Cultural Identity

Grounded on Hofstede's (1986) dichotomous model of collectivism/individualism, this study explored Iranian English as a foreign language (EFL) teachers' cultural identity. A sequential mixed methods procedure was adopted to examine their cultural orientation and the impact of length of experience on their degree of propensity to absorb the target language culture. A total of 120 female and male teachers of private English institutes with varying years of teaching record contributed to this research. Hofstede's Cultural Dimensions model was developed into a Likert-scale questionnaire, along with a number of complementary demographic questions. To gain a deeper understanding of the teachers' standpoints, six of the teachers were randomly selected to participate, and elaborate on their responses, in a semi-structured interview. The analysis of the findings revealed that Iranian EFL teachers were primarily identified as being individualist, irrespective of the span of their professional experience. The finding tends to contradict Hofstede's survey where Iranians had been identified as collectivists as a whole. Even though career length did not statistically disclose their degree of cultural affiliation, teachers' responses at the interview revealed some underlying trends accounting for their identity shifts. It seems to be the case that exposure to and contact with the English language covertly transformed non-native teachers' cultural identity over time. By extension, it may well be that foreign language teachers apart from their indigenous cultural persuasions, seem to grow into the target culture they are exposed to, without even being physically present in the target community environment.

John Rawls introduced the idea of public reason as a precondition of decision-making processes based on justice in a well-ordered society. There are critics, however, who doubted whether the idea is consistent with deliberative democracy. While Rawls saw his idea of reasonable overlapping consensus as an outcome of public reasoning, his suggested political liberalism seems to be morally too thick to work as the basis of such a consensus in culturally diverse societies. Here, through a critical evaluation of Rawls’s view, I try to use his idea of public reason by reference to the brilliant distinction he makes between ‘the rational’ and ‘the reasonable’. I show that it is the latter, which defines the nature of ‘the political’, that could be employed for the relationship between different cultural identities of a society, governed by political principles justified by referring to thin or non-moral arguments that in turns allow liberal as well as non-liberal cultural communities to participate in a just framework of social cooperation. Moreover, I argue that this revised interpretation of Rawlsian overlapping consensus can help us in the democratic assessment of constitutions and revising them in order to became more legitimate to citizens. Using this theoretical framework, and as the Islamic Republic is claimed to represent a religious democracy, I suggest that the criterion of public reason can be used in assessing the Constitution of the Islamic Republic and, therefore, highlights the necessary revisions for achieving more democratic basic structures of the Iranian society.

Culture is an inseparable part of a language. In other words, mastering a language and being able to communicate through it inevitably entails integrating with the culture of the speakers of that language which is the reflection of people's identity. The aim of the present study was designing a model of Iranian cultural identity. Initially, to select a homogeneous sample of learners at the advanced level, 300 language learners at the advanced level took TOEFL and 180 learners were chosen as the participants of the study. The cultural identity model was designed by the use of interviews and literature review to come up with main components of cultural identity. Afterwards, participants were interviewed about their identity and four components comprising Iranian cultural identity were identified. The results of the factors analysis showed that raw data converged to a pattern with four components which fit the hypothesized model of cultural identity. Then, the cultural identity questionnaire was given to participants. The results of statistical analyses indicated that there was a significant negative relationship between cultural identity and language achievement of the participants.

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.

This study was designed to explore the relation pattern of cultural intelligence, cultural identity, autonomy, and self-efficacy and second language achievement of Iranian EFL learners. The participants were 247 undergraduate students. Data were collected nationwide, from different parts of Iran; that is, from Kerman, south of Iran; Hamadan, west of Iran; Mashhad, east of Iran; and Gorgon, north of Iran. The participants' ages ranged from 18 to 26 and they were mostly juniors and seniors. They completed the following questionnaires: Cultural Intelligence Questionnaire (Ang, et al., 2007), Cultural Identity Clarity Scale (Usborne & Taylor, 2010), Learner Autonomy Questionnaire (Cotterall, 1995, 1999) and Self-Efficacy Questionnaire (Pinitrich, Smith, Garcia & Mckeachie, 1991). The participants’ GPA of three general English courses were considered as their second language achievement. Responses from questionnaires were collected through convenience sampling. The design of the study is based on path analysis. After data collection, the hypothesized model was tested by AMOSE program. The results demonstrated that the variables under study could strongly predict EFL learners' L2 achievement. L2 achievement may largely depend on students’ cultural intelligence, cultural identity, autonomy and self-efficacy. Also, it was reported that autonomy was the strongest predictor of EFL learners’ L2 achievement.

The relationship between identity and language learning has attracted the scholars` attention in the fields of second language acquisition (SLA) with considerable focus on social and cultural dimensions of language learning. However, relatively little research has been devoted to examining the identity construction of language learners in virtual communities of practice despite the global trend of foreign language instruction. Consequently, the current mixed methods classroom-based study investigated whether the implementation of intercultural movie clips in virtual communities of practice could contribute to social and cultural identity improvement of participants in the English as a foreign language (EFL) context. To achieve this goal, two intact classes in an institute were assigned to experimental and control group, each containing thirty EFL learners. This study was implemented on the pre-test post-test equivalent-group design. Drawing on quantitative and qualitative analysis, using two questionnaires, and a semi-structured interview, the results indicated that positive changes took place in social and cultural identity of the participants. Moreover, by getting access to new social, cultural and linguistic resources and as a result the adoption of new identities, some special features such as fewer psychological barriers to understanding others, increasing courage to accept new norms, and feelings of unity and equity were obtained by the learners.   

Since the la.st two decades of the last centery, the American cosiaty has witnessed that emergence of a social movement could "multiculturalism". It has challenged the dominated moniestic view which prescient for a long time the American culture as more or less homogeneus with little (if any at all) respect for different concerning divers cultural identities of the citizens. The first section of the present paper will deal with exploring the main features of the debate over the challenges to sight in details. The second section will attempt to explore the philosophical assumptions behind each view. The third section is design to offer a better understanding of the issue at bands in the debate which shall mainly rely on Alasdair MacIntyre’s conception of traditional of moral enqurity and will be follow by some concluding points to the arguments of this paper.