Beyond the Myths: Critical Enlightenments on Power, Language and Identity in
English Language Teaching
Native-Speakerism and My Identity as a Teacher What did I learn?
Holliday's (2006) seminal article revealed how native-speakerism operates as an
institutionalized ideology in ELT, systematically privileging teachers from inner-circle
countries while marginalizing equally - if not more - qualified non-native professionals. This
pervasive bias manifests through three interconnected assumptions: that native speakers
inherently possess superior linguistic knowledge, that Western teaching methods are
universally applicable, and that non-native educators are perpetually deficient. Kubota's
(2022) research further demonstrates how this ideology intersects with racial and economic
power structures, creating what she terms "unequal Englishes" (p. 353) in global education
markets. The consequences are particularly visible in Türkiye's private language sector,
where job advertisements and salary scales openly discriminate based on linguistic
background rather than pedagogical expertise.
How did I learn?
In class: Almost all private schools in Turkey emphasize native English teachers when
marketing their English language education. This caught my attention.
In practice: When a friend of mine said that “You are ruining English because you
mix American and Turkish accents," I saw how much this ideology had been internalized.
How did it change me?
Right now, instead of focusing on speaking English as if it were my mother tongue, I
am more focused on my identity as a teacher and how I can win over the students in front of
me. In my classes, I introduce various accents of English (Turkish, Spanish and Japanese) so
that students embrace language diversity.
Social impact: This awareness helped me develop a perspective that emphasizes the
value of "non-Western" teachers in English language education in Türkiye. I now feel more
confident when speaking English. I am more free with my accent and can better support my
students who have difficulties in this regard.
The Demise of the Myth of "Legitimate English" What did I learn?
In Kubota's article (2022), I learned that the imposition of "standard English" as the
only legitimate variety is a myth rooted in colonial-era language ideologies. World Englishes
and ELF (English as a Lingua Franca) studies empirically demonstrate that varieties such as
Singaporean or Nigerian English are not only valid for communication but often more
relevant in local business and academic contexts. This research challenges the privileged
status of inner-circle Englishes in testing and curriculum design.
How did I learn?
During reading: When I read that the exams cause us to reflect a generally accepted
version of English, I questioned myself while preparing for the exams.
In practice: I saw how this myth works when a student of mine said that she could not
understand English when it was spoken with an accent other than American.How did it
change me?
I focus more on clarity. I make sure that what my students know is not just one-sided.
I have them listen to people speaking with different accents. I give talks explaining that
English has multiple uses, so my students are not ashamed of their Turkish accents or are less
ashamed.
Its social impact: After learning these, I learned that English teaching in Türkiye needs to be
localized a little more. In this way, I can tell my students more confidently that there is no
problem with their accent and this motivates them to speak English.
Cultural Essentialism and Language Teaching What did I learn?
Kubota (2022) argues that presenting culture as something "fixed and homogeneous"
(cultural essentialism) is not only misleading but potentially harmful, as it ignores
intracultural diversity and dynamic hybridity in global communication. For example,
reductive generalizations such as "Japanese speak indirectly, Americans speak directly" trap
students in stereotypes that fail to account for individual differences, contextual factors, and
the fluid nature of cultural identity in transnational spaces (p. 354).
How did I learn?
In class: We discussed how the claim that “Japanese writing is indirect” has been
disproved.
Personal experience: An American English teacher friend of mine told me that Turks
use English in a very complex way and construct long and indirect sentences. This mirrored
Kubota's (2022) finding that essentialism "persists due to political nature of culture" (p. 354).
How did it change me?
In one-on-one lessons, I noticed students internalizing these stereotypes. An adult learner
apologized for "Turkish-style indirectness" when writing business emails, despite having no
issues with clarity.
While analyzing Kubota's (2022) critique of contrastive rhetoric (p. 354), I examined Turkish
English textbooks and found they consistently presented "Western communication" as direct
and "Eastern" as indirect, with no empirical evidence.
Future impact: This perspective will help my students think flexibly and critically in
intercultural communication.
Conclusion
These three "ah-hah" moments made me more free in every sense as an English learner and
teacher. Moreover, considering these three "ah-hah" moments, I can be more useful to my
students and make them more free when speaking English. When I realized that even Natives
have wrong prejudices, I understood that the only truth is not what they think, and thanks to
these experiences, I became a more competent teacher.
References
Holliday, A. (2006). Native-speakerism. ELT Journal, 60(4), 385-387.
Kubota, R. (2022). A critical examination of common beliefs about language teaching.
Journal of Language Ideology, 22(1), 348-365.
