LLT Journal, e-ISSN 2579-9533, p-ISSN 1410-7201, Vol. 23, No. 2, October 2020
LLT Journal: A Journal on Language and Language Teaching
http://e-journal.usd.ac.id/index.php/LLT
Sanata Dharma University, Yogyakarta, Indonesia
273
ENGLISH TEACHING IN SOCIAL AND CULTURAL CONTEXTS:
LANGUAGE TEACHERS AS CULTURAL MANAGERS
*Adi Suryani1, Soedarso2, Kurnianti Tri Diani3 and Rosmawati4
1Institut Teknologi Sepuluh Nopember
²Madrasah Tsanawiyah Ulul Ilmi
3SMPN 20 Simbang Maros
adisuryani.rahman@gmail.com; soedarsoits@gmail.com;
kurniantitridiani@yahoo.co.id; rosmawati.zainal@gmail.com
*correspondence: adisuryani.rahman@gmail.com
DOI: http://dx.doi.org/10.24071/llt.v23i2.2470
received 7 March 2020; accepted 18 april 2020
Abstract
Teaching English could be dilemmatic since English teachers should introduce the
foreign culture and sustain their own students’ culture. Today’s students were the
future leaders. Thus, it was vital for English teachers to introduce the global culture
and local-national culture. This study aimed to explore our own experiences at
schools and higher education levels, in managing culture in our EFL practices:
which cultural elements should be sustained, how, why and what the challenges
were. The data were collected from our experience-based reflection. The study
revealed that English language teachers played a meta-role as they were cultural
managers. They selected, infused, and invented ways to teach culture through
various approaches: materials, social interaction, classroom routines, and artifacts.
However, this process was potentially impeded by disruptive technology, students,
teachers, and organizational factors. Thus, this cultural managing role was
influenced by organization, technology, learners’ adaptation process, and teachers’
own cultural awareness and understanding.
Keywords: cultural learning, EFL teachers’ roles
Introduction
Language is a cultural element. It is immersed in the culture of its’ indigenous
people. It reflects certain community social behavior, thinking, social and
communication styles, as well as a social-natural environment. Learning a foreign
language also means understanding when the native people use the language in a
specific context. Thus, learning a foreign language can be both adopting/imitating
and following the native culture.
Recently, globalization, rapid flow of technology and information open up non-
English developing countries community to learn how to speak and write in
English. In the Indonesia context, currently, young children are motivated to love
and learn the English language and other foreign (developed) countries languages.
Today, English becomes a popular language learned by children at their pre-school
age. Moreover, the English language is becoming a criterion for selecting potential
schools. Many parents perceive English language competencies as children’s life
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investment. This is because many today job vacancies are seeking applicants with
high quality active English skills. English language scores are also becoming one
of the major parameters for determining the education standard. Furthermore,
English language skills open children’s chances to participate in international
programs and global acts.
The international functions of the English language may in a clash with the
national roles of the Indonesian language. In an international context, the English
language may contribute to increasing students’ international knowledge,
expanding their global relationship and networking as well as participate in global
community action. However, over-emphasis on English language learning can
harm the existence of national language, as students may have less interest and pride
to learn their local-national language. Thus, currently, the Indonesian language is
at a high risk.
The increasing dominating roles of the English language and threatened the
Indonesian language have been attracting many studies, especially in the areas of
Indonesian language teaching, Pancasila, and national citizenship to continuously
revive and strengthen students’ nationality sense and protect them from global
erosion.
The trans-issue of EFL, local culture/Indonesian language, and national
citizenship situate the English language teachers in dilemma. This is because they
should both teach the culture of the target language, while at the same time preserve
and protect their students’ local culture, nationality sense, and citizenship positive
behaviour through the hidden curriculum.
This study intends to synergize the perspectives of English language learning
necessity and local culture preservation needs. The discussion is emphasized on
exploring EFL teachers’ roles and efforts in infusing local culture content in their
EFL teaching. It is examined through our lived-experiences as English language
teachers, who teach the English language at different educational levels: junior,
senior, and higher education. Daily teaching practices are becoming sources of
reflection. Teaching reflection is vital in teachers’ learning process as it encourages
teachers to examine their thinking and perform self-assessed teaching evaluation
(Kuswandono, 2012, p. 149).
The Battling Perspectives on the Foreign and National Language Roles
Many studies explore the relationship between language and culture. Language
and cultural learning is inter-linked (Khan, 2016; Klippel, 1994, p. 50). Both of
them are interdependent, as language is created by the certain community to ensure
their cultural existence and reflect their life (Khan, 2016), play a function as a
communication tool (Sukarno, 2012, p. 203), means to express and preserve social
relationship (Scarino & Liddicoat, 2009, p. 16), while language cannot exist
independently from its’ cultural contexts as culture is the root of language (Brdarić,
2016). Thus, learning a language means learning the target community culture
(Khan, 2016, p. 98). Language learning involves meaning-making in which learners
should understand how language symbolizes certain meanings and how it is used
in a real situation to interact with others (Scarino & Liddicoat, 2009, p. 16).
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Furthermore, by teaching cultural background and knowledge immersed into
language, the language meaning becomes clearer (Nibler & Harris, 2003, pp. 4–5).
Recently, the immersion of culture into language teaching, the increasing roles,
and broadening functions of the English language provoke debate relating to local
culture versus foreign culture. Many studies examine how local culture should be
practiced and how foreign language should be perceived. The globalization opens
freedom and opportunities for foreign language/culture to enter, change the position
of indigenous language/culture as well as threaten its’ existence (Dasuki et al.,
2015). In Indonesia, there is nationwide emerging anxiety on the effects of the
English language on the Indonesian language. Globalization, to some extent,
weakens the power of national-local culture, especially the Indonesian language
(Annisa, 2019). The proliferation of the English language may harm the nationality
functions and positions of the Indonesian language. The Indonesian language
should function as national identity, a means of national communication, the
language of science and technology, language of nation-wide knowledge
(Suwardjono, 2008). The Indonesian language position should be strengthened by
national policy, standardization, and public usage customization (Dasuki et al.,
2015). Syamsuri (2015) argues that the Indonesian language needs to be broadened
to accommodate new vocabularies embodying social, economical and political
changes. The cultural perspective argues that the Indonesian language should be
protected as it is not only a communication tool but also a cultural wealth
(Setyawan, 2011).
These concerns emerge as the English language becomes increasingly popular
and desired. The English language becomes a dominant language that has linguistic
power over other languages. It is the key language in global communication,
science and technology advancement, social mobility, employment, and socio-
economic success determinant (Isik, 2008, p. 126). The dominant language may not
be able to compete with the dominating language as the dominant countries can
produce more advanced knowledge, science, and social condition resulting in
increasing their new vocabularies (Isik, 2008, p. 126).
The other perspective tends to balance both needs on national language/culture
maintenance and foreign language learning. The assimilative perspective
recommends a filtering process. This process can be undertaken by fitting foreign
language to local culture, instead of being dominated by foreign language (Isik,
2008, p. 113). One of the approaches used is cross-cultural understanding. Cross-
cultural understanding can broaden learners’ thinking, increase tolerance and
flexibility, and open learners’ mindset (Isik, 2008, p. 134). Moreover, in the 21st
century, the Indonesian society should master three key languages: Indonesian as
national identity, local culture as cultural wealth and international language as a
tool for joining international society (Jokowali et al., 2018).
The Infusion of Local Culture into English language teaching
How national-local culture is situated in EFL classrooms or how EFL can be
immersed to strengthen national-local culture is explored by many EFL and cultural
studies. A changing paradigm in understanding English language position in EFL
classrooms has been introduced. The English language is synergized with local
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cultural learning. Teaching language should be submerged in local cultural learning
for growing students’ intercultural communicative competence (Brdarić, 2016, p.
1). The new perspective of the English language as an international language (EIL)
introduces the English language as a global language which is spoken by its’ global
speakers and submerged into this global learners’ cultures (Andarab, 2014, p. 279).
The postmodern language perspective suggests culture and cultural learning as an
open discourse, which is dynamically constructed and collectively re-constructed
by its’ international speakers. This construction is different from the modern
perspective which perceives culture as nationally bounded to the target community
(Kramsch, 2013, pp. 64–67). Thus, local cultural place within EFL has been
discussed by international and national studies.
Many studies reveal that incorporating local cultural content into the EFL
classroom is becoming a trend. Teaching English needs content unless it just
contains grammar and patterns of symbols (Sukarno, 2012, p. 202). Language
education should provide cultural knowledge, awareness, and target language as
well as local culture competences (Fenner, 2000). Teaching English without local
cultural content may threaten a nation’s identity. As evidenced by Jia (2015, p. 52),
teaching English without national content emerges “Chinese culture aphasia.”
Local content can be inserted through various methods. Some of these methods
are using EFL textbook with local content, which is commonly standardized by
education legislation system (Prastiwi, 2013, p. 506), presenting local folktales,
such as Malin Kundang to young learners (Prastiwi, 2013, p. 509) or combining
English language learning with tour activities, for instance visiting local cultural
sites, such as temples (Kanoksilapatham, 2015, p. 680). Andarab (2014, p. 279)
emphasizes the importance of developing an English textbook relevant to the needs
of international speakers. This is the manifestation of genuine roles and functions
of English language as the international language. The immersion of local culture
in EFL brings about some learning benefits as it provides real context, involves
students’ emotions, minimizes learning difficulty, and facilitates participatory
learning scenarios (Khan, 2014, p. 69). The local load can protect cultural
misplacement even cultural death (Prastiwi, 2013, p. 508), and preserve local
wisdom (Sukarno, 2012, p. 205).
The other paradigm suggests the importance of integrating cultural learning of
the target language and local culture. It intends to develop students’ cross-cultural
understanding and intercultural tolerance (Karabiner & Guler, 2013, p. 1326). The
students can learn diverse perspectives, instead of only embracing a single
perspective (Orlova, 2014, p. 40). Students’ intercultural communicative
competence, as well as cultural awareness, can also be enhanced (Brdarić, 2016, p.
1; Hong, 2008, p. 6; Jia, 2015, p. 53).
Teachers’ Roles in Language and Culture Learning
English teachers play key roles in teaching culture-embedded English
language. It is assumed that currently, EFL teachers are incorporating local content
in their teaching practices. This situation is different from the past. In the past,
language teachers focus on communicative techniques, instead of cultural content
(Harrison, 1990, p. 1). However, Recently, EFL teachers use culture as a subject
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matter (Harrison, 1990, p. 1). Thus, English language teaching is linked to other
learning dimensions, such as values and teachers’ perspectives, backgrounds, and
communities (Harrison, 1990, p. 1).
The past dominant role of the target culture is currently negotiated. The
dominating power of American-English and British-English has been challenged
since the global community emphasizes the need to insert their diverse global
cultures (Andarab, 2014, p. 280). More English teachers start to include local
cultural content and this can motivate their students (McKay, 2000).
How teachers embed cultural content into their English teaching may vary.
Some countries balance local cultural learning and target community learning,
while others entirely discard western cultural content (McKay, 2000). In balancing
both cultural sides, teachers are at the front gate. In certain restricted society, EFL
teachers wisely select which target language culture is safe to be taught, insert
relevant cultural materials, affirm value education (Khan, 2014, p. 69). Another
perspective suggests EFL teachers should balance the target language culture and
local culture by developing cultural awareness (Brdarić, 2016, p. 4). It has been
suggested that EFL teachers are key determinants in integrating EFL methodology,
as the EFL learning process and materials are influenced by teachers’ perspective,
value, background, and experience (Khan, 2016, p. 121).
Many EFL scholars concentrate on exploring the benefits of local culture
integration and embedded strategies. The integration of local culture into EFL
learning may promote students’ increased text/language understanding by linking
the text to students’ real-life experiences, preserving cultural tradition, and
exploring local wisdom (Sukarno, 2012, p. 205). Local culture in English language
learning can be learned through several modes. Sukarno (2012, p. 205) suggests
that English teachers divide local loads into thematic activities. The local content
should also be adapted to the students’ interests and needs (Celce-Muria & Olshtain,
2000, p. 195). The teaching-learning process should be ended with connecting
learning activities to local culture, exploring moral values, and students’ living
experiences- based wisdom and using English language as the instructional
language (Madya, 2011). There are diverse strategies EFL teachers can use to
immerse local content, such as role-playing, competing activities, designing poster
as visual materials (Karabiner & Guler, 2013, p. 1326), using English textbooks
containing both foreign as well as local culture, navigating web-based materials
(Khan, 2016), exploring and visiting local cultural places as authentic materials and
creating simulation-based on life-situation or developing in house materials
covering students’ life background and surrounding (Kanoksilapatham, 2015, p.
681) or incorporating specific cultural elements, such as local food, lifestyle (Khan,
2016, p. 114), values, traditions and manners (Karabiner & Guler, 2013, p. 1325).
Research Method
The study adopts a qualitative epistemological stand and methods. This is
inherent with the research problems and objectives. The study aims to explore our
efforts in inserting local-Indonesian national culture in EFL teaching. The analysis
is limited to examine diverse teaching roles and local culture immersion strategy,
instead of comparing and contrasting teaching pedagogies and their benefits. A
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qualitative method is used by researchers to understand a particular social situation
(Young & Hren, 2017). Qualitative research aims to analyze multiple realities from
the eyes of its’ participants through naturalistic and subjective methods (Kielmann
et al., 2012, p. 7). The data are collected from our living-experience, during our
teaching practices. This is inherent with some qualitative research paradigms. As
stated by (Brookfield, 1995, p. 29), teachers’ autobiographies as both learners and
teachers can provide a mirror through which teachers can reflect their teaching
practices. Qualitative research values partiality (subjectivity and reflectivity both
functional and personal) and personal involvement within a natural setting to obtain
deep meaning (Young & Hren, 2017). Furthermore, qualitative research is
characterized by humanistic, interpretive, reflective, naturalistic, flexible, and
iterative (Kielmann et al., 2012, p. 9).
Co-creation of a reflective framework is developed as a tool to ensure data
richness, define the data border, and provide a reflective guide. It is consisting of a
set of questions that guide our thinking, memory, and reflection. Mirroring strategy
is used to perceive, interpret, and analyse the data.
The reflective framework/guide contains the identification of local cultural
issues and teachers’ perspectives. Below are several co-identified issues.
Tabel 1. The issues identification leading to the focus of the study
All of those issues are then translated into several questions that guide our
reflection. Those questions are:
Tabel 2. Questions leading to reflections
The following table shows the result of co-reflection on identified issues (Table
1), which are defined into several pre-reflection questions (Table 3).
No Issues identification leading to the focus of the study
1 English language teachers’ perspectives on the significance of inserting local
culture in EFL.
2 The basis of cultural element selection, which aspects are more vital to be inserted
than others
3 Teaching approaches used to transfer those cultural values
4 Cultural transmission challenges
5 Several teaching practices relating to local culture insertion strategies
No Questions leading to reflections
1 How do you perceive, is it necessary to insert local culture in your EFL teaching?
2 Which local cultural elements are vital to be revived?
3 Why do you think it is significant?
4 How are your teaching strategies to insert them into EFL teaching?
5 What are the challenges?
6 Could you please recall your experiences and tell the experiences!
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Table 3. Teachers’ responses
No Teachers’ response
1 “Our school is Madrasah. It is a Pondok Pesantren. Using local/national culture
in EFL teaching in our school is very important since there are many western
culture elements may threaten the children’s thinking. By inserting local culture,
it will at least lay the cultural foundation for our students.” (R1-T1)
“Local culture education is vital. Thus, teachers should be able to design learning
materials. For example, the use of narrative text on local legend stories. They
should not forget those stories. Moreover, they should understand the moral values
which can be used to build students’ character.” (R1-T2)
“Educating local culture as well as social aspect is very significant. This is because
higher education students have more learning capacity, flexibility and freedom. It
will be dangerous if they are only western oriented and adopt all western values
and neglect their own culture. This is especially because at higher education level,
they are critical youth. They can see our local-national culture weakness and are
able to use their rationality to weigh between right or wrong.” (R1-T.3)
2-3 “religious tradition and customs, because if those values are strongly infused into
children’s selves, Insya Allah it will protect them in the future from negative and
massive influence” (R2-3-T1)
“cultural elements which should be revived and preserved are gotong royong,
mutual respect, tolerance, older people respect, politeness and prideful sense on
their own local culture. This is because I feel that now, our nation suffers from
moral crisis. That’s why character building is required. It is not only building
cognition, but also maturing their emotion and strengthening their character.” (R2-
3-T2)
“I think the students should be taught to detect social and cultural issues around
them. As higher education students, they should be sensitive and aware of their
local-national culture. Thus, students can have autonomy and freedom to think and
feel what cultural and social aspects are neglecting and bring them into class
discussion or use it as task/assignment materials. It is expected that through this
way, they have sense of cultural belonging. “The EFL teachers are just facilitators
and reminders”. (R2-3-T3)
4 “inserting local culture habits in and outside the class, connecting book materials
to real local culture and increasing students’ motivation” (R4-T1)
“designing my own teaching materials by relating them to local context and
national situation” (R4-T2)
“asking the students to design video and presenting social-cultural issues through
videos” (R4-T3)
5 “students’ motivation and children character.” (R5-T1)
“…students’ low motivation, especially reading interest. But, mostly they are very
active in social media, updating status and sometimes they are bullying their
peers.” (R5-T2)
“…the students frequently can sense many social and cultural issues at their higher
education age. They can build their own thinking and beliefs about the issues. They
have strong arguments on the issues. Thus, it is very difficult to supervise their
thinking, especially when it is related to their strong background belief and
trending topic which the majority of their friends have the same interest.” (R5-T3)
6 “we start our learning with praying, greet teachers and older people by kissing their
hands and saying assalamualaikum. “For instance, I connect offering help material
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with gotong royong and culture of being polite” (R61-T1)
“...before entering the class in the morning, they have to do tahfidz. ...the students
let us walk outside the class first after the lesson. Some take the teacher’s luggage
by struggling each other. They walk behind the teacher and say thank you for
teaching them until the teacher arrives in the teacher’s room...” (R62-T1)
“I am in the process of writing a book containing folk stories from Sulawesi
Selatan. Then, I create some questions on moral values...” (R6-T2)
“ I am exploring some videos from youtube which represent social-cultural issues
and differences in cultural rituals. From these videos, I open discussion and forum
on multi-cultural tolerance” (R6-T3)
R=Response; T=Teacher
The collected data (Table 3) are organized into several themes and categories.
Structuring is a way of data management for the interpretation and analysis process
by screening data through the crossing process using pre-determined criteria
(Mayring, 2014, pp. 64–65). The study also accommodates the emergent criteria
from the collected data.
Findings and Discussion
The data show that all of the teachers emphasize the importance of elaborating
local culture in their EFL classrooms. They are not only EFL teachers but also local
culture teachers. The following discussion focuses on EFL teachers’ various roles
in local cultural education.
Vision Creators
The teachers’ teaching behaviors in their classrooms are influenced by their
values and perceptions. The teachers infuse local culture in their teaching based on
the different needs and characteristics of their students. Thus, teachers’ teaching
perspective and vision shape teachers’ behavior and approaches towards cultural
learning. This is as shown by the following data.
Table 4. Teachers’ perspective on local culture learning
No Teachers’ Responses Categories
1 “Our school is Madrasah. It is a Pondok
Pesantren. Using local/national culture in EFL
teaching in our school is very important since
there are many western culture elements may
threaten the children’s thinking. By inserting
local culture, it will at least lay the cultural
foundation for our students.” (R1-T1)
Local culture learning is
needed as a foundation of
children behavior
(R1-T1-C1)
2 “Local culture education is vital. Thus, teachers
should be able to design learning materials. For
example, the use of narrative text on local legend
stories. They should not forget those stories.
Moreover, they should understand the moral
values which can be used to build students’
character.” (R1-T2)
Local culture learning for
teaching students to
appreciate their indigenous
culture and a tool for
character building
(R1-T2-C1)
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3 “Educating local culture as well as social aspect
is very significant. This is because higher
education students have more learning capacity,
flexibility and freedom. It will be dangerous if
they are only western oriented and adopt all
western values and neglect their own culture. This
is especially because at higher education level,
they are critical youth. They can see our local-
national culture weakness and are able to use their
rationality to weigh between right or wrong.”
(R1-T3)
Local culture learning is
needed to develop cultural
senses on ethical issues,
norms in society, critical
social-cultural issues
(R1-T3-C1)
R=Response; T=Teacher; C=Categories
The data show that the teachers believe that local culture should be inserted in
their EFL teaching for different purposes. For elementary and secondary students,
the EFL teachers insert local culture for growing children's cultural values and
characters (R1-T1-C1; R1-T2-C1). At a young age, children should be guided to
know their own culture (R1-T1-C1) and appreciate the culture (R1-T2-C1). Thus,
local cultural learning should be started at learners’ young age. The starting point
of developing learners’ intercultural competence is growing their awareness of their
own culture (Jia, 2015, p. 54). Indonesia’s indigenous culture is rich in traditional
folktales, such as Bawang Merah, Bawang Putih, Malin Kundang, and Asal Usul
Tangkuban Perahu, which can promote young learners’ local cultural learning,
especially for moral character building. Infusing local culture for children at their
young age brings about some positive consequences: raising children's emotional
bond to their locality, conserving local culture and wisdom, and building children’s
character (Yektiningtyas & Modouw, 2017, pp. 47–48).
The local cultural learning is also necessary for higher education students
(R1-T3-C1). The EFL teacher reveals that local cultural learning at higher education
can help the students identify the ethical behaviour from non-ethical, demonstrate
pro-society norm behaviour and developing students’ critical thinking (R1-T3-C1).
Local culture learning in higher education may be directed to grow students’
cultural sense of care, pride, and national identity. This means that higher education
students are prepared to be part of the global community. They may need to adopt
an international/global culture while maintaining their own cultural identity. Thus,
intercultural communicative competence is needed. Quality intercultural
communicators are those who understand a foreign culture, without neglecting their
own culture (Jia, 2015, p. 53). Building students’ sense of national identity is the
basic element in facilitating them to be intercultural communicators since identity
is required in global interaction. Communicator’s social identity is an intercultural
communication element since the communication process is influenced by who is
the communicator (Byram et al., 2002, p. 9). Furthermore, this study emphasizes
the implied need of EFL teachers to build a mental picture of how to target
language-culture and local-culture are taught, what they want their students will be,
and what their responsibilities are. One of the fundamental features in powerful
teacher education is teachers have a clear vision of their teaching practices
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(Hammond, 2006, p. 41). Furthermore, teachers’ vision is the center of teachers’
knowledge (Hammond, 2006, p. 84).
Local Cultural Mediators
Local-national EFL teachers can be valuable EFL assets, since they may
understand the local culture well. As local cultural experts, they may have
knowledge on which values should be enhanced and which should not be taught.
The data show that EFL teachers are local-national cultural managers. This is as
shown by the data below.
Table 5. Teachers’ local culture teaching management
No Teachers’ Responses Categories
1 “religious tradition and customs, because if those values are
strongly infused into children’s selves, Insya Allah it will
protect them in the future from negative and massive
influence” (R2-3-T1)
Selecting cultural
values,
understanding the
purposes of teaching
certain values
(R2-3-T1-C2)
2 “cultural elements which should be revived and preserved
are gotong royong, mutual respect, tolerance, older people
respect, politeness and prideful sense on their own local
culture. This is because I feel that now, our nation suffers
from moral crisis. That’s why character building is required.
It is not only building cognition, but also maturing their
emotion and strengthening their character.” (R2-3-T2)
Being aware of
national issues,
students’ educational
needs and selecting
some vital values to
be taught
(R2-3-T2-C2)
3 “I think the students should be taught to detect social and
cultural issues around them. As higher education students,
they should be sensitive and aware of their local-national
culture. Thus, students can have autonomy and freedom to
think and feel what cultural and social aspects are neglecting
and bring them into class discussion or use it as
task/assignment materials. It is expected that through this
way, they have sense of cultural belonging. The EFL teachers
are just facilitators and reminders”. (R2-3-T3)
Understanding the
characters of the
student, fitting
activities to
students’ characters
and educational
goals
(R2-3-T3-C2)
4 “…students’ low motivation, especially reading interest.
But, mostly they are very active in social media, updating
status and sometimes they are bullying their peers.” (R5-T2)
Understanding social
issues emerging
from students’ social
interaction (R5-T2-
C2)
5 “I am in the process of writing a book containing folk stories
from Sulawesi Selatan. Then, I create some questions on
moral values...” (R6-T2)
Designing materials
(R6-T2-C2)
6 “ I am exploring some videos from youtube which represent
social-cultural issues and differences in cultural rituals. From
these videos, I open discussion and forum on multi-cultural
tolerance” (R6-T3)
Exploring and
enacting the
explored materials to
other activities
(R6-T3-C2)
7 “we start our learning with praying, greet teachers and older
people by kissing their hands and saying assalamualaikum.
Connecting
materials from
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“For instance, I connect offering help material with gotong
royong and culture of being polite” (R61-T1)
textbook to real
context (R61-T1-C2)
R=Response; T=Teacher; C=Categories
The data imply several roles of EFL teachers in mediating local culture
learning.
The first role of EFL teachers is screener or filters (R2-3-T1-C2; R2-3-T2-C2),
for instance, religious tradition and customs (R2-3-T1) and gotong royong, mutual
respect, tolerance, older people respect, politeness and prideful sense on their own
local culture (R2-3-T2). This indicates that the teachers tend to select which cultural
elements they should teach to fit into a certain situation. Their selection can be
influenced by some aspects, including teachers’ background (R1-T1), institution
values (R1-T1), consideration of local-national situation (R2-3-T2; R5-T2), and
learners’ aspects (interest, level of education and motivation) (R2-3-T3; R1-T3).
Adapting the selected and designed materials is one of the EFL teachers’
challenges. The biggest teaching challenge is managing the subject matter and
learners’ concern dialectic (Hammond, 2006, p. 189).
The second role of the EFL teacher is material designer or enhancer (R6-T2-
C2; R6-T3-C2; R61-T1-C2). Frequently, EFL teachers create their teaching
materials or enhance the available (existing) contents. Teacher 1, for instance, links
textbooks to local culture (R61-T1). Differently, Teacher-2 creates some texts and
some questions ensuring students’ comprehension (R6-T2). Teacher-2 creates
materials by fitting them to the local values and wisdom. The materials are related
to local folktales: the Buffalo site legend and the legend of Bantimurung (Figure 1).
The materials design also directs Teacher-2 to learn technology as she downloads
part of the materials from the web. Technology demands teachers to learn internet
operation for learning writing and reading, as new digital literacy (Harendita, 2014).
Below are several samples of data on teaching materials.
Figure 1. Samples of reading materials used by Teachers 1 (Kurniawan &
Arment, 2016) and 2 (Idris, 2018)
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284
Teacher-3 uses video materials created by students in groups (Figure 2).
Discussion on cultural and social aspects is stimulated through the students’ videos.
Video 1 (timing) teaches social care value, promotes direct social interaction
and social awareness. Video 2 (teens and media) suggests youth to use social media
wisely and shows the negative effect of unwise behaviour.
Figure 2. Samples of videos materials: timing (Kartohatmodjo et al., n.d.) and
teens and media (Hedianti et al., n.d.) containing local social and cultural values
which are created by the students
The third role of EFL teachers is the activities designer (R6-T3-C2; R6-T3-
C2; R61-T1-C2). The data show that EFL teachers are not only creating or
enhancing materials but also setting relevant activities (R6-T3; R6-T2). Teachers 2
and 3 are fitting perceived cultural learning needs/interests, materials, and
activities. Teachers’ job is ensuring the coherence of their teaching practices
(Hammond, 2006, p. 97). Teacher 3, for instance, designs activities cycles of
reading-writing-creating video containing specific social-cultural messages.
Teacher 2 creates some narrative texts, questions, and activities allowing the
students to extract moral values from the texts (R6-T2). Furthermore, the learning
activities are extended into story-telling and competition embedded in students'
extracurricular activities.
The fourth role of the EFL teacher is identifiers of culture learning obstacles
and potential problem solvers. The data show that EFL teachers identify several
barriers to local cultural learning.
Table 6. Identifications of local culture learning barriers
No Teachers’ Responses Categories
1 “students’ motivation and children character.” (R5-
T1)
Character-related
issue
(R5-T1-C3)
2 “…students’ low motivation, especially reading
interest. But, mostly they are very active in social
media, updating status and sometimes they are
bullying their peers.” (R5-T2)
Low interest in
reading, media social
is more preferred
(R5-T2-C3)
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3 “…the students frequently can sense many social and
cultural issues at their higher education age. They can
build their own thinking and believe about certain
perspectives. They may have too strong arguments on
specific issues. Thus, it is very difficult to supervise
their thinking, especially when it is related to their
strong background belief and trending topic which the
majority of their friends have the same interest.” (R5-
T3)
Too strong
belief/fanaticism on a
specific issue (R5-T3-
C3)
R=Response; T=Teacher; C=Categories
The data show that all three EFL teachers face big challenges in teaching local
culture. The first issue is students’ less interest in reading (R5-T1-C3; R5-T2-C3).
This indicates that reading/text may not an effective media/activity to teach culture.
The second problem is relating to students’ too strong belief on a specific issue (R5-
T3-C3). This may potentially emerge from racism, ethnocentrism, or religious
fanaticism. This strong belief can be shaped along with students’ life, influenced by
their diverse life background, social environment, or specific value doctrine. This
strong conviction may impede multi-cultural tolerance. Tackling students’
fanaticism behaviour is very challenging. Thus, EFL teachers are not only working
within the area of language but also crossing other disciplines, such as peace
education, social science, psychology, and counseling. Thus, EFL teachers possess
a blurred identity (Ortaçtepe, 2015, p. 108). This blurred identity is the result of the
dynamic, complex, multifaceted roles of EFL teachers (Norton, 1997). Today’s
EFL teachers have expanded jobs as they are not only addressing language needs
but also fulfilling students’ interpersonal and intrapersonal needs (Molina, 2013, p.
1).
The fifth role of EFL teachers is a natural observer. The data show that EFL
teachers adapt their materials to a certain condition: institutions/schools (R1-T1),
learners, and environment (R1-T3; R2-3-T3). EFL teachers observe social-cultural
issues emerging from student peer interaction (R5-T2).
Multicultural Educators
The data show that teacher 3 faces the challenge of managing a large number
of students from different cultural backgrounds.
Table 7. Youth and multi-culturalism
No Teachers’ Responses Categories
1 “Educating local culture as well as social aspect is very
significant. This is because higher education students
have more learning capacity, flexibility and freedom. It
will be dangerous if they are only western oriented and
adopt all western values and neglect their own culture.
This is especially because at higher education level, they
are critical youth. They can see our local-national culture
weakness and are able to use their rationality to weigh
between right or wrong.” (R1-T3)
Youth EFT learners are
critical culture learners;
managing students’
culture critical thinking
(R1-T3-C4)
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2 “…the students frequently can sense many social and
cultural issues at their higher education age. They can
build their own thinking and believe about certain
perspectives. They may have too strong arguments on
specific issues. Thus, it is very difficult to supervise their
thinking, especially when it is related to their strong
background belief and trending topic which the majority
of their friends have the same interest.” (R5-T3)
Youth EFL learners are
learners with strong
culture
background/belief;
managing fanaticism
(R5-T3-C4)
3 “ I am exploring some videos from youtube which
represent social-cultural issues and differences in cultural
rituals. From these videos, I open discussion and forum
on multi-cultural tolerance” (R6-T3)
Youth EFL learners are
culture negotiators;
generating students’
multi-culture tolerance
(R6-T3-C4)
4 “I think the students should be taught to detect social and
cultural issues around them. As higher education
students, they should be sensitive and aware of their local-
national culture. Thus, students can have autonomy and
freedom to think and feel what cultural and social aspects
are neglecting and bring them into class discussion or use
it as task/assignment materials. It is expected that through
this way, they have sense of cultural belonging. The EFL
teachers are just facilitators and reminders”. (R2-3-T3)
Youth EFL learners are
creative learners; using
technology to increase
cross-cultural
awareness and
understanding
(R2-3-T3-C4)
R=Response; T=Teacher; C=Categories
The data show that Teacher-3 is aware that higher education students are
coming from different areas and may embrace a distinctive cultural belief (R2-3-
T3). In context, Teacher-3 should undertake multi-cultural educators. Thus, the
teacher should fulfill her roles as a multi-cultural class manager by managing
students’ critical thinking (R1-T3-C4), managing culture fanaticism (R5-T3-C4),
and generating cross-cultural awareness and tolerance (R6-T3-C4; R2-T3-C4). The
data indicate that EFL teachers may encounter multi-culturalism challenges,
especially when conflicting cultural beliefs, rituals, values explode.
The data show that Teacher-3 increases students’ multi-cultural/cross-cultural
understanding and tolerance by using a documentary video presenting cultural
ritual/belief from a certain community and creating a cross-cultural forum.
Figure 3 A cultural-based documentary video, “Living with the Dead in
Indonesia” (BBC News, 2017)
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Figure 3 shows an example of a documentary video that can catalyse students’
cross-cultural discussion and tolerance. The video describes a unique traditional
funeral culture in Toraja society, which is in contrast to Javanese and Muslim
funeral rituals. This documentary video is representative since it may generate
culture battle if the students cannot understand the funeral positive underlying
cultural values viewed from the Toraja society lens. Through this process, it is
expected that students’ cross-cultural understanding can be strengthened. Openness
and willingness to understand other cultural perspectives can stimulate cultural
tolerance, awareness, and prohibit cultural stereotypes and prejudices (Vrbová,
2006). Intercultural competence is developed through nurturing five skills: relating
and interpreting critical cultural awareness, interacting and discovering tolerant
attitudes, and multi-cultural knowledge (Byram, 2000).
The data indicate that EFL teachers may struggle with several culturally
sensitive issues during their teaching practices: fanaticism, race, gender, or social
inequality. Thus, multi-cultural teaching skills may be required to accommodate
learners from different cultural backgrounds. Teachers should acquire skills for
teaching diverse learners, adapt to democratic principles and commitment
(Hammond, 2006, p. 246). Teachers should welcome the 21st century by preparing
culturally responsive pedagogy (Richards et al., 2004).
Role Models
The study indicates that teaching local culture requires more than knowledge
transfer. It needs the teacher to demonstrate and guide students to practice the
culture in their daily interactions.
The data show that Teacher-1 models and guides the students to practice
cultural rituals.
Table 8. Local culture rituals
No Teachers’ Responses Categories
1 “we start our learning with praying, greet teachers and
older people by kissing their hands and saying
assalamualaikum. “For instance, I connect offering help
material with gotong royong and culture of being polite”
(R61-T1)
Modeling, practicing,
guiding the culture of
praying together,
greeting and showing
politeness to older
people (respecting
older people)
(R61-T1-C5)
2 “...before entering the class in the morning, they have to
do tahfidz. ...the students let us walk outside the class
first after the lesson. Some take the teacher’s luggage by
struggling each other. They walk behind the teacher and
say thank you for teaching them until the teacher arrives
in the teacher’s room...” (R62-T1)
Implementation
culture of respect and
appreciation to
teachers (R62-T1-C5)
R=Response; T=Teacher; C=Categories
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The data show that Teacher-1 encourages and leads the students to pray
together, greet, kiss older people’s hands (R61-T1-C5) appreciate and respect to
teachers (R62-T1-C5). These activities nurture the students’ senses being together,
being polite, and respect other people, and being careful. This indicates that
Teacher-1 infuses cultural teaching into daily behavior and habituation process.
Cultural values can be transferred through verbal and non-verbal messages (Fleet,
2006). How teachers behave in classrooms and daily life can be a model and a
reference for their students. Teachers are students’ models through whom students
identify their acts and behavior (Chiou & Yang, 2006, cited in Shein & Chiou,
2011). Teachers are the main agents in socializing cultural values since teachers are
influential educational figures whom students meet every day (Okeke & Drake,
2014, p. 1732). Moreover, teachers have the power to affect students’ behaviour
and inspire them (Bashir et al., 2014; Sellars, 2012).
Figure 4. Model of EFL teachers’ roles in inserting local culture content
The study proposes several findings. The first is it is suggested that today
EFL teachers are not only responsible for developing EFL learners’ linguistic
competences, but also developing learners’ local cultural awareness and multi-
cultural/cross-cultural understanding and tolerance. The second is it is
recommended that EFL teachers are responsible to promote, maintain, and revive
local-national culture by using English as the medium/instructional language. Local
culture should be introduced as foundation knowledge before knowledge on
intercultural communication (Saraswati et al., 2018, p. 183). Thirdly, the study
suggests that to infuse local culture, the EFL teachers fulfill and navigate through
different interconnected roles of teaching-vision builders, local-cultural mediators,
multicultural educators, and behavioural models/practitioners. Fourthly, it is
advised that EFL teachers develop their local cultural responsive pedagogy, vision,
cultural sensitivity, and awareness, build English language-non English
collaborative discipline, understanding learners’ social-cultural world, and
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leveraging the roles of technology and information to support teaching. The fifth is
it is suggested that reflection on cultural experience can offer new insight for the
EFL teachers for designing and managing cultural activities in the English
classroom. Teaching reflection leads teachers to be autonomous learners (Suryani
& Widyastuti, 2015).
Conclusion
This study explores how several EFL teachers attempt to infuse local cultural
learning in their teaching practices. The study reveals the changing role of the
English language from foreign into international language influences EFL teachers’
roles. Today, EFL teachers are not only responsible for teaching linguistic
knowledge, but also for introducing and infusing local cultural element in their EFL
teaching. The study suggests several roles which EFL teachers can fulfill to meet
their new responsibilities. Those are vision creators, local cultural mediators, multi-
cultural educators, and role models-practitioners. The study suggests several
measures the EFL teachers may implement to infuse local cultural elements in their
teaching practice: developing local cultural responsive pedagogy, vision, cultural
sensitivity and awareness, building English language-non English collaborative
discipline, understanding learners’ social-cultural world and leveraging roles of
technology and information to support teaching
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