Reflexivity and Self Identity - Dissertation Example

? Reflexivity and Self Identity Number and Number Number of Words: 5,042 Introduction In relation to the existing political and economic system in each country, the study of sociology focuses on analyzing how group of people would react to socio-economic changes within a society (Farley, 2000: 69 – 70). Recently, the continuous promotion of globalization opened a lot of new business opportunities in developing countries around Asia. Since 2001, students in China are required to learn the English language as a compulsory subject (Liu, 2008). As a way of preparing the business people in non-English speaking countries to compete in the global markets, demand for non-native English speaking teachers who are assigned to teach the English language also increases (Teach English Worldwide, 2011; Moussu & Llurda, 2008). The main purpose of this study is to explore and apply Giddens’ theories on reflexivity and self identity in the case of non-native English speaking teachers who teaches the English language in Asian countries. To give the readers with better understanding about the chosen research topic, this report will first discuss the theory of Anthony Giddens with regards to reflexivity and self identity. Eventually, these theories will be applied in the case of non-native English speaking individuals who are currently teaching the English language in Asia. Social barriers of effective teaching include the ability of the teacher to teach proper English grammar among others. Based on the identified social barriers that could impede the professional progress of non-native English speaking teachers in Asian countries, a list of study recommendations based on Giddens’ theories will be tackled in details in order to give the readers a better idea on how non-native English speaking teachers could improve the quality of teaching services given to students who are studying the English language. Literature Review Brief Introduction on Self Identity Calhoun (2003, p. 117) defined “self in relation to moral orientation which, in turn, are unavoidably social”. Based on the definition of self, Giddens (1991, p. 52) explained that “self identity should not be referred to purely its persistence over time in such a way that philosophers could speak of ‘identity’ of objects or things but in contrast to the self as a generic phenomenon which presumes reflexive awareness”. In modern theory of sociology, sociologists believe that self identity will continue to improve and will remain “undamaged” (Calhoun, 2003, p. 118). Even though Descartes (1988, p. 115) acknowledges the link between the human body, the mind, and the soul, he clearly explained that he strongly believe in the idea that self is simply referring to the soul or the human mind alone but not the human body. With regards to the concept of self in relation to moral orientation, self is described as being “inwardness” in the sense that self is being compared or identified as an object close to God (Descartes & Locke, 2003, p. 514). Similar to Descartes’ idea, Locke also agree that the human body and soul are two separate things that are closely related to one another. For this reason, Locke (1996, p. 124) considers human beings or self as “a substance that is capable of thinking”. With regards to the idea that self which is “perceived by the mind” is an external object that is a significant part of self identity (Descartes, Selected Philosophical Writings. Trans. John Cottingham, et al., 1988, p. 132), Locke’s idea on self was based on the theory as publicly introduced by Descartes. As part of modifying Descartes’ idea about self, Locke (1996, p. 49) categorized self as having two major qualities known as the human body as the object and the part of self which is indirectly a part of the object such as the ability of each individual to sense or perceive something. ‘ Descartes and Locke considers human beings as a something that is composed of machines and animals. In line with this, Descartes explained that the human body which can be compared to a machine is something that could distinguish the true self of a person. As explained by Descartes (1988, p. 44), the human body is being compared to a machine for the reason that whatever that comes out of our thought is not always possible to be described using words or signs. Even though human beings is sometimes being compared to animals, Descartes (1988, p. 45) revealed that animals have no ability to reason out with other animals. In line with this, Locke (1996, p. 64) stated that “animals do not have the ability to think abstractly or compose general ideas because they cannot speak the words human beings speak”. Similar to the beliefs of Descartes and Locke, Giddens also attempted to define and analyze the concept of self based on moral issues (Calhoun, 2003, p. 120). Despite his effort in analyzing self as a moral entity, Giddens (1991, p. 99) explained that there are some people would simply consider the human body when pertaining to ‘self’ or ‘self identity’. Although it is a common practice for people to simply link the human body as a self identity, sociologists should be able to clearly acknowledge that the human body is simply an object that we see each day but not the true meaning of self identity. Therefore, self identity is more than what we could easily see or describe out of the human body we see around us each day. According to Kaspersen (2000, p. 105), “the human body is an integral part of our self identity and a natural part of the self’s reflexive considerations”. It is a fact that the human body or the physical appearance of each individual can be easily observed by the human eyes as a passive external object. For this reason, it is unavoidable for some of the famous sociologists to link or focus their study of self identity with the significance of the human body appearance such as the way each individual dresses, the individual appreciation of body tattoos, and hairstyle among others as part of learning more about self identity (Blundell, McNeill, & Griffiths, 2003, p. 36; Straus, 2002, p. 144; Giddens, 1991, p. 99). It was both Descartes and Locke who provided us with a clear explanation behind the strong link between the self and how the human mind and body are interconnected and function as one. According to Descartes (1988, pp. 115 – 116), there is a link between human mind or soul (res cogitans), the human body (res extensa) which could receive sensation coming from the external environment, and the self under the body who receive and interpret vision, sound, taste and other senses from our external environment. In line with this, Descartes (1988, p. 116) stated that “I am not merely present in my body as a sailor is present in a ship, but that I am very closely joined as it were intermingled with it, so that I and the body forms a unit”. Given the fact that Descartes (1988, pp. 82 – 83) strongly acknowledges the idea that self, the human mind and body are interconnected and functions as one, he considers himself as a “thinking thing” that can either “doubt, understand, affirms, denies, be willing or unwilling” to agree with what other people are saying about something. For this reason, Descartes (1988, p. 114) is very much accepts the idea that he himself is a thinking thing. Kaspersen (2000, p. 104) stated that “we are not what we are, but what we make ourselves into”. Upon analyzing the true meaning of self, the concept of self identity is more than simply describing oneself by telling other people that “I am this”, “I am that” or “you are this”, “you are that” (Giddens, 1991, p. 52). In modern sociology, sociologists who study the concept of self is more focused on analyzing the unique identity of each individual based on a more structural or sameness of group of people under a given cultural background or race. Taking this into consideration, the structuring of self is possible provided that we acknowledge the significance of each individual’s unique experiences in external environment which could greatly affect how we act within a given society. Giddens’ Theory on Reflexivity and Self Identity According to Giddens (1991, p. 53), “self identity is not a distinctive trait, or even a collection of traits, possessed by the individual. It is the self as reflexively understood by the person in terms of her or his biography”. Over the years, Giddens was able to successfully introduce a more radical modernist theory of the Self (Calhoun, 2003, p. 120). As a result of defining self reflexivity as a distinct part of social modernity, the works of Giddens has contributed a significant part of what sociology currently understands about the concept of self identity. In line with this, Adams (2003) discussed that Giddens’ theory explained that the link between reflexive activities and self identity could lead to the development of reflexive self. Since then, several studies revealed that the ideas of Giddens formed the modern reflexive of self identity (Jenkins, 2008, p. 34; Adams, 2003; Dallmayr, 1982, pp. 18 – 27; Hirst, 1982). In relation to monoculturalism, multiculturalism, monoligualism, multilingualism, nationality and citizenship, there are quite a lot of sociologists and philosophers who argue about the concept of self such that the existence of either mono- or multipleculturalism and the ability of each individual to speak one or multiple languages could greatly affect the personality of each individual as a person (Derrida, 1997). Rather than focusing on the impact of cultural background and/or linguistic abilities of each individual, Giddens (1991, p. 52) simply explained that self identity is a result of “continuities of the individual’s action-system which can be routinely created over a period of time”. As explained by Kaspersen (2000, p. 105), “the human body is an integral part of our self identity and a natural part of the self’s reflexive considerations”. In line with this, the human body is considered as a significant part of self identity for the reason that each one of us could effectively control our individual need for food, clothing and sexuality. It simply means that each individual has the power to control the human body in such a way that it fits well into the reflexive project of the ideal self (ibid). According to Adams (2003, p. 222), Giddens revealed that “reflexivity per se is an integral part of the self and social relations such that each individual is expected to go through reflexive monitoring of behavior which is necessary to allow them to become competetitive members of the society”. Regardless of the cultural traditions or background of each individual, the process of going through reflexive self-awareness is necessary in terms of enabling each individual to develop self identity. In other words, the process of reflexive self awareness makes each individual gain better understanding about who they really are as a human being. Giddens (1992, p. 30) stated that “Self is for everyone a reflexive project – a more or less continuous interrogation of past, present and future”. Furthermore, Giddens (1991, p. 53) explained that “identity is presumed continuity across space and time; but self identity is a continuity as interpreted reflexively by the agent through the use of cognitive component of personhood”. It means that each individual has the option to improve their own knowledge and skills by going through a series of reflexive process. As explained by Kaspersen (2000, p. 104), “we are not what we are, but what we make ourselves into”. Based on this context, Giddens (1991, p. 53) revealed that self identity is actually referring to each individual’s personal ability to create their own self rather than purely inheriting traits and characters from other people. Depending on the level of consciousness, the kind of life a person will have is based upon his personal decision to continue changing a habit. In this sense, the choices each individual make becomes a significant part of the “continued narrative of the self” (Kaspersen, 2000, p. 104). To ensure that each individual will be able to improve their individual self identity, Giddens (1991, p. 54) strongly recommends the need to develop and sustain trust in each individual’s self-integrity. Based on this context, the ability of each individual to communicate and feel warmth, acceptance and loved by other people contributes to the development of a positive self identity. Giddens’ theory of reflexive self identity has captured the interests of a large group of philosophers and sociologists. Over the past few years, there are quite a lot of sociologists who exerted extra effort in trying to examine and analyze the link between self as a reflexive project. Upon examining the theory of Giddens particularly with regards to his interpretation of self as reflexive project, Kaspersen (2000, p. 103) revealed that “the personal choices that we make each day is already an act or attempt to change, create and reproduce our own self identity”. On top of this statement, Giddens (1991, p. 2) reveled that “self is not a passive entity, determined by external influences; in forging their self identities…. and that individuals contribute to and directly promote social influences that are global in their consequences and implications”. Significance of Free Will in Reflexivity and Self Identity Both Descartes and Locke believe that human beings or self enjoys the benefit of “free will” (Locke, 1996, p. 106; Descartes, 1988, p. 101). Even though Descartes and Locke strongly believe in the presence or existence of God, this idea does not necessarily free men or self from becoming imperfect because of the free will that was given to each of us when deciding what to do with our lives (Descartes, 1988, p. 101). In line with this, Locke acknowledged that men in general or the self is prone to make bad choices in like which may be triggered by having bad judgments (Locke, 1996, p. 110). Although many people accepts the theory of Descartes and Locke when studying the concept of self identity, there are some sociologists and social theorists who do not accept that fact that human beings or the self is prone to commit errors or wrong decisions in life. In relation to the idea that self is the end product of our moral orientation to or from other people, Calhoun (1991, p. 261) explained that eventhough Taylor mentioned something about the larger society, he failed to emphasize the significance or the impact of a larger society on how each individual could become (Calhoun, 2003, p. 119). According to Jenkins (2008, p. 18), “identity denotes the way in which individuals and collectivities are distinguished in their relations with other individuals and collectivities”. As part of the collective identity of self, each individual can be categorized under specific race, nationality, gender, and cultural differences among others. In relation to collective identity of self, there is political challenges associated with the concept of self identity. In relation to cultural and ethnic differences or even the sexual orientation of each individual, the theories of self can be classified as either “strong-we” or “weak-we”. In the study of modern sociology, individuals who are classified as “strong-we self” includes the code of silence with regards to the strong disagreement or the dark secret that “Self can be universal” (Calhoun, 2003, pp. 115 – 116). It simply means that even though racism or the act of going against other races exist in this world, it is a universal rule not to speak out the universal truth that there are some culture or race that is more superior as compared to other races. Given that Taylor suggests the idea that there is “no strong-we theories of self” but only the “weak-we theories of self”, Taylor often interchange the following terms as something that is identical or similar to one another: “self”, “identity”, “human agency” and “personhood” (Calhoun, 2003, p. 119). Taylor (1989, pp. 51 – 52) explained that the process of going through self definition or self identity is basically a “quest” or a mission in which every person has to accomplish based on what is universally accepted as good. As a routinary task, decisions made by each individual could signficantly affect each person’s daily life activities such as their eating habit, the way they dress, their unique behavior within the work environment, and even the way they spend their leisure time (Cannon, de Baubeta, & Warner, 2000, p. 65; Kaspersen, 2000, p. 105). In line with this, routinary tasks becomes habitual even up to the point that it becomes a part of one’s own lifestyle. For this reason, the modern sociology acknowledges that lifestyle is indeed a significant part of one’s self identity. As part of each individual’s lifestyle, Crystal (1994, p. 70) revealed that the use of language is a signficant part of self identity. It is true that decisions each individual make could affect the development of self identity. However, we should be clear that not all individuals have the freedom or benefit to make their decisions in life turn into a reality. Let us go through a real-life case scenario that will prove to us that not all decisions we make can be a part of our own self identity. Even though each person has the freedom to decide to enroll in one of the prestigious universities in town, financial constrainsts may not give everyone the benefit to convert this desire into a reality. Therefore, the failure of that person to enroll himself in one of the prestigious universities in town becomes a signficant part of his self identity. The same concept applies in the case of the non-native English speakers who are currently teaching the English language in Asian countries. Because of the freedom of choice, exposure to external environments, the ability of each individual to learn new language, and the significance of economic status of in terms of making dreams be converted into reality, the self identity of each individual will never be fixed nor will it be permanent (Jenkins, 2008, p. 19; Cannon, de Baubeta, & Warner, 2000, p. 66). Because of the differences in self identity and each individual’s decision when it comes to the choices of lifestyle (Cannon, de Baubeta, & Warner, 2000, p. 64), there are some non-native English speaking teachers who are capable of becoming more competent as compared to the native English speaking teachers in terms of their knowledge with regards to the English grammar rather than their abiltiy to meet the standards of native English speakers when it comes to proper pronunciation or fluency when speaking the English language (Carmichael, 2010). Based on the descriptive explanation as provided by Giddens (1991, p. 53) with regards to the concept of self identity, it makes sense that the continuous reflexive activities that each individual encounters each day could create distinct and unique traits and personality in each person. It also means that the development of our self identity is an end result of our effort to improve our own identity. Since not all people are exerting effort to improve their own identity, it is possible for some people to excel more than other people. Likewise, the different abilities of each individual to improve their own identity explains why each individual have unique personal traits even though a group of people belongs to the same dialect, cultural background or race. Social and Language Barriers that could Impede the Professional Progress of Non-Native English Speaking Teachers in Asian Countries The act of learning English as a second language has gained importance in the global academic world. In response to globalization and the significant changes in the labor market demands, Kachru (1996, p. 241) revealed that “there is at least four non-native speakers of English for every native speaker”. This often leads to the questions whether or not the native or the non-native English speaking teachers are better when teaching the students the English language (Braine, 1999, p. 127; Amin, 1997). Differences in the English Accent and Word Pronunciation Even though the number of non-native English speaking teachers is continuously increasing, there are still some social and language barriers that could prevent them from being able to effectively teach the English language to a large group of students. Specifically the differences in English accent and word pronunciation are among the linguistic barriers that could make native English speaking teachers become ineffective in native English speaking countries and vice versa. Within an educational institution that is composed of native English speaking individuals, one of the common complaints that the non-native English speaking teachers would receive is not related with the use of the English words but because of their accent (Braine, 1999, p. 23). Since some of the students may have difficulty trying to understand what the non-native English speaking teacher is trying to communicate, there are cases wherein native English speaking students would request to be transferred to a class that is being handled by native English speaking teachers (ibid). The same is true in the case of native English speaking teachers who are teaching the English language to non-native English speaking students. As a result, most of the non-English speaking countries prefer to hire native English speakers to teach the acceptable way of speaking and writing the English language (Carmichael, 2010). Even though non-native English speaking countries are capable of hiring teachers with vast knowledge on English grammar, there is still a strong possibility that the non-native English speaking teachers would feel less comfortable when speaking the English language in class (Tang, 2011; Carmichael, 2010). The Absence of Professional Training on How to Effectively Teach the Non-native English Students the Proper Use of the English Language In relation to the presence of language barriers, the application of ineffective instructional guidelines, and ineffective class and behavioral management, several past and current studies revealed that the process of hiring non-native English speaking teachers who do not receive professional training on how to teach the English language to students could lead to poor English teaching quality (Liu, 2008; Tian, 2003; Barratt & Kontra, 2000). Given that Asian countries such as in the case of China is relative new in terms of using the English language, heavily relying on the influence of the non-native English speaking teachers could adversely affect the ability of the students to effectively learn the proper usage of the English language verbally or in written format. Application of Giddens’ Theories in the case of Non-Native English Speaker who are Teaching the English language in Asia According to Bley-Vorman (1993), “the use of formal instruction makes a huge difference in the ability of the students to learn a foreign language”. In line with this, the process of learning more about self identity and reflexivity is useful in terms of examining how non-native English speaking individuals could effectively teach the English language in Asian countries. Since the day-to-day personal and social life experiences that we encounter from our external environment could significantly affect the personal aspects of our individual identity (Giddens, 1991, pp. 1 – 2), it means that it is the continuous process of social interaction with other people using the English language that contributes to the development of self as a non-native English speaking teacher (Giddens, 1991, p. 52). Based on a self-disclosure model called the Johari Window, the model is composed of four major axes which represents the open self – information about self that you and others know, hidden self – information about self that others do not know, blind self – information about self that only others know, and the unknown self – information about self that you and others do not know (West & Turner, 2008, p. 274). Under the blind self and unknown self axes, it is clear that there are some traits and characteristics about us that we are not aware of. Therefore, the process of improving self identity should first unfold the blind and unknown self before self could exert the necessary intervention to improve identity. As explained by Charles Taylor, it is important “to have a sense of who we are; we have to have a notion of how we have become, and of where we are going” (Taylor, 1991, p. 54). Similar to the idea of Taylor, Giddens also acknowledges the fact that any forms of improvement in self identity starts with self awareness or reflexive awareness (Waggoner, 2009, p. 22). Other than developing self awareness or reflexive awareness with regards to the importance of improving the ability of the non-native English speaking teachers in fluently speaking the English language, Oka (2004) revealed that it is equally important for the non-native English teachers to develop high motivation when it comes to using the English language. Upon analyzing the case of the non-native English speaking individuals who wish to teach the English language in Asian countries, it is crucial on their part to become aware of their individual strengths and weaknesses not only in terms of properly speaking the English language but also with regards to the use of effective teaching method and approaches that are widely accepted by non-English speaking students. In the absence of self motivation, non-native English speaking teachers would not be able to improve their individual self identity as a competitive English teacher. Each individual has the option to make lifestyle choices depending on their needs, desire, and economic or social circumstances (Cannon, de Baubeta, & Warner, 2000, p. 66; Giddens, p. 82). In line with this, the process of increasing self awareness through reflexive experiences is significant with the development of self identity. As part of the need to conduct self monitoring in the development of self identity, several authors revealed that it would be easier on the part of the readers to gain better understanding on how the concept of self identity can be linked to each individual’s linguistic development throughout a lifetime. As part of improving the ability of the non-native English speaking teachers who wishes to teach good English to their students, it is highly advisable on the part of each non-English speaking teachers to develop or create their ‘ideal self’ which will serve as a goal as they try to improve their self identity. In line with this, Giddens (1991, p. 68) explained that “the ‘ideal self’ is a key part of self-identity, because it forms a channel of positive aspirations in terms of which the narrative of self identity is worked out”. Conclusion and Recommendations Conclusion The ability of the non-native English speaking teachers to effectively teach the proper use of the English language has a significant impact over the learning results of the students. Based on the theory of Johari Window, each individual should first develop awareness that there are some traits and qualities about each person that remains blind and unknown to the self. To effectively improve the identity of self, it is necessary to first unfold the blind and unknown self by listening and accepting other people’s criticism with regards to our own weaknesses. The same concept should be applied to each of the non-native English speaking teachers who are currently teaching the students the proper way of using the English language. Even though self identity is often associated with the human body, people should be aware of the fact that the human body, the mind and the soul are interconnected to each other but it is often the mind that should be referred to as the self. This argument is true given the fact that it is the mind that makes necessary day-to-day decisions that could greatly affect the improvements in self identity. Considering that each individual has the option and benefits to make decisions in life based on their free will, improvements in self identity will never be fixed due to the fact that each one of us should go through the process of continuous change. For this reason, supporters of the modern theory of self strongly believe in the idea that the self has no option but to improve each day. Each individual can be categorized as part of the collective identity of self under the classifications known as: race, nationality, gender, and cultural differences among others. Even though each one of us can be a part of the collective identity, the free will that each one of us have together with other factors such as our socio-economic status in life or the kind of family background we have could also affect the future development of self identity. Based on this context, it is wrong to conclude that non-native English speakers will end up not being able to deliver good quality teaching when it comes to English the non-native English students the proper way of using the language. In fact, Carmichael (2010) revealed that there are some non-native English speaking teachers who are more knowledgeable with correct English grammar as compared to the native English speaking teachers. Based on Giddens’ theory with regards to self identity and reflexivity, the continuous reflexive activities that each individual encounters each day could create distinct and unique traits and personality in each person. Giddens suggested the idea that the development of our individual self identity is an end result of our effort to improve our own identity. Regardless of our collective identity of self, the non-native English speaking teachers should continuously find new ways on how they can effectively improve their ability to effectively teach the students about the English language. Recommendations As part of improving the ability of the non-native English speaking teachers who wishes to teach good English to students in Asian countries, it is highly advisable on the part of each non-English speaking teachers to develop and establish their ‘ideal self’ since this will serve as a goal as they try to improve their self identity. Likewise, non-native English speaking teachers should also remove social and language barriers that will impede their professional growth as non-native English speaking teachers in Asian countries. Considering the huge differences between the way the native and non-native English speaking teachers pronounces the English words, it is necessary for each and every non-native English speaking teachers to receive professional training program or implement the practice of co-teaching between the native and non-native English teachers (Liu, 2008). By doing so, the non-native English speaking teachers could somehow learn directly from the native English speakers who are teaching the students in Asian countries. *** End *** References Adams, M. (2003). The reflexive self and culture: a critique. British Journal of Sociology , 54(2): 221-238. Amin, N. (1997). Race and identity of the non-native ESL teacher. TESOL Quarterly , 31: 580-583. Barratt, L., & Kontra, E. (2000). Native English-speaking teachers in cultures other than their own. TESOL Journal , 9(3): 19-23. Bley-Vorman. (1993). Asian EFL Journal. Retrieved January 29, 2011, from In Carmichael, S. 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