Iranian EFL context

Regarding the belief that willingness to communicate is strongly tied with developing some insights into the L2 culture, such a connection may not be always positive and the issue of cultural attachment and identity may sometimes function as a hindrance. Individuals are believed to be highly emotional in terms of “religion and spirituality", among other components of cultural identity. This study aimed at investigating the interrelationships of willingness to speak and cultural identity with English speaking proficiency. To this aim, 215 Iranian intermediate and upper intermediate EFL learners took part in this survey study to complete the Home Culture Attachment Scale and the Revised Version of Willingness to Communicate questionnaire. Using SEM, path analysis showed the degree to which the variables were related to one another. Also, Pearson Correlation was used for verification. The findings revealed positive significant relationships between all subscales of Home culture Attachment and both speaking and willingness to speak, except for the element of religious attachment. Further, willingness to speak was positively and significantly correlated with speaking skill. Having found a rather negative influence of religious attachment, it may be concluded that religion, as a cultural barrier, may hinder the process of L2 learning.

Overviewing the current literature on Western and Islamic orientations to English language education and illuminating the advantages and challenges of each orientation, this study endeavored to critically examine English language teaching in the context of Iran. In effect, this study elaborated on modernist, postmodernist, and Islamic orientations to language teaching. In tandem, this critical examination initiated from the modernist orientation because this orientation constituted the basis of contemporary academic disciplines. The findings revealed that there exists a strong similarity between postmodernist and Islamic orientations, when Islam is studied as an educational paradigm rather than a political issue. Moreover, the critical examination of the relevant studies on the context of Iran showed the prevalence of the native speaker ideology, systematicity, and standardisation as manifestations of the modernist orientation leading to unequal Englishes. In reality, unequal Englishes can be considered as a colonial enterprise illegitimizing non-native speakers and downplaying local varieties. Analyzing the concept of unequal Englishes, we have also argued that there is a real need to establish a dialogue across postmodernist and Islamic orientations to challenge power relations and foreground knowing as an act of identity. Accordingly, we called for an ontological turn in English language education in Iran, which revolves around super-diversity and perceives language as a practice situated in a social-cultural-historical context.