Reconstruction Toward a “Global Christian Professional Language Teacher” Identity

Mary Shepard Wong, [email protected]  

Editors’ note: Because of space limitations, this article focuses on the second part of Mary’s paper presentation, entitled “Deconstructing/Reconstructing the Missionary English Teacher Identity”, at TESOL 2006 in Tampa, Florida. A full version may appear elsewhere.

Not long after a few publications (e.g., Snow, 2001) discussed teachers’ spiritual identities and the positive effects they can have on language teaching, a series of articles surfaced (e.g., Edge, 2003, 2004; Pennycook & Coutand-Marin, 2003; Pennycook & Makoni, 2005) that critiqued Christian English teachers, highlighting the negative effects of teachers’ “faith agendas” and the links between missions, colonialism, language teaching, and cultural imperialism. This situation has encouraged Christian English teachers to think deeply about the ways in which their spiritual identities affect their pedagogy both positively and negatively. In this article I will suggest an alternative identity to “tentmaker”/missionary by discussing the concept of the “global Christian professional language teacher.” I believe that this identity reconstruction has the potential to decrease some of the negative effects and increase the positive effects of the integration of teachers’ spiritual identities and pedagogy.

Global Christian Professional Language Teacher

I use the term global Christian professional language teacher in the following sense: global to emphasize our understanding of and need for diverse perspectives; Christian to mark our primary identity, which encompasses all that we are, say, and do; professional to stress the importance of being qualified, skilled, and knowledgeable; language to convey sensitivity to English’s domination and the importance of other languages; and teacher to note our role, responsibility, and vocation.

Global

One might argue that the term global is redundant in this identity reconstruction, as it is surely a necessary component of the concept of Christian. For how can one claim to be a Christian and not value the diversity God has created? How can one self-identify as a Christian, yet maintain assumptions of national and cultural superiority? The Christian gospel requires openness and compassion that reaches beyond the clan or the tribe to the stranger, as Hughes (2005) noted. For us to engage in a disciplined search for truth, truth cannot have already been defined or else there can be no serious discussions with people who represent a diversity of perspectives, because we “know” in advance that these people with different perspectives have nothing to contribute to our conversation. The term global represents an openness and understanding of our need for a diversity of perspectives in order to see ourselves and God with greater depth; however, it is not an endorsement of religious pluralism.¹

Christian

In his article “What is a Christian English Teacher?” Scovel (2004) asserted that a Christian teacher is defined by what one says and does and who one is. Guinness (1998) affirmed this and in a discussion of vocation and calling stated, “Calling is the truth that God calls us to himself so decisively that everything we are, everything we do, and everything we have is invested with a special devotion and dynamism lived out as a response to his summons and service” (p. 29). A Christian teacher, Scovel (2004) continued, has loving words, pedagogical compassion, and spiritual scholarship. She or he is a coherent, reflective, and faithful teacher. Scovel added, “our faith gives us confidence . . . infuses joy into our daily work . . . allows for the indwelling of the Holy Spirit and gives us the spiritual gifts of building up, encouraging, and consoling. And always, in whatever we say, or do, or are, we know we are not alone” (p. 6).

Smith and Carvill (2000) emphasized that “loving attention to the other in a context of mutual giving should be at the heart of a Christian approach to foreign language education” (p. 142). They present hospitality as an overarching metaphor for Christian teaching and quote Johnson who wrote, “Hospitality in its deepest sense is a willingness not only to receive the stranger, but also to be changed and affected by the presence of the other, not only personally, but also institutionally, curricularly, and politically” (as cited in Smith & Carvill, 2000, p. 88).

To what extent should Christian teachers proclaim their identity? Teachers who are Christians should neither hide their allegiance to Christ nor exploit the power they hold in the classroom to promote their faith. They should “openly acknowledge this faith in class when it is relevant to issues under discussion” yet resist “shoehorn[ing] mention of Christianity into any and all class discussions” (Snow, 2001, p. 82). Proclaiming one’s religious identity may not be appropriate or professional in the classroom setting, but neither is it expected that teachers conceal their identity and beliefs.

Professional

What is a professional? Professionals possess the theoretical background, mentored experience, professional affiliations, and certifications for meeting the standards of excellence in their field. Nunan (1999) added that professionals act as advocates for their field. Thus, professionals have the knowledge, know-how, qualifications, connections, and accountability to engage in their professions as advocates. Those who are considered “professional” represent what is best in their fields and are endorsed and respected by colleagues. Professional language teachers, therefore, are expected to have the appropriate education, qualifications, and experience for the specific tasks they perform, and work in ways that reflect positively upon TESOL. This definition would not apply to those who use English teaching simply as access and as a means to an end.

Language (not English)

As English teachers, we are also language educators and thus we should be familiar with second language acquisition theory and practice and ideally have learned a second or foreign language ourselves. For how can we teach others the skill of becoming bi- or multilingual if we have not accomplished this ourselves? Knowledge and competency in the specific language one is teaching is also required, but this alone is not sufficient. Having gone through the experience of learning a foreign language as an adult or being engaged in language learning ourselves as we are teaching a language helps us to have empathy for our students. Snow insists that language learning is a form of ministry as it places teachers in the learner’s position and demonstrates that they value their students’ culture. Snow (2004) noted, “Study of our students’ languages is one of the best ways for English teachers to humble ourselves and empty ourselves of power and take on a humble servant role, and also one of the most powerful ways for us to incarnate our commitment to an ideal of multilingualism” (p. 1).

It is also worth noting that in many cases the teaching of other languages or dialects may be of greater benefit to students than the teaching of English. For example, in the refugee camps along the Thai/Burma border, becoming literate in native tribal languages, Burmese, or even Thai is the priority for the refugees as it holds more benefits than does learning to speak English. As language educators (and not simply English teachers) our work may be to learn from experienced local teachers how to assist emerging teachers to teach literacy skills in their own languages rather than teach English. Looking at our role as language teacher or educator may help to focus our attention on the benefits of encouraging the acquisition of other languages.

Teacher

Snow (2001) has noted that “English teaching can and should be Christian vocation in its own right and not simply a means to other ends or a secular task only incidentally engaged in by Christians” (p. 19). He argued that teaching is witness expressed through the quality with which Christians carry out their teaching and posits the following: “Rather than being incidental to witness or even evangelism, the quality of [Christian English Teachers’] teaching work is the primary vehicle through which they share the love of God with their students” (p. 65). When Christian teachers diligently prepare for class, listen attentively to students, are genuinely concerned for their students’ well-being, cooperate with colleagues (especially when wronged), and make an effort to continually learn and grow professionally, they are a witness. Scovel called this type of teaching “pedagogical compassion” and quoted Stevick as saying, “It seems to me that doing all this for the sake of the Gospel . . . becomes almost a sacramental act, and that every classroom is a holy place where such acts can be performed” (as cited in Scovel, 2004).

The Christian literature on vocation might help inform this discussion.² In the words of Frederick Buechner (1993), vocation is “the place where your deep gladness and the world’s deep hunger meet” (p. 119). Guinness (1998) described a primary calling to God and secondary callings to one’s profession:

Our primary calling as followers of Christ is by him, to him and for him. First and foremost we are called to someone (God), not to something (such as motherhood, politics, or teaching) or to somewhere (such as the inner city or Outer Mongolia). Our secondary calling, considering who God is as sovereign, is that everyone, everywhere, and in everything should think, speak, live, and act entirely for him. We can therefore properly say as a matter of secondary calling that we are called to homemaking or to the practice of law or to art history. But these and other things are always the secondary, never the primary calling. They are “callings” rather than the “calling”. (p. 31)

Thus our primary call to God might be realized through our secondary calling of teaching.

Guinness (1998) also noted that “A sense of calling should precede a choice of job and career, and the main way to discover calling is along the line of what we are created and gifted to be. Instead of, ‘You are what you do,’ calling says: ‘Do what you are’” (p. 46). Or in the words of Kierkegaard, “The thing is to understand myself, to see what God really wanted me to do; the thing is to find a truth which is true for me, to find the idea for which I can live and die” (as cited in Guinness, 1998, p. 3).

Next Steps?

What might be the next steps to take to encourage this reconstruction? I suggest four courses of action: read, reexamine, research, and reach out. In addition to reading Scripture, I recommend the following authors: Adeney (1995), Bosch (2002), Guinness (1998), Newbigin (1989), Palmer (1998), Smith and Carvill (2000), and Snow (2001). Engaging with these texts will help us reexamine our assumptions and reconstruct or renew a sense of identity as Christians and teachers engaged in TESOL. Researching Christian teachers and mission agencies working in ESL/EFL is also important and may involve analyzing the discourse, dilemmas, motives, practices, and sense of vocation and mission of Christian teachers. Finally, we need to reach out and dialogue, present, and publish, thus continuing and extending our inquiry.

Conclusion

In recent publications, Christian scholars have discussed the benefits of integrating one’s teaching with one’s identity in Christ whereas other scholars have raised concerns about the use of English teaching by Christian missionaries. This situation has caused Christians to ask some hard questions about the actual and potential ways in which their identity in Christ impacts their language teaching and the profession of TESOL. I suggest that a reconstructed identity from a “missionary who is teaching to gain access” to a “global Christian professional language teacher” has the potential to readdress the concerns raised while enhancing many of the benefits that can occur when teachers align their spiritual and professional identities and live and work with a newfound wholeness and integrity that respects their faith, profession, colleagues, and students.

Mary Shepard Wong directs field-based TESOL programs at Azusa Pacific University in Azusa, California.

Acknowledgments

I am indebted to Don Dorr, Tom Scovel, Rich Slimbach, Don Snow, Manar Metry, Kitty Purgason, and Rich Robison and for their insightful comments on previous drafts. Remaining errors are my own and all glory goes to God.

Notes

1. See Adeney (1995) for an insightful discussion of culture and Christianity, and Newbigin (1989) for a discussion on the gospel and religions in which he critiques the positions of the religious pluralist, exclusivist, and inclusivist.

2. For a discussion on Christian vocation see Guinness (1998), Hughes (2005), Stevens (1999), Placher (2005), and Volf (1991).

References

Adeney, B. (1995). Strange virtues: Ethics in a multicultural world. Downers Grove, IL: Intervarsity Press.

Bosch, D. J. (2002). Transforming mission: Paradigm shifts in theology of mission. Mary Knoll, NY: Orbis.

Buechner, F. (1993). Wishful thinking: A seeker’s ABC. San Francisco: Harper San Francisco.

Edge, J. (2003). Imperial troopers and servants of the Lord: A vision of TESOL for the 21^st century. TESOL Quarterly, 37, 701-709.

Edge, J. (2004). Of displacive and augmentative discourse, new enemies, and old doubts. TESOL Quarterly, 38, 717-721.

Guinness, O. (1998). The Call: Finding and fulfilling the central purpose of your life. Waco, TX: Word Books.

Hughes, R. T. (2005). The vocation of a Christian scholar: How Christian faith can sustain the life of the mind. Grand Rapids, MI: Eerdmans.

Newbigin, L. (1989). The gospel in a pluralist society. Grand Rapids, MI: Eerdmans.

Nunan, D. (1999). President’s message. TESOL Matters, 9(5), 1.

Palmer, P. (1998). The courage to teach: Exploring the inner landscape of a teacher’s life. New York: Jossey-Bass.

Pennycook, A., & Coutand-Marin, S. (2003). Teaching English as a missionary language (TEML). Discourse: Studies in the cultural politics of education, 24, 337-353.

Pennycook, A., & Makoni, S. (2005). The modern mission: The language effects of Christianity. Journal of Language, Identity, and Education, 4, 137-155.

Placher, W. C. (Ed.) (2005). Callings: Twenty centuries of Christian wisdom on vocation. Grand Rapids, MI: Eerdmans.

Scovel, T. (2004). What is a Christian English language teacher? CETC Newsletter, 8(1). Retrieved June 22, 2006 from www.tesol.org/NewsletterSite/view.asp?nid=3124.

Smith, D. & Carvill, B. (2000). The gift of the stranger: Faith, hospitality, and foreign language learning. Grand Rapids, MI: Eerdmans.

Snow, D. (2001). English teaching as Christian mission: An applied theology. Scottdale, PA: Herald Press.

Snow, D. (2004). Empty and humble? Unpublished manuscript. Standards of excellence in short-term missions. Retrieved June 22, 2006 from www.stmstandards.org.

Stevens, R. P. (1999). The other six days: Vocation, work, and ministry in biblical perspective. Grand Rapids, MI: Eerdmans.

Volf, M. (1991). Work in the Spirit: Toward a theology of work. New York: Oxford University Press.