Answer:
The highly rated charter school around the corner from my home uses Shurley English which looks good to me as far as textbooks go. But, I’m looking for something that is comprehensive, not something that chops up language learning by grades.

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Answer:
Actually, broadening/improving one’s language skills is a very broad concept, it should be done in more than one ways at the same time which is highly recommended. One can NOT become better ONLY in one area, say, movie watching, one MUST improve skills in ALL dimensions of the language!

Learning language well requires being as active as possible and making the learning as FUN for oneself as possible. Taking lessons is always important, but equally important are these:

a) Listen/watch: Keep listening to internet radio stations like BBC, watch TV shows in English (use only subtitles, NOT voice dubbing in case you are not a native English speaker!), etc.

b) Write/communicate: Try to find discussion forums from the web about things that you find interesting and FUN (music/various artists, hobbies, etc.) and start communicating there with other people using only English. Start using instant messaging systems in case you find some new friends or start emailing them. Please do NOT be afraid of making mistakes or hesitating, because even native speakers do make mistakes and do hesitate at times! The more you enjoy communicating, the better!

c) Buy yourself a proper dictionary, and each time when you see a strange word that you do not understand, look it up. Putting words into their CONTEXT is one of the best ways to broaden one’s vocabulary and grammar knowledge, the more you read and write the better. Memorising is NOT the best way to go with learning vocabulary, grammar or any other language areas! For idioms, you should buy an all-English dictionary which explains the words in English and shows you examples of how to use the words.

The main point in ANY language learning is to make it as fun as possible for yourself. Try to find topics that INTEREST you, read online newspapers (Times, Guardian, Independent…), listen to BBC/NBC and other radio stations online, if you find a discussion forum for e.g. your favourite hobby or your idols in music do participate there, etc. The key word here is CONTEXT, which means that it is easier to learn new words and their usage as well as grammar when you use/see them in their real CONTEXT. The more you see and hear the new words in their context and the more you use them in your speech & writing, the easier it becomes to remember their meanings and correct spelling. Do NOT be afraid of making mistakes though, because even native speakers do make mistakes and do hesitate at times!

I’m sorry there is NO EASY WAY out with this, one really must develop language skills in ALL these language “levels” or dimensions in order to reach better language skills!!

Last but not least: NEVER EVER use ANY online translators, they are nothing but utter rubbish!! English is practically EVERYWHERE in the online world these days, you just have to use your imagination to find it! Learning pace is always personal, it takes the time it takes so there is no reason to hurry it up too much. If you do, you will not learn so well. Also, please learn the basics of the standard English first before advancing to finer details like dialects/accents. A word of warning though: Do stay well away from overrated, overpriced and overhyped language “gimmicks” such as Rosetta Stone, they really are NOT worth for checking out!

Good luck!

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Answer:
First if your grasp of the English language is relatively good, which is seems to be, I recommend reading the book East, Shoots and Leaves by Lynn Truss. It presents standard English grammar in a humorous and easy to understand way. For a reference guide, I suggest Rules for Writers by Diane Hacker.

This has clearly outlined and explained grammatical rules as well as help with sentence construction, word usages, and citations in MLA and APA format. I hope this helps!

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Answer:
First make some picture cards of familiar objects. Set them all face up. Take turns saying the name of the picture. The first one to slap the card said gets to keep it. The one with the most cards when they are all gone wins. She should win all the time as you will be a little slow to slap the card you say and she will already have her eye on the one she says.

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Answer:
By the way there are lots of books and CD’s that help with pronunciation. Ship or Sheep, A Guide to American English Pronunciation, and one that I like called “Jazz Chants” These are little poems that teach pronunciation and correct stress. There are some sounds that foreigners find difficult because they’re own languages don’t have them — short vowel sounds, and “th” for example.

Encourage the students to listen to music and watch as much TV as they can. One of my students said she loved to watch soap operas because they repeated so much! Aside from speaking and listening, ESL students can have a lot of trouble with prepositions because we have so many of them. Exercises on prepositions and phrasal verbs would be helpful to them.

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Answer:
We think the book “Star Girl” would be a great book. I’m 13 as well and English is my second language! It’s not that hard once you have a bunch of friends around you that speaks the language your trying to learn. Well anyways,I read the book before and it was amazing! I thought the book would be lame due to the book cover or the lack of illustrations on it! I was terribly wrong it’s one of my favorite books!GOOD LUCK!
I would love to be her friend and help her out as well if we speak the same language!

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I know that I know. to ilustrate, the trait of knowing what peole have in mind is attributable exclusively with what religious people trust in: an all- knowing divine being such Allah in Islam or Jesus in Chritianity. This stance may seem arrogant when people (not a God) claim to know that they know. Pedagogically, the arrogance may be seen when a teacher claims to know that he or she is the source of knowledge, thus positioning students as inferior and dependent on the teachers. This imbalanced power relation between teachers and students is also probably best encapsulated in the following category.

I don’t know that I don’t know. Sometime ago, my academic colleague, was furious when in an international conference EFL (English as a Foreign Language)/language teachers questioned her stance that she had trusted in her students. Purwanti believes that students to raise their voises. Furtermore, taking a poststructuralist position allows her to encourage students in her literature and populer culture classes to express their truths. The teachers participating in the conferences, however, vehemently oppesed Purwanti’s stance. they believe that they are the main outhority and the students are subservient to them. largely absent from such teachers are other truths that they do not regard as truth. At best, furtermore, the teachers may know there is post-structuralism but apparently they do not want such a school of thought to be followed by their students.At worst, they do not know such a philosopy at all and harshly criticize educators like Purwanti. In shourt, they don’t know.

I don’t know that I know. This is much”better”than the previous two, even though it is not free from problems. I believe there are committed educators who are putting much effort into transforming and becoming agent of change in their learning communities. Leaving from the academia(as pre-or in -service teachers), they will bring the remnants of enthusiasm and determination to apply some pedagogical options at their disposal. After some time apart from university life, however,they may not be as well informed academically as when they are under-or postgraduate students when they are Forced to read extencively and the university library provides abundant references.In such a situation, it is possible that these teachers apply what they have already known wihtout knowing the most cutting- edge research findings and newly coined terminologies on pedagogies. To some extent, what they apply may intersect with and support researchers’fidings, without these teachers knowing what the findings are. As such, these teachers may be euphoric if scholars say to them that although the teachers do not know te most recent findings, they are still in the state of knowing, albeit limited. This is mitation leads to another meaning of danger. The teachers are in a critical situation, in that they are supposed to keep problematizing their pedagogical practices by reflections(i.e., praxis) in view of relevant and current literature. This notion of praxis will be addressed further under the Freirean analyses (see 4.2.9 below, for example).

I know that I don’t (always) know. This is perhaps the “humblest” stance. As Pennycook (1999) puts it, [c]ritical approaches to TESOL, then, would do well to retain a constant skepticism, a constant questioning about the types of knowledge, theory, practice, or praxis they operate with, and an understanding that, as Spivak (1993) suggests, the notion of critical also needs to imply an awareness ‘of the limits of knowing’ (p.. 25)….[T]he relationship to theory must always be questioning one, never settling too long on some domain as if the field had finally arrived at a ‘critical theory of everything’. (p. 345)

Critical educators should therefore be aware their limits of knowing and be too comfortable with their present stance, no matter how confidently articulated their critical arguments are.

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In a religiously affiliated educational institution in which I belong to at present, to be”critical” may be comprehended as putting”worldly” worldviews under the critical light of “heavenly” or “divine”dogmas. For religious people such as christians, for example, the “truth” or “reality” that they believe in is that of “not[being] conformed to this would, but be transformed by the renewing of[our]mind,that[we] may prove what is that good and acceptable and perfect will of God”(Romans 12:1,New King James Version[NKJV];see Alkitab Holy BIble,2005, italics original). In essence, for Christians the yardstick against which “truth”is measured is the Lord Jesus Christ who is believed to be “the way, the truth, and the life”(Jhon 14:6.NKJV;see Alkitab Holy Bible,2005).

And perhaps for some religious people who are often labeled as”fundamentalists”,
democracy is not a truth but theocracy is. when every aspect in religious life must submit to the authority of the Divine Being, then democracy is not only “secular” but also scandalous,if not “adulterous”,because from -, for-,and by-the-people worldview puts people at the center of attention and the Divine Being at the periphery.

Subtly and yet surely, nonetheless,a lot of scholars in social sciences and humanities oftentimes not only keep themselves at a istances from spiritual beliefs, but some even make religiosity or spirituality ascapegoat that dissminetes allegedly unchallenged, monologic, or, in bakhtin’s (1981) team,”authoritative discourse”.on the contrary,rejecting spiritual beliefs is an authoritative discourse of the current,moderenistic academia that is susceptible to an epistemological fallacy.

As taylor (2005) argues:
The postmodernist rejects modernism’s elefasion of science above other posible perspektif on the world. Westren science, westren religion, pritive magic, eastern mystical world views-each of these different systems of thought hafe their own,internal standards of what it is reasonable to believe. The modernist supposed that all belief systms should be measured against a single set of ‘rational’standar,embodide in scientific method.The postmodernist allows that what is rational varies accordingto one’s perspective,and that western science is simply one such perspective among many…..To the religious believe who feels the oppressive force of modernism’s rejection of the rationality of religius belief, this postmodern openness will come as a great relief….(p.70)

It is a great relief that postmodernism, in other words,makes it possible for spiritual insights such as that of Christianity, Islam,Hindu,or buddha are accommodated in the academia,especially in foregin language education.More specifically,the religious worldview constitutes a yardsck for spiritual people agains which other non-spiritual worldviews are critically discerned and measured.

Thus,being spiritually critical means haveing spiritual discernment guided by the Divine Being.Nebulous as it may sound,the discernmenthas actually two edges: spiritual and humanistic.While the former remains largely wihin the scop of someone’s invisible “heart” or constcience,the leatter can be perceived by written or spoken reflections and action-both of which mirror again the spiritual values (e.g.,love and compassion).

Luke (2004) contends that being critical”entails an epistemological Othering and ‘doubling’of the world-a sense of being beside oneself or outside of oneslf in another epistemological, discourse, and political space than one typically would inhabit”. This can be made sense of in at least two ways:”as an intellectual, deconstructive, textual, and cognitive analytic task and as a form of embodied political anger, alienation, and alterity” (p. 26). To be “Othered”, i.e., “object of racialized, colored and classed, and gendered and sexualized power” (p. 28), means to be marginalized from the mainstream or dominant society. By having the empathy toward the Other, critical educators and learners will have the opportunity to experience how it feels to be marginalized.

Spiritual people have in fact been “othered” by secular academia that regards spirituality as illogical, absurd, and irrelevant to the advancement of knowledge, science, and technology. On the other hand, those claiming to be spiritual have also marginalized themselves in that they feel reluctant(or “too holy”) to mingle with those considered non-spiritual. Even worse, some “spiritual” authorities have oppressed those of not the same degree or path of spirituality, including those in the academia. Galileo Galilei encountered vehement rejection from the Rome Catholic Church because he accepted Copernican heliocentric system – a system which believes that the earth and other planets revolve around the sun and criticizes the belief that the earth is the center of the universe (see Galileo, 2009). It is therefore desirable that CPs keep the balance between the secularism and spiritualism. That is, “doubling of the world” should be in critical educators’ spirit so even though they come from a certain religious inclination, be it spiritual or secular, they do not marginalize those from the “other(ed)” world(view). In chapter 8, some of spiritual issues in CPs will be addressed more fully.

A more complex way than “doubling of the world” beyond the secularism-spiritualism continuum i delving into one’s own epistemological stances, to which I will turn in the next section. In fact, such stances go beyond (or transgress) simplistic dichotomous models of understanding the world (e.g., recall again “good” vs. “bad” and “secular” vs.”spiritual”). They also enrich Bakhtin’s visionary view of heteroglossia that celebrates the multiplicity of voices, especially in one’s own mind.

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Centrifugal forces, on the other hand, constitute voices that attempt to question, challenge, or rebel against the authoritative voice. The centripetal force (also termed as “authoritative discourse”) and the “centrifugal force” (internally persuasive discourse”) are not only at flux but also are at odds (Bakhtin, 1981, pp. 272-273,342).

To illustrate, let us consider this made-up anecdote. While a teacher agrees not to depend heavily on lesson books,s/he at times still succumbs to them. This suggests that in his/her process of “ideological becoming” – the process in which someone “[develops his/her] way of viewing the world,[his/her] system of ideas”(Freedman & Ball, 2004, p.5), including embracing the idea of not relying too much on textbooks – the teacher encounters two forces at work. The demand of adhering to textbooks5 represents the centripetal force of the school policy and the desire to liberate him-/herself from the mainstream practice concercing textbook use endorsed by the school policy reflects a degree on centrifugal force. Supposing the teacher intentionally rebels against the policy, then the “voice” of the policy is put in a lower position than his/her vision to out of the traditional practice of over-reliance on textbooks. However, when the teacher submits to the authority, then the centripetal force prevails.

Centripetal and centrifugal forces, within heteroglossia, are always in a state of flux. Likewise, the oppressors and the oppressed, going back to Freire (1990) again, cannot be interpreted without taking into account its fuzzy logic: the oppressed may become the oppressors. To illustrate, when an oppressed employee kills his oppressive employer (as the former oppressor), the employee becomes a new oppressor.

One of the criticisms toward Freire’s dual notions of “oppressors” and “the
oppressed “, however, is that each represents a monolithic group of people: the former being the Brazilian government in his time (or the centripetal force), and the latter the illiterate people (or the centrifugal force) that need to be “civilized” or “cultured” by the former. He does address, and indeed envisions, other possible groups of people who can be both the subjugated and the tyrants at the same time. Nevertheless, he has not adequately addressed other subtle ramifications of despotism. Hypothetically (and realistically), for instance, a male breadwinner in a working-class community can be oppressed in his job oppressive to his wife at home.

Furthermore, by understanding the Bakhtinian heteroglossia, we are more aware of the danger of being double-minded or having “centripetal and centrifugal” personalities in a negative sense (e.g., being an oppressed person and an oppressor at the same time). The awareness forces us to address a myriad of open-ended questions like how to make people (more) aware of their being oppressed and an oppressor simultaneously. For instance, a mentor teacher was oppressed by her inattentive students in a class and yet gave relatively low marks to pre-service teachers who probably did better at teaching the same students in the class. However, we do not know how or whether it is necessary (or ethically viable) to let this mentor teacher know about her being oppressed-versus-an-oppressor duality in herself. still unknown are what strategies the pre-service teachers have to cope with this difficult-to-satisfy teacher: Being a bootlicker? Maintaining their own belief of high-quality teaching regardless of the mentor teacher’s comments? Vehemently confronting the mentor teacher for her “stinginess”? these are hard questions hardly, if at all,asked by applied linguists. heteroglossic investigasions open up more aveneus and more uncharted lands in the study of second/foreign/additional language pedagogy.

Despite its enlightening framework, interpretations of heteroglossia may run the risk of being oversimplified as a dichotomous model to make sense of realities or single, monotick entities,e.g.,”good” vs. “bad”, “present” vs.”past”,”oppressors” vs. “oppressed”,Standar English vs. non-standard English(es). It may be possible to transcend beyond (or”transgress”) such simplistic dichotomies. For instance, beyond past and present is future.Beyond Standard English and non-standard English(es)is the use of L1 (first language) in foreign language classrooms (cf. Lin, 2005;Mambu, 2008b; and chapter 4 of this book). besides that, even a “good” entity may have some “bad” charakteristics,just as “the oppressed” can also be “an oppressor” at the same time. In essence, not questioning or problematizing dichotomous ways of thinking means confining thinking and language use into monologism.

Related to heteroglossia is Bakhtin’s notion that “language is inherently dialogic”(Greenleaf & Katz, 2004, p. 173). In contrast to dialogic language is monologic language which is purposely produced by people who do not whant to open up dialogues to discuss or challenge their language. But even this monologic language (at least from its creators’ view) is open to people’s agreement and at the same time susceptible to yet other people’s doubts, questions, challenge, and utter disagreement. By implication, a monologic teacher does not give opportunities for his/her students to have real dialogues in their classrooms. S/he typically dominates the classroom discourse by lecturing without interacting with the students. In spite of his/her dominating discourse, outside of the classroom students dialogically may cherish, ignore, or mock the teacher’s teaching in their own hearts (i.e., intrapersonal dialogues) or with their friends (i.e., interpersonal dialogues).

Thus, extending the teacher’s discourse to a student’s own mind or his/her friends is an evidence of dialogism in the Bakhtinian sense. As Bakhtin (1981)says in a more profound way:

The living utterance, having taken the meaning and shape at a particular historical moment in a socially specific environment, cannot fail to brush up against thousands of living dialogic threads, woven by socio-idiological consciousness around the given object of an utterance; it cannot fail to become an active participant in social dialogue.(p.276)

Using the analogies of teacher and students again, the teacher’s imposed monologic discourse is in fact a “living utterance” that has “meaning at a certain event in a classroom. Despite its monologic nature, it does not live in a vacuum. Once it is broadcast to the students, the discourse revives a myriad of “living dialogic threads” that have existed even before the teacher says that utterance to the students and will go on as “an active participant in social dialogue” intrapersonally in the students’ minds as well interpersonally among students or elsewhere.

It is within the space of dialogism that CAL-CP[s] included- from the Bakhtinian perspective can be nurtured. An utterance, once it is accessible to people, can be rejected, critiqued, accepted, re-interpreted (or parodized), and refined. By implication, even a person claiming to be “critical” (me included) is not free from his/her own future criticism toward his/her own older self(through inner or intrapersonal dialogue over time);s/he is not free fro other people’s criticism through interpersonal dialogues. this is the critical sense that freire has yet to address adequately even though his understanding of dialogue (espicially at the interpersonal plane- see section 2.7) bears some resemblance to that of Bakhtin.

Recalling Pennycook’s (2007) transgressivity on “[trespassing]on forbidden territory” and “attempt to think what should not be thought…”(p.40), I would like to challenge the academia that often overlooks sprituality and regards it as a”forbidden territory” for intellectulity. Quite the reverse, Bakhtin’s (1981) heteroglossia allows spiritual voices (as “centrifugal forces” in view of the common academic world) aand seculer voices (as the “centripetal forces” to non-spiritually orientated scholars) to be equally and dialogically attended to.

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* “a way of thinking and doing that is always problematizing”(p.37)-which, in my opinion, entails thinking more questions on language teacher education, oppressive realities in language pedagogy, how to incorporate freire’s humanizing pedagogy to language learning, and problematizing the distancing from spiritual isssues in language teaching and learning, among others;

* Foucauldian “constant skepticism towards cherished concepts and modes of thought” (p.39), e.g., problematizing the definition of”poverty” that simply focuses on economic deprivation.

* “[opposing], [pushing]against and [traversing] the opressive boundaries of face, gender,and class domination” (p.40);

* “[trespassing] on forbidden territory but also attempt to think what should not be thought, to do what should not be done” (p.40), e.g., citing Jenks (2003), “… go beyond the margins of acceptability or normal performance” (Pennycook, 2007, p. 41).

In fact, Pennycook,s focus of analysis in his book is on hip-hop songs which “(perform) language and identity transgressively… (to create) new identities … as a form of local subversion…[and] disrupt forms of domination” (p. 76). “Transgressively” here is specifically exemplified by “twisting German, Turkish and American slang in resistance to the official language” by Turkish hip-hop singer in Berlin (Kaya, 2001, as cited in Pennycook, 2007, p.131)

* “…pleasure of doing things differently”, such as thinking”…which has not been thought” and”…[exploring] boundaries of thought”(p.42). Pleasure in (language) teaching, from my understanding, is taking risks through novel paths others or at least I have never passed through before. This journey requires me to go beyond the “routine culture” of schooling or teaching (cf. Kleinsasser, 1993). I remember telling my students that sometimes I used different approaches or stories for illustrating the same material as I want to prove (at least to me myself) that I have ten years’ experiences of teaching, not one teaching experience repeated ten times in ten years. I am also interested in finding some “critical moments” (see Pennycook, 2004, p. 330) in which new insights from students’ responses in spoken or written form and my own spontaneous reflections as to how to improvise my teaching approach emerge (see chapter 4 sections 4.2 and 4.3 below).

* “…a profound and methodical investigation of how to understand ourselves, our histories and how the boundaries of thought may be traversed” (Pennycook, 2007, p. 42). This echoes Paulo Freire’s (1990) notions of “conscientization” and ” thematic
investigation”, which merit further explanations in their own right (see chapter 4 below).

* Going ” beyond the ‘post’” theories (e.g., postcolonialism, poststructuralism, post modernism), although Pennycook does not entirely reject post theories.3 He further contends that transgressive theory involves “[a] move to look at ‘trans’ rather than ‘post’ theories… shifts the relationship from a temporal to a more spatial domain, from time to movement…”(p. 43). Post theories, in other words, attempt to link the ‘afterwards’(post) to the past, whereas trans-theories is more into movement (p. 44). To illustrate, the concentric circles in the world Englishes paradigm (“the ‘norm-providing’ inner circle, where English is spoken as a native language…, the ‘norm-developing’ outer circle, where it is a second language…, and the ‘norm-dependent’ expanding circle, where it is a foreign language…”) emphasizes the superiority of English as a native language over that as a second (ESL) or a foreign language (EFL) – which is subject to problematization. The paradigm assigns a standard English variety according to its “postcolonial political history” such as “a monolithic Indian English”(P. 21) that only allows some “pluralization of English” as far as they still conform, by and large, to the standard English in the inner circle countries and yet excludes “all those other Englishes which do not fit the paradigm of an emergent national standard” (p. 22). This postcolonial understanding of the emerging Englishes here cannot explain satisfactorily the “…constant movement of linguistic, musical and cultural influences around the world” (p. 129) in hip-hop culture. In fact, the phenomena of language or musical borrowing, mixing, sampling, and making other Englishes in hip-hop challenge show that hip-hop rappers do not have to adhere to the standard English; rather, they make use of codes (languages) to express their unique identities that resist (or transgress) domination they critique through their performed lyrics (recall Kaya’s example of twisting German, Turkish, and American slang to oppose the official language).

To comprehend problematizing ( and now transgressive) spirit, it is also important to address Bakhtin’s (1981) insightful ideas. His thoughts open our minds to recognize the power of non-authoritative forces that can be utilized as tools for dialogues that challenge the authoritative forces.

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