MUSLIM IDENTITY AND ENGLISH LANGUAGE TEACHING
Keywords:
Spirituality, Religious Identity, English Language Teaching
Abstract
The article is a literature study addressing the conceptualization of Muslim identity specifically in relation to the teaching of English language at schools. It begins with the conceptualization of spirituality and how it differs from religion. Moreover, this article views religious identity as a part of social identity. Therefore, the next discussion is about how religious identity is understood in the context of English language teaching with a specific focus on Muslim identity. In doing so, three interrelated elements of Muslim identity are explored, namely religious beliefs, religious knowledge, and religious practices. Then, a number of challenges in teaching English language for Muslim people are also illustrated. Moreover, the remaining section of this article highlights the specific insight of efforts in maintaining Muslim students’ religious identity including how to minimalize the negative impacts of English teaching towards the development of religious identity. Finally, some conclusions are drawn.
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References
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[13] Hamied, M. A. (2014). Curriculum change: what does mean to Indonesian TEFL? In H. P. Widodo & N. T. Zacharias (Eds.). Recent issues in English language education: Challenges and directions. (pp.12-37). Surakarta, Indonesia: UNS Press.
[14] Hidayati, T. (2016). English language teaching in Islamic education in Indonesia: Challenges and opportunity. Englisia, 3(2), 65-82.
[15] Horwath, J. & Lees, J. (2010) Assessing the influence of religious beliefs and practices on parenting capacity: The challenges for social work. Practitioners' British Journal of Social Work, 40(1), 82-99.
[16] Kirkpatrick, A. & Liddicoat, A. J. (2017) Language education policy and practice in East and Southeast Asia. Language Teaching, 50(2), 155-188. doi: 10.1017/S0261444817000027
[17] Kramsch, C. (1998). Language and culture. Oxford, UK: Oxford University Press.
[18] Kramsch, C. (2008). Ecological perspectives on foreign language education. Language Teaching, 41(3), 389–408.
[19] McClimans, M. C. (2019). Pushing students’ self/other boundaries in order to teach critically about difference. (Unpublished doctoral dissertation). The Ohio State University, OH.
[20] Mohamed, B. (2011). The implications of religious identity for American Muslims. (Unpublished doctoral dissertation). The University of Chicago, IL.
[21] Mohd-Ashraf, R. (2005). English and Islam: A clash of civilizations? Journal of Language, Identity, and Education, 4(2), 103-118.
[22] Nash, R. J. (2002). Spirituality, ethics, religions, and teaching: A professor’s journey. New York: Peter Lang Publishing, Inc.
[23] Pennycook, A. (1998). English and the Discourses of Colonialism. London, UK: Routledge.
[24] Ramsey, E. & Ledbetter, S., (2001). Studying religion: Issues in definition and method’, in I.S. Markam & T. Ruparell (Eds.), Encountering religion: An introduction to the religions of the world. (pp. 1-14). Oxford, UK: Blackwell Publishers.
[25] Yulaelawati, E. (2007). Kurikulum dan Pembelajaran Filosofi Teori dan Aplikasi. Bandung, Indonesia: Pakar Karya
[26] Yusuf, S., Tahun, M., Asyhari, B., & Sudarto, s. (2015). The politics of religious education. Jojga, Indonesia: CRCS-UGM.
[2] Algera H. F., & Sink, C. A. (2002). Another look at character education in Christian schools. Journal of Research on Christian Education, 11(2), 161–81.
[3] Alwasilah, C. A. (2001). Language, culture, and education. Bandung, Indonesia: Adira.
[4] Arber, R. (2015). Deconstructing religious identity, difference, and belonging: implications for anti-racist pedagogy. Diaspora, Indigenous, and minority education, 9(1). 21-36. doi: 10.1080/15595692.2014.980803.
[5] Ashraf, A. (2015). Vicarious trauma and American Muslims: A mixed methods study. (Unpublished doctoral dissertation). North Carolina State University, NC.
[6] At-Tahan, M. (1999). Perfect Muslim character in the modern world. Cairo, Egypt: El- Falah Foundation.
[7] Canagarajah, A. S. (2013). Agency and power in intercultural communication: Negotiating English in translocal spaces. Language and Intercultural Communication, 13(2), 202-224. doi: 10.1080/14708477.2013.770867
[8] Elyas, T. (2016). English Language Educational Policy in Saudi Arabia Post 21st Century Enacted Curriculum, Identity, and Modernisation A Critical Discourse Analysis Approach. FIRE Forum for International Research in Education 3(3), 70-81.
[9] Ena, O.T. (2016). Religious representation in Indonesian e-textbooks: A visual content analysis. In H.H. Setiadjid (Ed.) Language Literature and Society. (pp. 142-149). Jogjakarta, Indonesia: Universitas Sanata Darma.
[10] Gandana, I. & Parr, G. (2013) Professional identity, curriculum and teaching Intercultural Communication: an Indonesian case study, Language, Culture and Curriculum, 26(3), 229-246. doi: 10.1080/07908318.2013.833620
[11] Gray, J. (2002). The global coursebook in English language teaching. In D. Block & D. Cameron (Eds.). Globalization and Language Teaching (pp. 151-167). London, UK: Routledge.
[12] Gunantar, D. A. (2017). Textbook analysis: Analyzing English as a Foreign Language (EFL) textbooks from the perspective of Indonesian culture. Journal of Language and Literature, 11(2), 173-182.
[13] Hamied, M. A. (2014). Curriculum change: what does mean to Indonesian TEFL? In H. P. Widodo & N. T. Zacharias (Eds.). Recent issues in English language education: Challenges and directions. (pp.12-37). Surakarta, Indonesia: UNS Press.
[14] Hidayati, T. (2016). English language teaching in Islamic education in Indonesia: Challenges and opportunity. Englisia, 3(2), 65-82.
[15] Horwath, J. & Lees, J. (2010) Assessing the influence of religious beliefs and practices on parenting capacity: The challenges for social work. Practitioners' British Journal of Social Work, 40(1), 82-99.
[16] Kirkpatrick, A. & Liddicoat, A. J. (2017) Language education policy and practice in East and Southeast Asia. Language Teaching, 50(2), 155-188. doi: 10.1017/S0261444817000027
[17] Kramsch, C. (1998). Language and culture. Oxford, UK: Oxford University Press.
[18] Kramsch, C. (2008). Ecological perspectives on foreign language education. Language Teaching, 41(3), 389–408.
[19] McClimans, M. C. (2019). Pushing students’ self/other boundaries in order to teach critically about difference. (Unpublished doctoral dissertation). The Ohio State University, OH.
[20] Mohamed, B. (2011). The implications of religious identity for American Muslims. (Unpublished doctoral dissertation). The University of Chicago, IL.
[21] Mohd-Ashraf, R. (2005). English and Islam: A clash of civilizations? Journal of Language, Identity, and Education, 4(2), 103-118.
[22] Nash, R. J. (2002). Spirituality, ethics, religions, and teaching: A professor’s journey. New York: Peter Lang Publishing, Inc.
[23] Pennycook, A. (1998). English and the Discourses of Colonialism. London, UK: Routledge.
[24] Ramsey, E. & Ledbetter, S., (2001). Studying religion: Issues in definition and method’, in I.S. Markam & T. Ruparell (Eds.), Encountering religion: An introduction to the religions of the world. (pp. 1-14). Oxford, UK: Blackwell Publishers.
[25] Yulaelawati, E. (2007). Kurikulum dan Pembelajaran Filosofi Teori dan Aplikasi. Bandung, Indonesia: Pakar Karya
[26] Yusuf, S., Tahun, M., Asyhari, B., & Sudarto, s. (2015). The politics of religious education. Jojga, Indonesia: CRCS-UGM.
Published
2022-08-30
How to Cite
Masita , E. (2022). MUSLIM IDENTITY AND ENGLISH LANGUAGE TEACHING. Jurnal Scientia, 11(01), 718-723. Retrieved from https://infor.seaninstitute.org/index.php/pendidikan/article/view/1489
Section
Articles
