also influenced the way in which the West
looks out upon the world as a place to experience and collect culture, as
an exotic commodity, through tourism and other activities (e.g., Jordan
& Weedon, 1995, p. 150; McCannell, 1992, pp. 158–170; Urry, 2002, pp.
2, 5), and can also be connected to a dominant image of globalization
which suits Western markets (e.g., Bhabha, 1994, pp. 207–209;
Canagarajah, 1999, 2006, p. 230). It is argued that racism nevertheless
persists ‘‘in every corner of society’’ (Kubota & Lin, 2006, p. 479; also
Spears, 1999a, p. 8). There are thus deep contradictions, following the
point made earlier regarding contradictory ideology, with stated
egalitarian principles conflicting with chauvinistic attitudes toward a
foreign Other:
Liberal–Essentialist Duality
Spack (1997) explains well the danger in this hunger for neat
definitions in her discussion of the ‘‘the rhetorical construction’’ of so-
called ‘nonnative speaker’ students:
[It] may at first glance appear to be merely descriptive in nature. But when
teachers and researchers exercise the power to identify, we actually may be
imposing an ethnocentric ideology and inadvertently supporting the
essentializing discourse that represents cultural groups as stable or
homogeneous entities. Certainly we are limiting our world view. (p. 773)
CONCLUSION
The analysis presented in this article is based on understandings of
British teachers in a doctoral study carried out by Aboshiha (2008) and
other literature referred to in this aricle. We suggest that the rigour of
this research is capable of revealing a convincing picture and may
indeed qualify to position such an analysis somewhat outside what
Moussu and Llurda (2008, p. 333) refer to as ‘‘think pieces.’’ Our
purpose has not been to establish that there is a deep racist ideology
within the fabric of Western TESOL professionalism, but to suggest how
we need to look at our professionalism to address its possibility, and to
reassess what counts as evidence. We would, however, maintain that the
danger of Western TESOL, in its apparent concern for equality, often
unknowingly, imposing Othering meaning on the majority of teachers is
certainly there, and cannot be addressed without a more realistic
attitude toward ideology.
Spack (1997), again, provides some insight regarding the way forward
in her discussion of students:
THE AUTHORS
REFERENCES
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