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Leia o texto para responder às questões de números 53 a 57.
Many assumptions of a communicative orientation towards language teaching need questioning in a global context. Ozóg (1989) discusses the idea of the ‘information gap’, which is supposed to induce students to speak. ‘Are we as Europeans’, he asks, ‘not making a cultural assumption that speakers the world over are uneasy in silence and that they have an overwhelming desire to fill gaps which occur in natural discourse?’ (p.399). Silence is a salient feature of conversation in the Malay world, he points out, a feature that has also been noted in Japan and a number of other cultures.
Indeed, the whole question of requiring others to speak needs to be questioned in terms of both cultural and gender differences. The point here is not to exoticize some notion of cultural difference, but rather to suggest that language is a cultural practice, that both language and thinking about language are always located in very particular social, cultural and political contexts. How language (including silence, paralanguage, and so on) is used, therefore, differs extensively from one context to another, and thus any approach to language teaching based on one particular view of language may be completely inapplicable in another context. If particular language teaching practices (advertised and exported as the best, newest and most scientific) support certain views of language, then such practices clearly present a particular cultural politics and make the English language classroom a site of struggle over different ways of thinking about and dealing with language.
(A. Pennycook, The Cultural Politics of English as an International Language.London and New York: Routledge. 2017. Adaptado)
As part of a teacher education course, the reading of this text could most directly raise a relevant discussion on the topic of
Leia o texto para responder às questões de números 53 a 57.
Many assumptions of a communicative orientation towards language teaching need questioning in a global context. Ozóg (1989) discusses the idea of the ‘information gap’, which is supposed to induce students to speak. ‘Are we as Europeans’, he asks, ‘not making a cultural assumption that speakers the world over are uneasy in silence and that they have an overwhelming desire to fill gaps which occur in natural discourse?’ (p.399). Silence is a salient feature of conversation in the Malay world, he points out, a feature that has also been noted in Japan and a number of other cultures.
Indeed, the whole question of requiring others to speak needs to be questioned in terms of both cultural and gender differences. The point here is not to exoticize some notion of cultural difference, but rather to suggest that language is a cultural practice, that both language and thinking about language are always located in very particular social, cultural and political contexts. How language (including silence, paralanguage, and so on) is used, therefore, differs extensively from one context to another, and thus any approach to language teaching based on one particular view of language may be completely inapplicable in another context. If particular language teaching practices (advertised and exported as the best, newest and most scientific) support certain views of language, then such practices clearly present a particular cultural politics and make the English language classroom a site of struggle over different ways of thinking about and dealing with language.
(A. Pennycook, The Cultural Politics of English as an International Language.London and New York: Routledge. 2017. Adaptado)
As part of a teacher education course, the reading of this text could most directly raise a relevant discussion on the topic of
Resolução comentada
O texto de Pennycook leva a discutir práticas de linguagem e diversidade cultural.
O texto afirma que a linguagem é prática cultural e que o uso do silêncio, da fala e da paralinguagem varia entre contextos culturais e de gênero. Assim, o tema mais direto é a relação entre práticas de linguagem e diversidade cultural (E).
Análise das alternativas
A) Não há contraste entre práticas tradicionais e novas. B) O foco não é ensinar cultura, mas questionar a universalidade de métodos. C) Multimodalidade não é abordada. D) Multiletramentos e multilinguismo não aparecem no texto.
Referência: Pennycook, The Cultural Politics of English as an International Language (texto-base).
Resolução comentada do VaiConcursos.