Pub Date : 2021-09-08DOI: 10.1080/15348458.2021.1961584
Jinfen Xu, Zaibo Long
{"title":"Evidence-based Second Language Pedagogy: A Collection of Instructed Second Language Acquisition Studies, edited by Sato, M. & Loewen, S.","authors":"Jinfen Xu, Zaibo Long","doi":"10.1080/15348458.2021.1961584","DOIUrl":"https://doi.org/10.1080/15348458.2021.1961584","url":null,"abstract":"","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"24 1","pages":"443 - 445"},"PeriodicalIF":1.7,"publicationDate":"2021-09-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88500614","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-08DOI: 10.1080/15348458.2021.1954004
Adriana Álvarez
This qualitative case study examined the interactions between four Mexican parents from immigrant backgrounds and their children during the process of creating two biliteracy family projects that c...
本定性案例研究考察了四位移民背景的墨西哥父母和他们的孩子在创建两个双语家庭项目的过程中相互作用。
{"title":"Agentive Roles and Metalinguistic Negotiations: The Linguistic Capital in Interactions between Parents and Children from Mexican Immigrant Backgrounds","authors":"Adriana Álvarez","doi":"10.1080/15348458.2021.1954004","DOIUrl":"https://doi.org/10.1080/15348458.2021.1954004","url":null,"abstract":"This qualitative case study examined the interactions between four Mexican parents from immigrant backgrounds and their children during the process of creating two biliteracy family projects that c...","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"38 1","pages":""},"PeriodicalIF":1.7,"publicationDate":"2021-09-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76718599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-03DOI: 10.1080/15348458.2021.1957682
P. Phyak
ABSTRACT This paper analyzes Nepal’s language education policy from a decolonial perspective, examining how rights-based (neo)liberal ideologies and policies do not necessarily contribute to creating space, either ideological or implementational (Hornberger, 2005), for Indigenous languages in education. Drawing on the theory of “decoloniality” (Quijano, 2007), I have argued that the efforts to create equitable Indigenous language education should go beyond a language-centric perspective and pay attention to recognizing and reinforcing critical historical consciousness of Indigenous communities. The data for this paper are drawn from a larger ethnographic study of multilingualism and language policy in Nepal. The analysis of ethnographically grounded dialogues with teachers and community members and the close observations of community activism and pedagogical practices shows that Indigenous communities transform discriminatory language ideologies, policies, and practices by embracing the centrality of their history, culture, and place as the fundamental aspects of Indigenous language education.
{"title":"Subverting the Erasure: Decolonial Efforts, Indigenous Language Education and Language Policy in Nepal","authors":"P. Phyak","doi":"10.1080/15348458.2021.1957682","DOIUrl":"https://doi.org/10.1080/15348458.2021.1957682","url":null,"abstract":"ABSTRACT This paper analyzes Nepal’s language education policy from a decolonial perspective, examining how rights-based (neo)liberal ideologies and policies do not necessarily contribute to creating space, either ideological or implementational (Hornberger, 2005), for Indigenous languages in education. Drawing on the theory of “decoloniality” (Quijano, 2007), I have argued that the efforts to create equitable Indigenous language education should go beyond a language-centric perspective and pay attention to recognizing and reinforcing critical historical consciousness of Indigenous communities. The data for this paper are drawn from a larger ethnographic study of multilingualism and language policy in Nepal. The analysis of ethnographically grounded dialogues with teachers and community members and the close observations of community activism and pedagogical practices shows that Indigenous communities transform discriminatory language ideologies, policies, and practices by embracing the centrality of their history, culture, and place as the fundamental aspects of Indigenous language education.","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"69 1","pages":"325 - 339"},"PeriodicalIF":1.7,"publicationDate":"2021-09-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74604505","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-03DOI: 10.1080/15348458.2021.1957683
P. Phyak, Peter I. de Costa
The importance of Indigenous languages and epistemologies for sustainable development, equitable society, and a green environment is acknowledged by a significant body of literature (e.g., Green et al., 2010; Harmsworth, 2002; Magni, 2017). Green et al. (2010), for example, argue that “Indigenous knowledge may well be one of the keys in understanding how best to engage in culturally appropriate climate change adaptation strategies for these [Indigenous] communities” (p. 351). Indigenous languages thus provide a critical and sustainable foundation for protecting ecological knowledge and helping communities to adapt with and to climate change (Nakashima & Krupnik, 2018). Studies have shown that Indigenous peoples’ knowledge about the environment, agriculture, food, language, place and time offer transformative and equitable agency to support their communities, help safeguard the degrading climate, as well as build liveable and equitable communities (Mafongoya & Ajayi, 2017; Nyong et al., 2007). In education, such knowledge plays an equally important role in creating and ensuring an equitable, accessible, and quality learning environment for all children. For Owuor (2007), Indigenous bodies of knowledge play a critical role “in directing the goals of education for sustainable development [. . .] and in addressing local problems affecting societies, especially the devastating effects of HIV/AIDS pandemic [in Africa]” (p. 27). Consequently, researchers from across the globe have consistently argued that the implementation of Indigenous language policies in education systems contributes to building strong literacy and developing the cognitive, ecological, and cultural knowledge of learners (Hornberger, 2006; Romero-Little, 2006). More importantly, Indigenous language education is necessary to sustain Indigenous peoples’ right to speak and promote their cultural and linguistic practices (May, 2013). Acknowledging the multidimensional value of Indigenous languages, the United Nations launched the International Decade of Indigenous Languages (2022–2032) to empower users of Indigenous languages around the world. With its slogan “nothing for us without us,” the U.N. declaration acknowledges the value of Indigenous languages for building inclusive communities. This declaration also helps guarantee that the cultural and linguistic rights of Indigenous people are upheld and that they are treated in a socially just way. In addition, the declaration recognizes the significance of Indigenous languages to sustainable development and the protection of biodiversity. While such global efforts play critical roles in creating space for Indigenous languages in the public sphere, Indigenous communities and language users continue to face linguistic, cultural, and epistemic discrimination (Rousseau & Dargent, 2019), however. Such forms of discrimination largely stem from state policies that embrace colonial, nationalist, and neoliberal ideologies in education. Although th
{"title":"Decolonial Struggles in Indigenous Language Education in Neoliberal Times: Identities, Ideologies, and Activism","authors":"P. Phyak, Peter I. de Costa","doi":"10.1080/15348458.2021.1957683","DOIUrl":"https://doi.org/10.1080/15348458.2021.1957683","url":null,"abstract":"The importance of Indigenous languages and epistemologies for sustainable development, equitable society, and a green environment is acknowledged by a significant body of literature (e.g., Green et al., 2010; Harmsworth, 2002; Magni, 2017). Green et al. (2010), for example, argue that “Indigenous knowledge may well be one of the keys in understanding how best to engage in culturally appropriate climate change adaptation strategies for these [Indigenous] communities” (p. 351). Indigenous languages thus provide a critical and sustainable foundation for protecting ecological knowledge and helping communities to adapt with and to climate change (Nakashima & Krupnik, 2018). Studies have shown that Indigenous peoples’ knowledge about the environment, agriculture, food, language, place and time offer transformative and equitable agency to support their communities, help safeguard the degrading climate, as well as build liveable and equitable communities (Mafongoya & Ajayi, 2017; Nyong et al., 2007). In education, such knowledge plays an equally important role in creating and ensuring an equitable, accessible, and quality learning environment for all children. For Owuor (2007), Indigenous bodies of knowledge play a critical role “in directing the goals of education for sustainable development [. . .] and in addressing local problems affecting societies, especially the devastating effects of HIV/AIDS pandemic [in Africa]” (p. 27). Consequently, researchers from across the globe have consistently argued that the implementation of Indigenous language policies in education systems contributes to building strong literacy and developing the cognitive, ecological, and cultural knowledge of learners (Hornberger, 2006; Romero-Little, 2006). More importantly, Indigenous language education is necessary to sustain Indigenous peoples’ right to speak and promote their cultural and linguistic practices (May, 2013). Acknowledging the multidimensional value of Indigenous languages, the United Nations launched the International Decade of Indigenous Languages (2022–2032) to empower users of Indigenous languages around the world. With its slogan “nothing for us without us,” the U.N. declaration acknowledges the value of Indigenous languages for building inclusive communities. This declaration also helps guarantee that the cultural and linguistic rights of Indigenous people are upheld and that they are treated in a socially just way. In addition, the declaration recognizes the significance of Indigenous languages to sustainable development and the protection of biodiversity. While such global efforts play critical roles in creating space for Indigenous languages in the public sphere, Indigenous communities and language users continue to face linguistic, cultural, and epistemic discrimination (Rousseau & Dargent, 2019), however. Such forms of discrimination largely stem from state policies that embrace colonial, nationalist, and neoliberal ideologies in education. Although th","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"34 1","pages":"291 - 295"},"PeriodicalIF":1.7,"publicationDate":"2021-09-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73131300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-03DOI: 10.1080/15348458.2021.1957681
T. Mccarty, Joaquín Noguera, T. Lee, S. Nicholas
ABSTRACT This article examines Indigenous-language immersion (ILI) schooling, an innovative approach in which most or all instruction occurs in the Indigenous language, with a strong culture-based curriculum. With the goals of promoting language revitalization, academic/holistic wellbeing, and cultural identity and continuance, ILI is a form of sustainable self-determination. We ground our analysis in a growing body of ILI scholarship and preliminary findings from our research in a mixed-method, multisite, US-wide study of ILI schooling. The study asks: What can ILI teach us to improve education practice for Native American learners? How can such a study inform research, theory, practice, and policy for Indigenous and other minoritized learners? We begin with a brief history of ILI movements in the US and then discuss ILI’s de/anticolonial aims, highlighting connections to sustainable self-determination. We illustrate these processes with examples of pedagogical, communal, and nation-building goals and practices evident in our national study. We conclude with the broader implications of ILI as a “viable path for education” for sustainable enactments of Indigenous self-determination.
{"title":"“A Viable Path for Education”—Indigenous-Language Immersion and Sustainable Self-Determination","authors":"T. Mccarty, Joaquín Noguera, T. Lee, S. Nicholas","doi":"10.1080/15348458.2021.1957681","DOIUrl":"https://doi.org/10.1080/15348458.2021.1957681","url":null,"abstract":"ABSTRACT This article examines Indigenous-language immersion (ILI) schooling, an innovative approach in which most or all instruction occurs in the Indigenous language, with a strong culture-based curriculum. With the goals of promoting language revitalization, academic/holistic wellbeing, and cultural identity and continuance, ILI is a form of sustainable self-determination. We ground our analysis in a growing body of ILI scholarship and preliminary findings from our research in a mixed-method, multisite, US-wide study of ILI schooling. The study asks: What can ILI teach us to improve education practice for Native American learners? How can such a study inform research, theory, practice, and policy for Indigenous and other minoritized learners? We begin with a brief history of ILI movements in the US and then discuss ILI’s de/anticolonial aims, highlighting connections to sustainable self-determination. We illustrate these processes with examples of pedagogical, communal, and nation-building goals and practices evident in our national study. We conclude with the broader implications of ILI as a “viable path for education” for sustainable enactments of Indigenous self-determination.","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"168 1","pages":"340 - 354"},"PeriodicalIF":1.7,"publicationDate":"2021-09-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88458187","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-03DOI: 10.1080/15348458.2021.1957680
Mario E. López-Gopar, Vilma Huerta Córdova, Kiara Ríos Ríos, William M. Sughrua
ABSTRACT Language teaching preparation programs in Mexico have been part of the modernity/coloniality legacy favoring so-called “modern” languages (e.g., English and French) over Indigenous languages. The alleged neoliberal benefits these languages bring and their connection to “modernized” individuals and cultures overshadows the learning of Indigenous languages, whose speakers struggle with the colonial difference, the discourse that transforms otherness into inferiority. Situated in Oaxaca, the most culturally and linguistically diverse state in Mexico, the purpose of this paper is to present the results of an ongoing, longitudinal, critical-ethnographic-action-research project that has documented the recent inclusion of the Indigenous language Diidxazá/Isthmus Zapotec as part of a Bachelor of Arts (BA) degree program in language teaching. Adopting a decolonizing theoretical lens and using vignettes co-constructed from participatory classroom and extra-curricular activity observations, photographs, and video recordings, ethnographic field notes, and on-going dialogue in formal and informal debriefing sessions, this paper presents the story of Kiara, the first Diidxazá teacher in this BA program. Based on an iterative analysis of the data, this paper addresses three main themes: (a) Indigenous teachers challenging the coloniality of being; (b) (Indigenous) women repositioning themselves; and (c) reflective activism decolonizing language teaching.
{"title":"“Las Del Istmo Son Muy Cabronas”: Teaching an Indigenous Language in a Language Teaching Preparation BA Program","authors":"Mario E. López-Gopar, Vilma Huerta Córdova, Kiara Ríos Ríos, William M. Sughrua","doi":"10.1080/15348458.2021.1957680","DOIUrl":"https://doi.org/10.1080/15348458.2021.1957680","url":null,"abstract":"ABSTRACT Language teaching preparation programs in Mexico have been part of the modernity/coloniality legacy favoring so-called “modern” languages (e.g., English and French) over Indigenous languages. The alleged neoliberal benefits these languages bring and their connection to “modernized” individuals and cultures overshadows the learning of Indigenous languages, whose speakers struggle with the colonial difference, the discourse that transforms otherness into inferiority. Situated in Oaxaca, the most culturally and linguistically diverse state in Mexico, the purpose of this paper is to present the results of an ongoing, longitudinal, critical-ethnographic-action-research project that has documented the recent inclusion of the Indigenous language Diidxazá/Isthmus Zapotec as part of a Bachelor of Arts (BA) degree program in language teaching. Adopting a decolonizing theoretical lens and using vignettes co-constructed from participatory classroom and extra-curricular activity observations, photographs, and video recordings, ethnographic field notes, and on-going dialogue in formal and informal debriefing sessions, this paper presents the story of Kiara, the first Diidxazá teacher in this BA program. Based on an iterative analysis of the data, this paper addresses three main themes: (a) Indigenous teachers challenging the coloniality of being; (b) (Indigenous) women repositioning themselves; and (c) reflective activism decolonizing language teaching.","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"1950 1","pages":"311 - 324"},"PeriodicalIF":1.7,"publicationDate":"2021-09-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91184219","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-09-03DOI: 10.1080/15348458.2021.1957684
Peter I. de Costa
On June 7, 2021, The New York Times (NYT) reported the discovery of the remains of 215 Indigenous children on the grounds of a former residential school in British Columbia, Canada (Austen, 2021). News of this mass murder and its subsequent cover up rocked the world and came at a time when Canada and many other countries have mounted reconciliation efforts as they attempt to come to terms with a brutal past involving Indigenous populations. The residential school context described in the NYT story is representative of residential school educational arrangements in the last century that saw children from numerous First Nations forcibly removed from their homes and forbidden to speak their languages for generations (McIvor, 2020). By detaching these children from language, culture, and place, stateand church-sponsored schooling sought to train Indigenous students for subservience. Sadly, these cruel efforts inflicted unimaginable harm—both epistemological and emotional— upon these children (McCarty et al., this issue). In fact, Geraldine Bob, a former student, featured in the NYT story disclosed that the school staff members “would just start beating you and lose control and hurl you against the wall, throw you on the floor, kick you, punch you” (Austen, 2021). Such abuse, as we learn, was not uncommon. In starting my commentary with this disturbing anecdote, my goal is to highlight how Indigenous people have been forcibly removed from their land, displaced, and subsequently had their rights revoked and identities rejected (McKinley & Smith, 2019). That their lives are inextricably intertwined with the land is further underscored by Chiblow and Meighan (2021, in press). More importantly, however, as the four papers in this special issue demonstrate, vestiges of coloniality—often mediated through language-in-education policies and practices—have had a lasting impact on disenfranchised Indigenous people. And ultimately what’s at stake is a politics of identity (mis)recognition. Before I proceed any further, I would like to acknowledge that to some extent I am complicit in the settler colonialism that I write about. I want to acknowledge the land upon which my university, Michigan State University (MSU) resides. MSU occupies the ancestral, traditional, and contemporary Lands of the Anishinaabeg, namely, the Three Fires Confederacy of Ojibwe, Odawa, and Potawatomi peoples. But I am also originally from Singapore, a small country in Southeast Asia that was previously inhabited by the Indigenous people (i.e., the bumiputeras, or “Sons of the Soil”) of the region. Over the centuries, however, this region was overrun by colonizers from Portugal (the 15 century), the Netherlands (17 century) and Britain (19 century), all of whom plundered the wealth of and in Southeast Asia. But I am also a product of colonialism, having grown up in a postcolonial Singapore whose government preserved many policy practices (e.g., the implementation of English as a medium of
《纽约时报》2021年6月7日报道，在加拿大不列颠哥伦比亚省的一所寄宿学校旧址上发现了215具土著儿童的遗骸。(奥斯汀，2021)这一大屠杀的消息及其随后的掩盖震惊了世界，恰逢加拿大和许多其他国家进行和解努力，试图接受涉及土著居民的残酷过去。《纽约时报》报道中描述的寄宿学校背景是上个世纪寄宿学校教育安排的代表，许多第一民族的孩子被迫离开家园，几代人都被禁止说自己的语言(mccivor, 2020)。通过将这些孩子从语言、文化和地域中分离出来，州政府和教会资助的学校试图培养土著学生的服从精神。可悲的是，这些残酷的努力对这些孩子造成了难以想象的伤害——无论是认识论上的还是情感上的(McCarty等人，本期)。事实上，《纽约时报》报道的前学生杰拉尔丁·鲍勃(Geraldine Bob)透露，学校的工作人员“会开始殴打你，失去控制，把你扔到墙上，把你扔到地板上，踢你，打你”(奥斯汀，2021)。我们了解到，这种虐待并不罕见。在以这个令人不安的轶事开始我的评论时，我的目标是强调土著人民是如何被强行从他们的土地上赶出去，流离失所，随后他们的权利被剥夺，身份被拒绝(McKinley & Smith, 2019)。奇布洛和梅根(Chiblow and Meighan, 2021年出版)进一步强调了他们的生活与土地密不可分。然而，更重要的是，正如本期特刊中的四篇论文所表明的那样，殖民主义的残余——通常通过语言教育政策和实践来调解——对被剥夺公民权的土著人民产生了持久的影响。最终的利害关系是身份(错误)认同的政治。在我进一步讨论之前，我想承认，在某种程度上，我是我所写的移民殖民主义的同谋。我要感谢我的大学密歇根州立大学(MSU)所在的土地。密歇根州立大学占据了Anishinaabeg的祖先，传统和现代土地，即Ojibwe, Odawa和Potawatomi民族的三火联盟。但我也来自新加坡，这是东南亚的一个小国，以前居住着该地区的土著人民(即土著，或“土地之子”)。然而，几个世纪以来，这个地区被葡萄牙(15世纪)、荷兰(17世纪)和英国(19世纪)的殖民者占领，他们都掠夺了东南亚的财富。但我也是殖民主义的产物，我在后殖民时代的新加坡长大，那里的政府保留了从英国人那里继承来的许多政策做法(例如，在公立学校使用英语作为教学语言)，我在一个葡萄牙血统的家庭中长大，是天主教徒。我提到我自己的历史，是为了强调教会和学校的机构如何在历史上和普遍地在推进殖民事业中发挥关键作用;教会和学校的持久影响也通过本期特刊的论文得以体现。
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Pub Date : 2021-09-03DOI: 10.1080/15348458.2021.1957679
Satoru Nakagawa, Sandra Kouritzin
ABSTRACT We suggest that while Indigenous languages are threatened by capitalist and neoliberal encroachments, responses from applied linguists in the academy can be misguided. To make our argument, we must first define neoliberalism, and examine how the broader neoliberal discourses of choice, competition and the free market have percolated and distilled into local Indigenous language contexts, impacting languages, cultures and identities. We ask ourselves what identities are currently available, adopted and valorized by and for Indigenous language speakers, and how positions like Indigenous language speaker, academic/linguist, activist and teacher are altering in response to available neoliberal subject positions? We suggest that neoliberal discursive regimes position Indigenous peoples who do not speak their heritage languages as “victims needing recognition and redress.” The result is that they have become trapped in colonizer ideologies viewing Indigenous peoples as unfit to govern themselves. Colonized now by neoliberalism, Indigenous language speakers forced to live within neoliberal regimes must adopt identities of resignation, meaning engaged in a permanent struggle to accommodate themselves to the world. Instead, we posit that their positions are better framed and respected as identities of refusal, everyday actions of refusing enclosure.
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Pub Date : 2021-09-02DOI: 10.1080/15348458.2021.1956318
Andrea Khalfaoui-Larrañaga, Pilar Álvarez, Prudencia Gutiérrez-Esteban, R. Flecha
This study explores the dialogues about social values, emotions and feelings that emerge during the implementation of dialogic literary gatherings (DLG). DLG is a classroom-based program grounded i...
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Pub Date : 2021-08-30DOI: 10.1080/15348458.2021.1955685
Silvia Vaccino-Salvadore
This paper investigates the lived experiences of three Kuwaiti women as they construct and negotiate their professional identities as Muslim English language teachers in Kuwait. Building on the pau...
本文调查了三名科威特妇女在科威特作为穆斯林英语教师构建和谈判职业身份的生活经历。建在坡地上……
{"title":"“My Religion Guides Me, Even as a Teacher”: Examining Religious Identities of English Language Teachers in Kuwait","authors":"Silvia Vaccino-Salvadore","doi":"10.1080/15348458.2021.1955685","DOIUrl":"https://doi.org/10.1080/15348458.2021.1955685","url":null,"abstract":"This paper investigates the lived experiences of three Kuwaiti women as they construct and negotiate their professional identities as Muslim English language teachers in Kuwait. Building on the pau...","PeriodicalId":46978,"journal":{"name":"Journal of Language Identity and Education","volume":"20 1","pages":""},"PeriodicalIF":1.7,"publicationDate":"2021-08-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80799300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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