Prem Phyak, Bal Krishna Sharma and Shyam Sharma
The subject of this post is our shared recognition that there is a tremendous need for Nepalese ELT practitioners to build on what we already have and what we already do, rather than focusing on what we lack and what we don’t do well. We highlight the importance for teachers to understand/appreciate their great potentials to do things innovatively, creatively, and transformatively. We organize this post in three interconnected discussions about the need for shifting the focus of our local ELT conversations and scholarship.
From Focusing on Problem to Focusing on Practice
Academic and professional discourses on ELT in our context tend to be too focused on problems and failures. At workshops and conferences, as well in theses produced by our university students, a lot of attention is paid to a more or less fixed set of problems such as large classes, lack of resources, lack of teacher training and proficiency, and so on and on. These discourses often end with a set of recommendations, which again are quite predictable, such as: “teachers should be trained,” “the government should provide more resources,” “classes should be smaller,” and so on.
What is left out from such discourses is how English teachers in Nepal work under constraints and are still able to teach very effectively. Seemingly small examples sometimes do a great job. We remember our secondary school days when our English class consisted of more than 50 students—which is too large by most ELT standards. Our English teachers used to move around the class, make frequent eye contact with us, call names and ask simple questions such as “what did we study yesterday?” “can you see my writing from the back?” etc. We felt great when the teacher called us by name, cared whether we heard her from the back, and valued our contribution; we did our best even while sitting at the back end of a large classroom. We know that even such simple classroom management and motivation strategies can help us overcome many of the seemingly insurmountable challenges of teaching our large-class contexts.
However, in our ELT conversations/scholarship, we seem to regard even the highly effective strategies used in our classrooms too trivial to discuss, too inauthentic to theorize. We lack the confidence to talk about our own and our fellow teachers’ successful teaching practices as the basis of our professional conversations. We rather seek answers to our challenges in the big books, fancy theories, and the occasional trainers who might show us how to fix our problems.
In some ways, our ELT conversations are already rich and substantive, so it is a matter of valuing better our everyday practices. We need to start and promote much more practice-based conversations where we can share how to tackle our challenges and teach effectively in ways that fit our needs. Doing this will help us overcome the particularly crippling hesitation that we have toward developing new knowledge out of our own experiences [See, for example, Jeevan Karki’s post on developing students’ creativity].
Of course, there is no need to try to replace conventional methods/practices with whole new sets. But it is necessary to prevent the limited number of “god words” of mainstream ELT discourse from making us believe that what they tell us is incomparably superior and more authentic than anything we know and do in our particular contexts, anything that comes out of our own daily practices and ground realities.
When we think about scholarship/theory about ELT methods, strategies, and practices (including specific classroom activities), we should go beyond thinking in terminologies that we read in textbooks during our college and university days. Communicative or content-based approach should enter our conversations, but they shouldn’t become the only frame of reference in all our conversations. We should not hesitate to go beyond the big words and into our practices, with whatever words fit our needs, inventing our own terminology where fit.
From Reading Theory to Telling Stories and Sharing Our Experiences
Another major way in which we could shift our focus from what we don’t do into what we could and should do–and what we already do–is to recognize the significance of our ELT conversations based on our ground realities as *material for genuine “scholarship.” That is, our hesitation to produce ELT scholarship/knowledge–which seems even more debilitating than that of sharing and valuing our teaching practices–needs to be overcome as well.
We have an abundance of knowledge that are embedded in our everyday life and socio-cultural practices; we also have creative language teaching and learning practices shaped by our multilingual, multicultural, and multiethnic realities which can motivate students to speak, read and write English. If we think about it, the kinds of stories of hardships that English teachers are facing in rural villages of Nepal can be a foundation of powerful ELT discourse for us and even for fellow teachers around the world. [For example, see Ahok Khati’s discussion on how English teachers in Nepal construct their identities drawing on local values and knowledge].
Our teachers do not just know how to deal with textbooks and teach English grammar; they are usually larger-than-life figures who have tremendous impact on social issues, great respect from the community for their ability to resolve conflicts in society, and an understanding of social values and ethics. Their success as teachers comes much less from ELT theories and methods they have learned from textbooks than it does from their immersion in society; it comes from their knowledge/understanding of the community and students, their status and role in society, and their prestige and identity.
The same is true about their students: many of them may not even have a single pen and notebook, enough food to eat and clothes to wear, and parental guidance/understanding of their education. But the students complete the other half of our success stories through the sheer power of their sincerity, motivation, and hard work. This makes us ask: how can we capture such larger, deeper issues in ELT pedagogical theories and conversations of our own?
This means that we must situate our ELT discourses in our local contexts, our understanding of the environment, occupations, cultural practices, social harmony and cooperation, and so on. Only when we develop practices/methods that recognize the realities of our and our students’ lives can we truly encourage them to read, write, speak, listen, and learn meaningfully. It is important to focus on helping them develop their ability to talk about their own culture, community and knowledge first. For example, if our students can read, write, and discuss local society and culture, politics and policies, family life and community issues, environment and occupations–at the level that they are interested and able to engage–then they will learn language quite effectively. More importantly, they can also use these phenomena as a source of ideas, metaphors, perspectives, and professional conversations in the future [Also see Bal Krishna Sharma and Prem Phyak’s entry on critical literacy in the local context].
Very often, we focus on how much our students lack “English language proficiency.” But if we look closer, we can easily realize that whenever they communicate about issues of their own lives and societies, their competency instantly shoots up–even as their accent lingers, their syntax remains shaky as they grow up. Indeed, this is true of our teachers’ own language proficiency and scholarly conversation as well. When the contents of our teaching/learning are our own life-stories and social realities, we automatically sound much more competent and capable–for if we do not know what we want to read/write and speak about, our proficiency in language itself will remain to be of little significance [You can refer to Shyam Sharma’s blog post on local linguistic practices as a further reference].
From What We Don’t Have to What We Do (Well)
One question that we often hear from teachers in various workshops and conferences in Nepal is what method they should use for solving this or that problem of teaching English. Too often, we seem to assume that there must be a recognized method for fixing every problem, a method that is more advanced and powerful than anything that we can develop/improvise ourselves. For example, when students do not speak up in class, we reach for “communicative techniques” like group work and pair work, but we are far less likely to recognize that we’ve already been using other strategies that would work as well.
Suppose that a teacher has developed the following strategy to promote speaking: she walks into her class with fifty pieces of paper (one each for all students) with five pieces containing the word “lucky.” Then she lets her students find out who is lucky, asking them to either prepare and speak during the same class or come prepared for the next class. Also suppose that this speaking activity involves simply summarizing an essay or retelling a story. Now, does this activity fit into any theory or method? Let us say that it doesn’t. Will the teacher feel confident talking about it as a “teaching strategy” in an ELT conversation? Probably not. The first activity could be seen as “putting students on the spot” and the second one may be considered as “regurgitating textbook content” within conventional ELT methods/practices.
Unless we as teachers are confident that different local cultures and contexts validate, as well as necessitate, different pedagogies, we may not find our local practices worth even talking about. When we build that confidence, we will shift the current field of ELT in Nepal from worrying about finding the established method in mainstream ELT discourse toward building and appreciating our own practices that work best in our own context.
More broadly, in our professional conversations, we should legitimize and build on what we already do, rather than focus on what is lacking. Often, this is only a matter of looking at our own work a little differently. Imagine a conference where a bunch of us as ELT scholars have gathered to discuss the theme of “ELT in the multilingual/multicultural context of Nepal.” Then imagine that we take turns at the microphone to lament the lack of “policy” about multiculturalism and multilingualism in Nepal. Say that no one challenges the assumption that “policy” doesn’t (or shouldn’t) only mean what is written on paper, formally adopted by some authority, implemented in a top-down manner, etc. Also suppose that the expert invited from abroad makes a great PowerPoint presentation, highlighting some good theories and perspectives but not really touching on multilingual and multicultural social realities like we have in Nepal.
Now, think about it this way. What is it–if it is not “policy”–that teachers in some schools punish (often corporally) their students when they speak their home languages? What is it when our district education officers quietly, informally encourage community schools under their supervision to switch to English medium in order to retain students and save the schools? What about the whole society’s understanding that English medium is a good enough reason to determine quality of schools? None of the above are formal and recognized, governmental or institutionally implemented policies. But they are “policies”. Some are tantamount to institutional policies, others are socially established practices and expectations, and yet others are individual preferences. The lack of explicitly formal, documented, and top down policies doesn’t mean that there are no policies at all.
So, the scholars in our imaginary conference could be talking about a lot of things instead of repeating that there are “no policies.” Simply adopting an established, mainstream definition and theory of the key terms can deflect our focus from the real situation and turn reality itself into a gigantic blind spot instead of being the subject matter! Hence, a lot could be done by adopting the right perspectives.
Conclusion: Building Critical Mass
In this brief post, we have argued for adopting a bottom-up approach not only for promoting our students’ English language abilities but also for enhancing teachers’ own confidence in their practices and, from those practices, local scholarship. Teachers should not be passive recipients of knowledge about grand theories; rather, they should be “change agents.”
We are not thinking about “where to start” because our point is that we already have thousands of starting points: we just need to recognize and validate them. More and more of our colleagues across the country need to just come forward and share their ideas. There are an increasing number of ways for doing so: increased numbers of workshops and training events; local, regional, and national conferences; professional events abroad; opportunities to start local and national newsletters and magazines using alternative modes of publication like blogs and wikis; promoting personal blogs and podcasts that teachers may already be doing; and so on. This process, we believe, will help the community of Nepalese English teachers build a critical mass to transform ELT profession from the ground up.
As the current Choutari team completes their first year and rekindles its energy (including additional, enthusiastic members), we are ever more hopeful that this venue will help our professional conversations shift its focus from gazing at failures and lacks to building on our successes and resourcefulness.
As always, please join the conversation!