Introduction
In the present day, cultural competence in multiple spheres of life attracts society’s particular attention. A considerable number of studies emphasize the significance and importance of the inclusion of ethnic, racial, and socioeconomic identities in various processes, including education and language learning. The LGBTQ community may be regarded as a formation that not only unites people from various backgrounds on the basis of their sexual orientation and gender identity regardless of their age, race, ethnicity, education, and socioeconomic status but also has a distinct culture and values. As the dominant culture becomes more and more accepting, the number of LGBTQ individuals who uncover their identity is growing.
At the same time, regardless of new social norms that promote the necessity of diversity, inclusion, and respect for human rights, discrimination against LGBTQ individuals still exists in multiple spheres of human lives. This study addresses the issue of the LGBTQ community’s underrepresentation in English language learning classrooms and in the curriculum. The significance of this research is determined by the fact that LGBTQ people who are forced to pretend and hide their identity within the framework of heteronormativity in education become particularly vulnerable to bullying, homophobia, and violence that lead to mental health issues, substance abuse, homelessness, and suicide. The paper will provide general information related to the LGBTQ community and culture, analyze the issue with factors that indicate the necessity of changes, and describe potential solutions. The study includes the analysis of used sources and the work’s implications as well.
General Background
Standing for lesbians, gays, bisexuals, transgenders, and queers, LGBTQ may be regarded as an umbrella term that covers gender and sexual identity as two distinct and important aspects of human identity. All people have a sexual orientation. However, it may differ on the basis of sexually attractive individuals’ gender. In other words, “lesbian and gay people are mostly attracted to people of the same sex, romantically and sexually, while heterosexuals are mostly attracted to people of the opposite sex” (Margolies & Brown, 2019, p. 34). In turn, bisexual individuals are attracted by both men and women. At the same time, sexual orientation does not coincide with sexual behavior, and LGBTQ persons may be sexually active, either single or in monogamous or consensually non-monogamous relationships.
At the same time, all people have gender identity as well. Thus, while cisgender people “identify with the sex they were assigned at birth,” transgenders identify with the sex opposite to their own (Margolies & Brown, 2019, p. 36). Finally, genderqueer, or non-binary, people have an identity that is neither male nor female. While gender identity and sexual orientation are distinct aspects of a personality that do not presuppose each other, the members of the LGBTQ community are united with a particular culture that makes them distinguished.
Throughout history, people formed communities on the basis of their sexual orientation and identities that were viewed positively or negatively in different time periods depending on existing social and religious norms. However, in the United States, the formation of the LGBTQ community nationwide and the movement for its members’ civil rights appeared in the second half of the 20th century (Murphy & Bjorngaard, 2019). In the present day, the exact numbers of LGBTQ individuals are unclear. For instance, according to the National LGBTQ Task Force Policy Institute, the LGBTQ population constitutes 5-10% of the general population (Margolies & Brown, 2019). At the same time, the Williams Institute estimates 3.5% of Americans identify as LGB individuals and 0.3% of Americans identify as transgenders – all in all, there are approximately 8 million people in the LGBTQ community (Margolies & Brown, 2019). However, in the present day, surveys demonstrate the increased numbers of its members.
This tendency may be justified by modern social changes that emphasize tolerance and common human rights as a more accepting culture facilitates young people’s coming out. Thus, according to a 2017 Harris Poll, 20% of Americans between 18 and 34 years old identify as members of the LGBTQ community (Margolies & Brown, 2019). However, the study conducted by the trend forecasting agency J. Walter Thompson Innovation Group in 2016 indicated that less than half of American adolescents and young people between 13 and 20 years old reported their exclusive heterosexuality (Margolies & Brown, 2019). Nevertheless, data collected shows that sexual orientation, gender identity, and associated problems should be considered and addressed.
Meanwhile, the LGBTQ community may be regarded as a formation that not only unites people from various backgrounds regardless of their age, race, ethnicity, education, and socioeconomic status but has a distinct culture and values. In general, the LGBTQ culture was shaped and enriched by the activities and works of historical figures identified as LGBTQ individuals and included distinct symbols and norms (Murphy & Bjorngaard, 2019). In particular, the colors of the LGBTQ flag that was created by Gilbert Baker in 1978, symbolize sex, life, healing, the sun, nature, magic, serenity, and the spirit as every person’s elements (Melendez, 2017). In addition, the members of the LGBTQ community value identity, collectivity, solidarity, and the significance of resistance against all types of violence and discrimination. Finally, people who belong to the LGBTQ community and people who support and ensure their inclusivity share the same PRIDE values that stand for Professionalism, Respect, Integrity, Diversity, and Excellence (Lesbian, Gay, Bisexual, and Transgender Resource Center, n.d.). In other words, they aim to be ethical, reliable, trustworthy, tolerant of people’s differences, confident, innovative, attentive to others’ interests and demands, polite, and sincere.
At the same time, regardless of new social norms that promote the necessity of diversity, inclusion, and respect for human rights, discrimination against LGBTQ individuals still exists in multiple spheres of human life, including education. According to Short (2017), while bullying is a common phenomenon in a considerable number of schools across the country, LGBTQ students are more vulnerable to it, along with harassment and the risk of exclusion. These findings are supported by Pryor (2018), who discovered that the institutional spaces in colleges and universities continue to be unwelcoming for the LGBTQ community due to their organization “along the gender binary” (p. 32). At the same time, the same tendency may be traced not only in the environment but in the curriculum as well.
In the United States, the majority of high and middle schools are heteronormative in nature. In other words, students are automatically regarded as heterosexual and heterosexual practices are privileged – thus, schools’ heteronormativity presupposes the exclusion of everything that does not relate to heterosexuality (Block, 2019). At the same time, heteronormativity does not imply discrimination and a negative attitude to the members of the LGBTQ community. However, it is associated with an absence of LGBTQ individuals in the curriculum as they are not addressed by social studies and instructional practices (Block, 2019). In addition, by accepting heterosexuality and gender binary behavior as a norm, heteronormativity indirectly makes LGBTQ students less valuable than other human beings.
In turn, as heterosexuality cannot be regarded as a norm for every person, the curriculum that embeds it does not reflect reality. In social studies, while Supreme Court decisions are examined, decisions related to LGBTQ people’s human rights, such as the Obergefell v. Hodges Supreme Court decision of 2015 that supported same-sex marriages, are not included (Block, 2019). In addition, textbooks that traditionally represent the curriculum in schools leave out information related to the LGBTQ community. Moreover, a substantial number of textbooks depict sexual minorities inaccurately or in perverted ways (Block, 2019). While the curriculum is controlled by teachers, and some of them understand the significance of inclusivity in placing LGBTQ individuals in studies and subjects, a change of the whole system is required.
LGBTQ Community in English Language Teaching
Similar to education in general, the sphere of applied linguistics and English language teaching (ELT) has always been regarded as a monosexual world. Although the social turn slightly improved the situation and introduced a small body of LGBTQ-related literature, in the present day, sexual minorities remain underrepresented in ELT (Paiz, 2019). However, while some teachers include LGBTQ individuals in their classroom discourse, the situations with transgenders and their identities are even more disastrous. In turn, the non-inclusion of these people in ELT contributes to the ignorance of this issue and their marginalization and stigmatization by wider society (Paiz, 2019). That is why the application of queer-informed approaches and the creation of inclusive classroom spaces may be regarded as great opportunities within the field of ELT.
As textbooks are the source of heteronormative discourses within the classroom, the inclusivity of their content should be considered as well. In the present day, mainstream curricular materials are produced by commercial publishers who establish particular identity options for all students while alternative voices are silenced. On the one hand, textbooks are regarded as a minor concern – while materials are traditionally used as a starting point in the process of learning, further perceptions are formed by in-class activities and discussions organized by teachers.
On the other hand, textbooks may not only impact students’ results but reinforce the target culture’s norms being the source of identity options. For instance, according to Shardakova and Pavlenko, who conducted their research in 2004 in order to evaluate textbooks’ normalizing function, in the majority of them dedicated to Russian as a second language learning, “the dominant character type was youthful, fashionable, white, and presumably middle-class – as they were studying abroad in Russia” (Paiz, 2019, p. 4). In this case, within the framework of other options’ absence, students may feel that if they do not fit the suggested option, they will not be successful in learning, and their identities are not valuable for the second language’s culture. In addition, in many cases, topics such as love, romance, dating, and family may introduce the aspects of LGBTQ culture that are either avoided or discussed within the norms of heteronormativity.
In addition, teachers attached to heteronormativity may create additional challenges for the inclusion of LGBTQ students in the educational process and limit the representation of the LGBTQ community in the classroom discourse. For them, those individuals who try to express their identities are viewed as incapable of understanding instructions and providing correct answers. For instance, a gay man who uses masculine forms to describe his partner in a language that has genders could be misunderstood by a teacher, and his speech or writing would be corrected (Paiz, 2017). In other words, for a heteronormative educator, a person’s masculine form will be regarded as a mistake rather than the expression of his gay identity. In addition, the absence of appropriate common policies and approaches to the issue of the LGBTQ community’s underrepresentation in ELT makes students dependent on a teacher’s decisions. For instance, if a teacher is tolerant or belongs to the LGBTQ community or realizes the necessity of diversity and inclusion, his student will have more opportunities to discuss gender- and identity-related topics in the classroom.
The issue of discrimination against the LGBTQ community remains crucial in both ELT for native speakers and teaching English to speakers of other languages (TESOL). In TESOL, it was initially introduced by Cynthia Nelson – in her article, “Heterosexism in ESL: Examining our attitudes,” the researcher challenged heteronormativity in the classroom and the inappropriateness of the system’s automatic attitude to all students as straight (Paiz, 2017). At the same time, this approach leads to multiple negative consequences for both students and practitioners if they belong to the LGBTQ community, as it contributes to their inaccessibility and invisibility. In her subsequent research, Nelson provided a draft of gay-friendly pedagogies focusing on their methods and outcomes (Paiz, 2017). The purpose of gay-friendly pedagogies was to provide communicative competence for LGBTQ students and teach them to interact with other LGBTQ individuals on a daily basis, critically analyze the representation of the LGBTQ community in popular media, and express their identities within the second language’s linguistically meaningful ways.
It is essential to address the queer theory in order to understand how sexual identity may be implemented in the framework of ELT for its improvement. In general, queer theory may be defined as a particular approach to sexuality and gender as culturally and socially constructed concepts and the rejection of the binary system (McCann & Monaghan, 2019). Theorists suppose that a person’s gender identity and sexual orientation are determined by the sociocultural environment and the peculiarities of upbringing rather than biological features. Thus, being constructed, human sexual identities have fluid nature and impact people’s social identities, human interaction, and language learning. While a considerable number of studies emphasize the significance of cultural competence and the inclusion of ethnic, racial, and socioeconomic identities in the educational process, the LGBTQ community deserves representation in the language learning curriculum as well.
Reasons for Inclusion
There are several reasons why the LGBTQ community and LGBTQ culture should be included in ELT. First of all, a substantial number of students “are ready to engage with LGBTQ+ issues and content in the language classroom” (Paiz, 2019, p. 3). Some of them belong to the LGBTQ community and share its culture and lived experiences, others have relatives and friends who are LGBTQ individuals, and even if people are not connected with sexual and gender minorities, they have a wish to know more about them and implement their knowledge in their daily activities. According to the study conducted by Moita-Lopes in 2006 that involved a group of middle school students from Brazil, the majority of them wanted to discuss LGBTQ-related issues during English language classroom discussions. However, teachers ignored their desire or canceled their conversations (Paiz, 2019). This approach frequently leads to discrimination as it taboos LGBTQ culture by excluding it from the normative discourse. In addition, when students are not allowed to discuss any subject in the classroom, they may have related conversations in locker rooms, hallways, playgrounds, and other places where the absence of adult guidance may lead to disrespectful interactions with the use of homophobic language.
At the same time, the intentional avoidance of the LGBTQ community’s presence in the curriculum is associated with even more devastating results, especially for LGBTQ students. Fearing bullying, beatings, forced coming out, and ostracization by teachers and peers, they prefer to hide their identity by pretending to be a person suitable for the school’s norms. As teachers are not properly prepared, they cannot create an inclusive space where all identities will be visible. In turn, when LGBTQ students constantly feel unwelcome and unwanted in the educational process and in ELT, in particular, they become highly vulnerable to bullying, homophobia, and discrimination that lead to depression, substance abuse, and suicide attempts.
Finally, it goes without saying that a comfortable environment and a welcoming community stimulate learning and lead to positive results it. Thus, when LGBTQ students feel valued and included in ELT, they will be motivated to learn English (Kaiser, 2017). On the one hand, the inclusion of LGBTQ students allows them to speak honestly in relation to any subject connected with their identity. In turn, even the safest interpersonal questions about out-of-class activities or weekends within the framework of English learning may be stressful for LGBTQ people if they are forced to hide their sexual orientation or gender identity. On the other hand, a prepared teacher will not only improve their cultural and sociolinguistic competence but become more sensitive, especially in relation to those students who have a fear of being excluded from the learning process. In other words, they will be able to understand whether a person is honest or hiding his identity and help overcome concerns.
Potential Solutions
The most obvious solution that presupposes several essential strategies is queering ELT. Paiz (2017) defines queering as “creating spaces where all sexualities and their ecosocial and cultural relevance can be engaged with in a manner that is both respectful of individuals and critical of all identity positions and subjectivities” (p. 7). According to this perspective, sexual identities play an important role in educational interventions and impact a person’s almost all aspects of life. On the basis of queer theory, sexual identity is shaped by socially significant factors and may be affected by the fear of marginalization and ostracization. Meanwhile, in relation to language learning, a person’s identity may impact the choice of an additional language and the means through which it will be acquired. In addition, as previously mentioned, the welcoming environment and inclusive atmosphere in the classroom are associated with greater motivation and more successful results in language learning. That is why the development of a particular program for the implementation of LGBTQ culture in the curriculum may be regarded as beneficial as it will contribute to all people’s general well-being by minimizing fears and raising their commitment to learning.
An essential step in this initiative is the queering preparation of teachers. In general, cultural competence-related courses are included in teacher preparation programs. However, while teachers have an opportunity to choose various disciplinarily relevant topics “to facilitate the acquisition of professional identities,” LGBTQ studies are frequently not included in the syllabi, for instance, in TESOL core courses (Paiz, 2017, p. 8). The article of Schieble and Polleck (2017) supports this tendency stating that “specific topics related to LGBTQ populations are overwhelmingly absent across programs of teacher education, even in courses that focus on multicultural approaches” (p. 167). In this case, even when LGBTQ-related conversation may be initiated by a teacher, it may be limited by institutional forces as well. Thus, it is clear that topics connected with the LGBTQ communities, the peculiarities of their members, their cultural values, the principles of queer-applied linguistics, and the queer theory should be included in teacher preparation programs.
Equipped with knowledge related to the ESL methodology, queer TESOL, and queer pedagogy, teachers should know how to lead their practice regardless of their own sexual orientation and gender identity. It is highly essential to avoid the notion that only LGBTQ teachers can understand and teach LGBTQ students. In addition, they should know how to create lesson plans that will respond to the standards of inclusivity with the LGBTQ community presented in them. Moreover, teachers’ education should include reflective exercises that will help educators perceive students’ identities.
Another aspect that should be considered in the process that aims to raise LGBTQ students’ inclusivity is the quality and content of textbooks and the introduction of queering classroom materials. In general, these materials should reject the idea that education and language learning should correspond with heteronormativity and the existence of the binary gender system. Moreover, new materials should be critically and thoroughly examined in order to avoid stereotypes and the negative representation of LGBTQ individuals and their culture Batchelor et al., 2018). All in all, textbooks should be regarded as reliable sources of information about the LGBTQ community that allows its members to be involved in the language learning process in the most comfortable way.
The inclusion of LGBTQ individuals in ELT may be provided through new practices and classroom activities. For instance, students may be asked to conduct interviews with the LGBTQ community’s members to evaluate how their views on particular matters may differ from straight people’s perceptions. Another essential technique is described by Ryan and Hermann-Wilmarth (2019) – LGBTQ-inclusive books may be read aloud in the classroom and discussed by all students. This approach not only helps improve listening skills essential for language learning but also organizes meaningful work related to social justice.
Moreover, students may participate in the process of inclusion as well through the elimination of prejudice and stereotypes related to sexual minorities. For instance, they may be provided with texts that represent LGBTQ individuals or the aspects of their culture in inappropriate ways and asked to correct them (Paiz, 2017). Kedley and Spiering (2017) suggest using LGBTQ graphic novels to combat homophobia and spread awareness of LGBTQ cultural values in a comprehensive way. In addition, students may be asked to prepare a lesson plan in accordance with LGBTQ people’s inclusion in it. For example, common topics related to the family, hobbies, or traveling may be changed by students to become more inclusive. These activities not only ensure that all people may be represented in the curriculum and have a great potential in language learning but also minimize the expressions of homophobia and violence on the basis of gender identity and sexual orientation.
The necessity of LGBTQ students’ representation in the curriculum and education facilities is supported by the majority of researchers who address this subject. Thus, according to Maddah (2018), the enforcement of inclusions presupposes the absence of stereotyping in textbooks, the provision of knowledge that would reflect LGBTQ individuals in positive views, and a clear statement that discrimination against LGBTQ students is prohibited. In addition, the author suggests creating gay-straight alliance (GSA) clubs in educational facilities to improve students’ unity, understanding, and academic progress (Maddah, 2018). Similarly, Kaiser (2017) supports the notion that there is a connection between professional advancement and freedom of expression. Thus, LGBTQ students who cannot openly express their identity are less successful in language learning.
Analysis and Implications
In general, the issue of the LGBTQ community’s representation in education may be regarded as scientifically addressed due to a considerable number of studies dedicated to it. The sources that were chosen for this research are viewed as highly informative, comprehensive, multidimensional, and reliable, as they incorporate the majority of previous studies. They clearly articulate the necessity of the inclusion of LGBTQ students in the curriculum as their ignorance may lead to devastating consequences. In addition, they provide an in-depth analysis of potential solutions as actions that may be taken within the framework of queering teaching.
The results of this study may be highly beneficial for English learners, teachers, and educational facilities as well. Students who belong to the LGBTQ community and are interested in its values and culture may receive information concerning the current state of the system of ELT in relation to sexual minorities. Even if queering teaching is not implemented everywhere, LGBTQ students and straight students who value tolerance and have a wish to study the English language in an accepting environment will be aware of practices that should be considered if the opportunity to choose language courses is available. Concerning teachers, this study allows them to improve their methodology and approaches to the curriculum and lesson plans in order to address all people’s identities (Batchelor et al., 2018). Finally, educational facilities may apply data from this literature review to make their ESL and TESOL practices more inclusive. All in all, diversity-related tendencies will be continuously growing, and the implementation of related practices that address all population groups regardless of sexual orientation, gender identity, race, ethnicity, gender, and socioeconomic status will positively contribute to facilities’ reputation and performance.
Conclusion
As cultural competence becomes more and more important, education and language learning try to include people in the curriculum regardless of their race, gender, age, ethnicity, and socioeconomic status. At the same time, while the LGBTQ community may be regarded as the form in which its members share the same cultural values, sexual minorities are still highly vulnerable to discrimination in multiple spheres. In ESL and TESOL characterized by heteronormativity, LGBTQ students, their identity, and culture are considerably underrepresented. At the same time, the inclusion of sexual minorities is necessary due to the substantial number of people who accept it and the devastating consequences of LGBTQ individuals’ ignorance. The proposed approach implies the implementation of queer language teaching. It presupposes the rejection of the binary gender system, LGBTQ topics for teacher preparation programs, teachers’ training, the implementation of new materials, and the introduction of new LGBTQ-related practices.
References
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