Navigating cultural and pedagogical challenges: An autoethnographic study of a Vietnamese EFL lecturer-researcher’s experiences in the Mekong Delta

Abstract

This qualitative study presents an autoethnographic exploration of the challenges faced by a Vietnamese English as a Foreign Language (EFL) lecturer-researcher in conducting autoethnographic research. Situated in the complex socio-cultural landscape of Vietnam, particularly within the Mekong Delta region, this study provides an in-depth analysis of the unique interplay between personal experiences and broader educational and cultural contexts. The research employs reflective writings and self-recording videos as primary data sources, offering a rich narrative of the lecturer-researcher’s professional and personal journey. The findings reveal a multifaceted array of challenges. These include navigating cultural and personal biases in teaching practices, balancing traditional and student-centered pedagogies, and grappling with the role of English as both a global language and a potential agent of cultural dominance. The study also uncovers the emotional labor inherent in autoethnographic research and the complexities of maintaining professional identity in a postcolonial educational setting. Through its focus on a Vietnamese EFL context, the study contributes significantly to the discourse on critical pedagogy and postcolonial theory. It highlights the need for heightened cultural sensitivity and reflexivity in educational research and practice, advocating for pedagogical approaches that are both effective and culturally responsive. The findings and implications of this study are particularly relevant for educators, researchers, and policymakers in similar postcolonial and multicultural educational contexts.

Introduction

In the evolving landscape of qualitative research, autoethnography has emerged as a compelling methodology for exploring personal experiences within a broader cultural context (Creswell and Poth, 2016). This self-reflective form of writing allows researchers to deeply engage with their subject matter, often leading to insights that traditional research methods may overlook. This study, rooted in the unique perspective of a Vietnamese English as a Foreign Language (EFL) lecturer-researcher, aims to delve into the intricacies of conducting autoethnographic research. By examining the self, this research seeks to unfold the layers of challenges encountered in autoethnography, thereby contributing to a deeper understanding of this methodological approach in the context of language education and cultural studies. Building on the seminal works of Sparkes (2013, 2020, 2024), whose extensive contributions to the field underscore the transformative potential of autoethnography in educational settings, this study integrates foundational principles with new insights specific to the Vietnamese context.

Autoethnography, as both a process and a product, offers a platform for researchers to connect the personal to the cultural (Boylorn and Orbe, 2020), the self to the other (Roy and Uekusa, 2020), and the subjective to the collective (Lapadat, 2017). It integrates elements of autobiography and ethnography, enabling researchers to use personal experiences as a means of understanding broader social phenomena (Luitel and Dahal, 2021). This approach is particularly resonant in fields like language education, where the interplay of personal experience, cultural context, and pedagogical practice is profound and complex (Yazan, 2019). For a Vietnamese EFL lecturer-researcher, this intersection is not just an academic interest but a daily reality, making autoethnography an apt methodology to explore such dynamics. Incorporating the theoretical and methodological insights of Sparkes (2013, 2020, 2024), this study endeavors to illuminate the nuanced interplay of narrative and analysis, a dual focus that enriches the autoethnographic discourse.

The core research question guiding this study is: What are the challenges inherent in conducting autoethnographic research from the standpoint of a Vietnamese EFL lecturer-researcher? As the participant and author of this study, the researcher utilized his firsthand experiences to frame these inquiries, aiming to uncover the nuanced difficulties faced during the autoethnographic process, including issues of subjectivity, representation, and reflexivity. Additionally, this study seeks to explore how these challenges influence the researcher’s perception and narrative of their role within the broader socio-cultural and educational landscape.

Literature review

Understanding autoethnography

Autoethnography, a genre that blends elements of autobiography and ethnography, has been increasingly recognized as a legitimate research method, particularly within the realms of qualitative inquiry. Ellis et al. (2011) defined autoethnography as an approach that allows researchers to draw on their own experiences to understand a cultural experience, situating personal narratives within a socio-cultural framework. This method challenges traditional notions of objectivity and detachment prevalent in conventional research, instead embracing subjectivity and emotional resonance (Forber-Pratt, 2015; Winkler, 2018).

Expanding on this foundation, recent scholarship has further enriched our understanding of autoethnography. Jones and Harris (2018) emphasized its role in disrupting the power structures within academic research, advocating for a more inclusive and reflexive practice. Moreover, scholars like Sparkes (2013) and Tamas (2022) have explored the ethical dimensions of autoethnography, focusing on the responsibilities of the autoethnographer in representing both self and others within their narratives. These discussions highlight the evolving nature of the method as it adapts to contemporary ethical and methodological challenges.

The practice of autoethnography is rooted in the postmodernist movement, which questions the positivist paradigm that emphasizes objective knowledge (Denzin and Lincoln, 2011). By focusing on personal stories and subjective experiences, autoethnography offers a lens through which researchers can examine broader cultural and societal issues (Hamdan, 2012). This approach has been particularly valuable in educational research, where personal experiences of teachers and learners provide rich insights into the complexities of teaching and learning (Roland and Jones, 2023). This body of work underscores the method’s versatility and its capacity to bridge individual experiences with broader educational and cultural dialogs, further solidifying its place in qualitative research methodologies.

Autoethnography in language education

In the context of language education, autoethnography has emerged as a powerful tool for examining the interplay between language, identity, and culture. Norton and Early (2011) highlighted the importance of identity in language learning, arguing that learners’ perceptions of themselves play a crucial role in their engagement with the language. For language educators, like the Vietnamese EFL lecturer-researcher in this study, autoethnography provides an avenue to explore their own experiences with language, culture, and pedagogy.

To enrich this discussion, it is essential to consider additional perspectives and studies that have contributed to the field. Yazan (2019) emphasized the role of cultural context in language education, exploring how language teachers navigate their multicultural identities. Additionally, Pavlenko (2007) provided insights into the emotional aspects of language learning and teaching, highlighting how emotions can influence linguistic competence and identity formation. These studies augment the understanding of the complexities involved in language education through an autoethnographic lens, offering a broader view of the emotional and cultural dimensions at play.

Several studies have used autoethnography to explore the challenges and complexities of language teaching and learning. For instance, Canagarajah (1996) and Sah (2019) utilized autoethnographic narratives to discuss the struggles faced by non-native English speakers in academia. Their works underscored the power dynamics and identity negotiations inherent in the global spread of English. Further exploring this theme, Menard-Warwick (2009) focused on the gender and socio-economic factors that influence language education, providing a deeper dive into how these elements intersect with cultural identity in the classroom setting. These expanded perspectives offer a richer, more comprehensive examination of the issues faced by language educators and learners in diverse educational contexts.

Challenges in conducting autoethnography

Despite its growing acceptance, autoethnography faces several critiques and challenges. One major challenge is the issue of subjectivity and the researcher’s reflexivity. Autoethnographers must constantly navigate the balance between personal experience and critical analysis (Merga et al., 2018). The self-reflective nature of autoethnography demands a high degree of introspection and awareness of one’s biases and perspectives (Ellis et al., 2011).

Expanding further on these challenges, Anderson (2006) introduced the concept of analytic autoethnography, which emphasizes the importance of connecting personal experiences to broader theoretical constructs. This approach addresses critiques regarding the scientific rigor of traditional autoethnography by enforcing methodological requirements like data triangulation and theoretical saturation, thus enhancing the analytical depth and scholarly utility of autoethnographic research. Additionally, scholars like Dahal and Luitel (2022) and Tolich (2016) have discussed the ethical complexities of autoethnography, particularly the dilemmas related to consent when one’s own life is the subject of study, further complicating the narrative construction and ethical transparency.

Another challenge lies in the representation and interpretation of experiences. Autoethnographers must consider how their narratives are constructed and understood by others, raising questions about authenticity, credibility, and ethical considerations (Lapadat, 2017). The issue of generalizability also arises, as the deeply personal nature of autoethnographic research may limit its applicability to wider contexts (Chang, 2016). This issue is further explored by Bochner and Ellis (2016), who debated the tensions between evocative and analytical autoethnography, pointing out the varying degrees to which autoethnographers engage with vulnerability and critical reflexivity. The discussion extends to the challenges of ensuring that personal narratives not only engage readers emotionally but also contribute robustly to theoretical understandings. By examining these varied critiques and methodological enhancements, the literature reveals a dynamic field that is continuously evolving to address its inherent challenges.

Autoethnography in Vietnamese EFL Context

Research on autoethnography within the Vietnamese context, particularly in EFL settings, is relatively limited, highlighting a gap in the literature. Vietnamese EFL educators operate within a unique cultural and educational milieu, characterized by its Confucian heritage and the rapid adoption of global English (Pham and Saltmarsh, 2013). Exploring the autoethnographic experiences of a Vietnamese EFL lecturer-researcher can offer valuable insights into the cultural and pedagogical dynamics of this context.

In summary, the literature suggests that autoethnography, with its emphasis on personal narratives and cultural context, provides a powerful methodological tool for exploring complex issues in language education. However, it also presents unique challenges related to subjectivity, representation, and generalizability. This study seeks to contribute to this body of literature by exploring the specific experiences and challenges of conducting autoethnographic research in the Vietnamese EFL context.

Methods

Research design

This study employs a qualitative research design, specifically an autoethnographic approach, to explore the challenges and insights encountered in conducting autoethnographic research within the context of a Vietnamese EFL lecturer-researcher. Qualitative research is chosen for its strength in understanding human experiences, beliefs, and behaviors through the collection of rich narrative materials (Creswell and Poth, 2016). Within this qualitative paradigm, autoethnography stands out as a method that combines elements of autobiography and ethnography, enabling researchers to analyze their personal experiences within a cultural and social framework (Ellis et al., 2011; Sparkes, 2013, 2020, 2024).

Autoethnography, in this study, serves as both the methodology and the product, as it involves the researcher engaging in self-reflection and writing to explore personal experiences while situating these experiences within a broader socio-cultural context. This approach is particularly relevant for understanding the intricate dynamics of language education from the perspective of a Vietnamese EFL lecturer-researcher. Through this method, the study aims to provide a nuanced exploration of the challenges faced in conducting autoethnographic research, including issues of subjectivity, ethical considerations, and the interpretation of personal experiences.

The theoretical frameworks that form the foundation of this study are intricately woven into the fabric of autoethnography, with a particular focus on reflexivity, critical pedagogy, and postcolonial theory. Reflexivity, as elucidated by Finlay (2002), is a cornerstone of autoethnographic research. It involves the researcher’s conscious recognition and acknowledgment of their own biases, backgrounds, and the influence these elements have on the research process and its outcomes. In this study, reflexivity is not merely a methodological tool but a critical lens through which the researcher’s identity—both personal and professional—is constantly examined in relation to the research narrative.

Critical pedagogy, drawing from the seminal work of Freire (1970), offers another vital perspective, particularly in understanding the educational experiences and practices of the lecturer-researcher. This framework delves into the dynamics of power, oppression, and resistance within the educational sphere. It is especially pertinent in the Vietnamese EFL context, where language education is often intertwined with broader socio-cultural and political structures. Critical pedagogy enables an exploration of these complex relationships and their implications on language teaching and learning practices.

Additionally, postcolonial theory, especially through the insights of thinkers like Said (2023), provides a critical vantage point to assess the cultural and political influences that pervade language education. This perspective is particularly relevant for understanding the historical and cultural dimensions that shape language teaching and learning in postcolonial contexts, such as Vietnam. The intersection of language education with colonial history, cultural identity, and power dynamics forms a critical backdrop for this study.

Integrating these theoretical frameworks, the study endeavors to critically analyze the autoethnographic process and its outcomes. This integration is not merely about employing these theories as analytical tools; it is about enriching the understanding and interpretation of the findings, thereby offering profound insights into the complexities and nuances of conducting autoethnographic research in the field of language education. The synthesis of reflexivity, critical pedagogy, and postcolonial theory guides the methodological approach and enhances the depth and breadth of the analysis, contributing significantly to the understanding of autoethnographic experiences in the Vietnamese EFL context.

Participant

The participant in this autoethnographic study is a 30-year-old male Vietnamese EFL teacher, currently employed at a public educational institution in the Mekong Delta region of Vietnam. As the sole participant, his selection aligns with the intrinsic nature of autoethnography, which focuses on the detailed exploration of the individual’s experiences within a specific cultural context. His background as a Vietnamese EFL teacher provides a unique perspective, particularly relevant to understanding the intersection of language, culture, and education in a region rich in cultural diversity and undergoing rapid socio-economic changes.

Given the personal and introspective nature of autoethnographic research, ethical considerations are paramount. The researcher-participant’s privacy and confidentiality are rigorously maintained throughout the study. As the researcher and the subject are the same individual in this study, the usual concerns regarding participant-researcher power dynamics are uniquely navigated. The participant-researcher’s self-awareness and reflexivity are critical in addressing these ethical considerations, ensuring that the research process remains respectful and sensitive to the socio-cultural context being examined.

In this study, the participant-researcher’s narratives and reflections are not only data sources but also serve as a means for critical introspection and exploration of his professional role and identity. This dual role of the participant-researcher underscores the complexities of conducting autoethnographic research, particularly in terms of balancing subjective experiences with critical analysis. The ethical responsibility in this study extends beyond the traditional researcher-participant relationship, delving into the realms of self-examination, cultural representation, and the impact of these narratives on the participant-researcher’s personal and professional life.

Data collection

In this study, the data collection process is centered around two primary methods: reflection writings and self-recording videos. These methods were chosen for their ability to capture the depth and nuances of the autoethnographic experience. The cornerstone of data collection is reflection writings, encompassing a variety of formats such as reflective journals, personal essays, and narrative accounts. These writings were maintained rigorously throughout the duration of the study, offering a detailed and introspective look into the lecturer-researcher’s journey. The lecturer-researcher, a 30-year-old male EFL teacher in the Mekong Delta of Vietnam, documented his experiences, thoughts, and emotions with a focus on how they intersect with his professional role. These reflective writings served multiple purposes. Primarily, they provided a rich and in-depth exploration of his professional life, delving into day-to-day interactions, classroom experiences, and pedagogical decisions. Beyond this, they were instrumental in shedding light on the personal and cultural influences that shape his teaching philosophy and practices. This method, deeply introspective in nature, allowed the lecturer-researcher to analyze and understand the layers of his professional identity within the socio-cultural context of the Mekong Delta.

To complement the depth provided by the reflection writings, self-recording videos were employed as an innovative and interactive form of data collection. In these videos, the lecturer-researcher recorded himself discussing various aspects of his experiences, challenges faced, and insights gained. This method brought an additional, dynamic dimension to the study. The video format was particularly effective in capturing non-verbal communication and spontaneous reactions, offering a more rounded and immediate insight into the lecturer-researcher’s experiences. These self-recorded sessions provided a space for him to express and reflect on his experiences in a conversational manner, contrasting with the more structured and contemplative nature of the written reflections. The videos acted as a window into the lecturer-researcher’s immediate reactions and thoughts, providing a real-time, authentic perspective on his experiences as an EFL teacher.

Together, these two methods provided a comprehensive and multi-dimensional view of the lecturer-researcher’s autoethnographic journey. The reflective writings offered depth and introspection, while the self-recording videos added spontaneity and a personal touch to the data. This combination of reflective and visual narratives enabled a rich, detailed, and authentic exploration of the experiences of a Vietnamese EFL lecturer-researcher, ensuring a thorough and nuanced understanding of the autoethnographic process in this particular context.

Data analysis

In this study, the data collected through reflection writings and self-recording videos underwent a rigorous thematic analysis to identify and interpret the key themes and patterns emerging from the autoethnographic account. Thematic analysis, a widely used method in qualitative research, involves the identification, analysis, and reporting of themes within data. It provides flexibility and a rich, detailed, yet complex account of data (Braun and Clarke, 2012).

The process of thematic analysis in this study commenced with a meticulous reading and re-reading of the reflective writings and a careful viewing of the self-recorded videos to gain an in-depth understanding of the data. This initial engagement with the data was crucial for familiarizing with the content and context of the lecturer-researcher’s experiences. Following this, the data was systematically coded. Coding involved identifying snippets of text or segments of the videos that appeared significant or interesting and assigning a label to them. This process was both inductive, deriving codes from the data itself, and iterative, involving revisiting and revising codes as new insights were gained.

Once the initial codes were generated, they were examined and grouped into potential themes. This stage involved recognizing patterns within the codes and forming overarching themes that encapsulated these patterns. The themes were then reviewed and refined. During this phase, the relevance of each theme in relation to the research questions and the overall story the data was telling was carefully considered. This review process ensured that the themes accurately represented the dataset and were coherent, consistent, and distinct.

The final step in the thematic analysis was defining and naming the themes. This involved a detailed analysis of each theme, identifying the essence of what each theme captured about the data and determining the overarching story that the themes, collectively, conveyed about the lecturer-researcher’s experiences. The themes were then used to construct a rich, detailed narrative that provided deep insights into the challenges and complexities of conducting autoethnographic research in the context of Vietnamese EFL education.

Through thematic analysis, the study not only highlighted the individual experiences of the lecturer-researcher but also connected these experiences to broader theoretical and contextual frameworks. This approach allowed for a nuanced understanding of the autoethnographic process, shedding light on the intricate interplay between personal experience, pedagogical practice, and cultural context.

Findings

The analysis of the challenges inherent in conducting autoethnographic research from the standpoint of a Vietnamese EFL lecturer-researcher yielded insights into the multifaceted challenges encountered, each illuminated by the participant’s excerpts from reflective writings and self-recording videos.

An excerpt from the reflective journals poignantly captures the lecturer-researcher’s struggle with reflexivity: “As I delve into my teaching practices, I recognize layers of my own cultural conditioning. It is challenging to discern where my professional beliefs end and where cultural biases begin.” This statement underscores the reflexivity challenge in autoethnography, where personal and cultural biases must be acknowledged and navigated. From a critical pedagogy perspective, this reflection signals the participant’s awareness of the power dynamics inherent in his teaching practices and the need to critically examine them. Postcolonial theory further enriches this understanding, highlighting how colonial legacies might influence educational practices and beliefs in the Vietnamese context.

Captured in a self-recording video, the participant revealed, “Balancing the curriculum requirements with my students’ needs often feels like walking a tightrope. I am torn between adhering to traditional methods and adopting more student-centered approaches.” This excerpt reflects the reflexivity in recognizing the dilemma faced in teaching practices. Through the lens of critical pedagogy, this conflict represents the tension between traditional, top-down educational methods and a more emancipatory, student-centered approach. Postcolonial theory offers a perspective on this tension as a reflection of the ongoing struggle to define educational identity in a postcolonial society, where educational systems and curricula often bear the imprint of colonial influences.

From the reflective writings comes another vivid depiction: “Teaching English sometimes feels like an imposition of Western ideals. I question how my role perpetuates certain power structures.” This reflection demonstrates reflexivity in questioning the impact of one’s role in the broader socio-cultural context. From a critical pedagogy viewpoint, this is an acknowledgment of the inherent power dynamics in language education. Postcolonial theory provides a framework for understanding this concern, highlighting the complex relationship between the global dominance of the English language and local cultural identities.

A narrative from the reflective journals articulates a cultural conflict: “Navigating the expectations of my students and their parents, rooted deeply in our culture, while trying to introduce new teaching approaches is challenging. It feels like a clash of educational philosophies.” This excerpt embodies the reflexive challenge of reconciling personal teaching philosophy with culturally ingrained expectations. Through critical pedagogy, this tension is viewed as a struggle between traditional, authority-driven education and progressive, learner-centered approaches. Postcolonial theory adds another layer, suggesting that this clash also reflects the ongoing negotiation between local educational traditions and the influence of Western educational ideologies.

In another video reflection, a critical observation emerges: “Sometimes, I question the relevance of the examples I use in class. They are often Western-centric, which may not resonate with my students’ experiences.” This reflection showcases the lecturer-researcher’s reflexivity in critically examining the content of his teaching. From a critical pedagogy standpoint, this concern aligns with the need to make education relevant and empowering for learners by connecting it to their lived experiences. Postcolonial theory offers a perspective on this issue as well, highlighting the potential for educational content to reflect and perpetuate colonial influences, thereby alienating students from their own cultural contexts.

An entry from his journal uncovers internal contradictions: “My own journey learning English and now teaching it is fraught with contradictions. I embrace the language for the opportunities it brings, yet I am wary of how it might erode our local language and culture.” This excerpt reveals the reflexivity in acknowledging the personal and professional contradictions faced by the lecturer-researcher. Through the lens of critical pedagogy, this reflects the dialectic between embracing a tool for empowerment (English language) and resisting the potential marginalization of one’s own culture. Postcolonial theory deepens this understanding by framing the English language as both a vehicle for global participation and a potential instrument of cultural dominance.

A persistent theme in the reflective writings relates to the intricate challenge of language ideology that the participant navigates. The participant noted, “In my reflections, I often grapple with the prestige associated with English in Vietnam. It is a symbol of modernity and global integration, yet this view can overshadow our own linguistic heritage.” This statement reflects the lecturer-researcher’s reflexivity in recognizing and questioning the broader societal attitudes toward English. Critical pedagogy interprets this as a manifestation of the power dynamics in language education, where English is perceived as a tool for upward mobility. Postcolonial theory adds depth to this analysis by framing the preference for English as a legacy of colonialism, reflecting a tension between global aspirations and the preservation of local languages and cultures.

Another insightful finding, highlighted in a self-recorded video, addresses the issue of pedagogical adaptation. The lecturer-researcher expressed, “Adapting Western teaching methodologies to fit our local context is challenging. I often wonder if I am just replicating Western models or genuinely creating a hybrid approach.” This excerpt showcases the participant’s reflexivity in critically evaluating his teaching methodology. From a critical pedagogy viewpoint, this reflects the struggle to empower students within the constraints of existing educational norms and structures. Postcolonial theory provides a perspective on this struggle as an attempt to negotiate between Western educational paradigms and the Vietnamese educational context, highlighting the ongoing impact of colonial legacies in shaping educational practices.

Insights into the emotional dimension of this scholarly pursuit are detailed in the journals: shedding light on the emotive aspects of conducting autoethnographic research. The participant wrote, “Documenting my teaching experiences brings a mix of pride and vulnerability. I feel proud of my growth but vulnerable in exposing my challenges.” This excerpt underlines the reflexivity in acknowledging the emotional complexity of self-study. Through critical pedagogy, this emotional journey can be seen as part of the process of developing a more critically conscious educational practice. Postcolonial theory contributes to understanding this emotional dimension as a reflection of navigating a postcolonial identity, where pride in one’s culture and profession is often intertwined with the vulnerability of confronting colonial influences.

The data notably highlights the participant’s internal debate regarding the role of English as a global language. In one of the reflective writings, the participant states, “Teaching English, I sometimes feel caught between promoting a global language and contributing to linguistic imperialism. It is a moral dilemma that often leaves me conflicted.” This excerpt exemplifies the reflexivity in acknowledging the ethical implications of teaching English. From a critical pedagogy perspective, this dilemma reflects the tension between the empowering potential of English as a tool for global communication and the risk of marginalizing local languages and cultures. Postcolonial theory provides a broader context for this tension, highlighting the historical and ongoing impacts of linguistic imperialism and the complexities of teaching a language that has been both a tool of colonial domination and a means of global connectivity.

Another insightful theme, highlighted in a self-recording video, revolves around the challenge of cultural representation in the EFL curriculum. The lecturer-researcher remarks, “Incorporating Vietnamese culture into my English lessons is important to me, but finding the right balance is challenging. I strive to make my classes culturally inclusive without reinforcing stereotypes.” This statement reveals the lecturer-researcher’s reflexivity in striving for cultural inclusivity in his teaching. Through the lens of critical pedagogy, this challenge is seen as an effort to create a learning environment that respects and values students’ cultural backgrounds while challenging existing stereotypes. Postcolonial theory adds to this understanding by suggesting that this endeavor is part of a larger effort to decolonize the EFL curriculum, moving away from a Eurocentric perspective and toward a more inclusive and representative approach.

Additionally, a reflective journal entry sheds light on the personal transformation experienced through the autoethnographic process: “This journey of self-study has not only made me question my teaching practices but also my identity as an educator in a globalized world.” This excerpt underscores the reflexive nature of autoethnography, where personal and professional identities are continuously examined and redefined. From a critical pedagogy viewpoint, this transformation is indicative of the lecturer-researcher’s evolving consciousness about his role as an educator. Postcolonial theory provides a framework for understanding this identity shift as a response to the complex interplay of global and local influences on education in a postcolonial society.

A compelling narrative illustrates the ongoing negotiation of professional identity amid an evolving educational landscape. An excerpt from the reflective writings captures this sentiment: “In an era where English proficiency is highly valued, I sometimes question where my professional identity stands between being a language instructor and a cultural intermediary.” This reflection showcases the lecturer-researcher’s reflexivity in examining his professional role amidst evolving educational priorities. From the perspective of critical pedagogy, this challenge reflects the educator’s responsibility to balance language instruction with critical cultural awareness. Postcolonial theory adds depth to this analysis by framing the educator’s role as a negotiation between promoting a global language and preserving local cultural identities, a common tension in postcolonial contexts where education systems have been shaped by both local and global influences.

Another insightful finding, highlighted through a self-recording video, concerns the adaptation of pedagogical strategies to local contexts. The lecturer-researcher notes, “Adopting interactive, student-centered teaching methods is challenging in a culture where education is traditionally more teacher-centered and exam-oriented.” This statement reflects the reflexivity involved in adapting teaching methods to fit cultural norms. Critical pedagogy views this adaptation as a crucial step toward creating an empowering learning environment that challenges traditional power dynamics in the classroom. Postcolonial theory provides a perspective on this adaptation as part of a broader effort to redefine educational practices in a way that is both globally informed and locally relevant.

Another journal reflection confronts a sensitive issue: “As I teach English, I grapple with the implications it has on my students’ linguistic identity. Am I contributing to the erosion of our local dialects?” This excerpt illustrates the lecturer-researcher’s reflexivity in considering the impact of English language teaching on local linguistic identities. Through the lens of critical pedagogy, this concern is seen as part of the ethical responsibility of educators to consider the broader implications of their teaching practices. Postcolonial theory underscores this concern by highlighting the potential for language education to influence and sometimes undermine local languages and dialects, reflecting ongoing tensions in postcolonial societies between global languages and local linguistic traditions.

A notable theme that surfaced from the reflective writings pertains to the lecturer-researcher’s struggle with the dichotomy of traditional and modern pedagogical expectations. An excerpt from the participant’s journal reads, “I often find myself torn between the traditional pedagogical methods I grew up with and the more progressive approaches I have learned about. There is a constant tug-of-war in my teaching philosophy.” This reflection illustrates the lecturer-researcher’s reflexivity in confronting and reconciling the contrasts in his pedagogical approach. Critical pedagogy sheds light on this theme by emphasizing the need for educational practices that are not only progressive but also culturally sensitive and responsive. Postcolonial theory offers a broader perspective, suggesting that this tension reflects a larger narrative of navigating between indigenous educational traditions and global pedagogical influences, a common challenge in postcolonial societies grappling with the legacies of their educational histories.

Complexities of teaching in a multicultural setting are elaborated in a video insight, emphasizing the multifaceted nature of language education. The lecturer-researcher states, “In my classes, I try to be mindful of the diverse cultural backgrounds of my students, which sometimes complicates the teaching process.” This excerpt captures the reflexivity involved in acknowledging and addressing the cultural diversity in the classroom. From the viewpoint of critical pedagogy, this awareness is crucial for fostering an inclusive and equitable learning environment. Postcolonial theory further enriches this understanding by highlighting the challenges and opportunities presented by cultural diversity in language education, particularly in regions where colonial legacies have influenced cultural and linguistic landscapes.

A further finding, revealed through another journal entry, delves into the emotional complexities of self-study in autoethnography: “Reflecting on my teaching experiences is emotionally taxing yet enlightening. It forces me to confront aspects of my practice that I am not always comfortable with.” This statement underscores the emotional dimension of reflexivity in autoethnography, where self-examination can be both challenging and transformative. Critical pedagogy views this emotional journey as integral to the development of a reflective and conscious educator. Postcolonial theory situates these emotional experiences within the broader context of educational practices in a postcolonial setting, where educators must navigate their roles amidst complex historical and cultural influences.

The balance between linguistic precision and communicative efficacy is a significant theme that emerged from the analysis of the lecturer-researcher’s experiences. An excerpt from the participant’s journal highlights this: “I often struggle with the decision of whether to prioritize grammatical accuracy or to encourage fluency and communicative skills in my students. It is a delicate balance to strike in language teaching.” This reflection demonstrates the lecturer-researcher’s reflexivity in recognizing and grappling with the pedagogical choices he faces. From the perspective of critical pedagogy, this dilemma reflects the broader educational goal of empowering students as communicative agents rather than just focusing on linguistic precision. Postcolonial theory adds another layer to this challenge, suggesting that the emphasis on linguistic accuracy can sometimes reflect and perpetuate colonial attitudes toward language purity and superiority.

Another video reflection delves into the implications of English as a lingua franca on global teaching practices. He remarks, “Teaching English in a globalized context, I am constantly aware of its role as a lingua franca and the implications this has for my students’ futures.” This statement underscores the reflexivity in acknowledging the global significance of English and its ramifications for learners. Critical pedagogy interprets this awareness as an opportunity to critically engage with the global dimensions of language education and its potential for student empowerment. Postcolonial theory provides a critical viewpoint on this global role of English, highlighting how its status as a lingua franca is intertwined with historical processes of globalization and colonialism.

Insightful entries from the journals discuss the emotional labor inherent in the teaching profession. The participant writes, “The emotional aspect of teaching, especially in dealing with diverse student needs and expectations, is often underappreciated. It requires a constant reflection and adaptation on my part.” This excerpt illustrates the reflexivity in acknowledging the emotional dimensions of teaching. Through the lens of critical pedagogy, this emotional labor is seen as integral to creating a responsive and empathetic educational environment. Postcolonial theory adds to this understanding by suggesting that these emotional challenges can be heightened in postcolonial contexts, where educators must navigate a complex web of cultural, linguistic, and educational expectations.

One of the last key themes identified in the data pertains to the lecturer-researcher’s navigation of the evolving landscape of ELT methodologies. An entry from the reflective writings states, “Adopting newer ELT methodologies like task-based learning is challenging in a context where traditional, lecture-based methods are the norm. It is a journey of trial and error.” This excerpt demonstrates the lecturer-researcher’s reflexivity in critically evaluating and attempting to integrate innovative teaching methodologies. From a critical pedagogy perspective, this reflects the educator’s endeavor to transform teaching practices to be more engaging and student-centered. Postcolonial theory offers insight into this situation, suggesting that the shift toward newer methodologies can be seen as a move away from colonial legacies in education, which often emphasized rote learning and teacher-centered approaches.

A profound contemplation captured in video reflects on the dual role of English as a tool for cross-cultural communication and its influence on cultural norms. He observes, “While English opens doors for cross-cultural communication, I am mindful of its potential to impose certain cultural values on my students.” This reflection highlights the reflexivity in recognizing the dual role of English. Through the lens of critical pedagogy, this concern aligns with the goal of using language education as a means of fostering critical thinking and cultural awareness. Postcolonial theory provides a context for understanding this duality, emphasizing how English, as a global language, carries with it the potential to disseminate cultural values and ideologies that may conflict with or override local cultures.

The final theme emerges from another journal entry, where the participant reflects on the personal growth experienced through the process of conducting autoethnographic research: “This autoethnographic journey has been transformative, not just professionally but personally. It has led me to reevaluate my beliefs and practices as an educator.” This statement encapsulates the reflexivity inherent in autoethnography, where the process leads to deep personal and professional introspection. From a critical pedagogy standpoint, this transformation is indicative of the lecturer-researcher’s evolving understanding of his role as an educator, striving toward more emancipatory and equitable teaching practices. Postcolonial theory adds to this by suggesting that such self-reflection and transformation are part of the decolonizing process in education, challenging and reshaping the educator’s beliefs and practices that have been influenced by historical and cultural legacies.

Discussion

The discussion of the findings from this study on the challenges of conducting autoethnographic research as a Vietnamese EFL lecturer-researcher reveals a rich tapestry of insights that both align with and diverge from existing literature. This juxtaposition not only reinforces certain established understandings in the field of autoethnography, critical pedagogy, and postcolonial theory but also brings forth unique contributions from the current study’s context and methodology.

Previous studies in autoethnography have consistently highlighted the significance of reflexivity in research, emphasizing the need for researchers to acknowledge and navigate their personal and cultural biases (Bochner and Ellis, 2016; Ellis et al., 2011). The current study aligns with this understanding, as evidenced by the lecturer-researcher’s struggle to discern between professional beliefs and cultural biases. However, it extends this narrative by situating these reflexive challenges within the specific socio-cultural context of Vietnam, underscoring how cultural conditioning in a postcolonial setting can uniquely influence educational practices and beliefs. This finding contributes a nuanced perspective to the discourse on reflexivity in autoethnography, particularly within postcolonial educational contexts.

In terms of critical pedagogy, the current study resonates with Freire’s (1970) emphasis on the need for education to be emancipatory and student-centered. The lecturer-researcher’s dilemma of balancing traditional methods with student-centered approaches echoes existing literature on the challenges faced by educators in adopting progressive pedagogies (Pham and Saltmarsh, 2013). However, the study diverges by illustrating how these pedagogical tensions are particularly pronounced in a Vietnamese EFL context, where educational traditions are deeply rooted and often contrast with Western educational ideologies. This aspect of the study offers valuable insights into the practical realities of implementing critical pedagogy principles in a specific cultural and educational setting.

The study’s findings on the imposition of Western ideals in English language teaching and the struggle to balance global language proficiency with local cultural preservation align with postcolonial critiques of language education (Canagarajah, 1996). However, the study uniquely contributes to this field by providing a first-hand account of how these global-local tensions manifest in the Vietnamese EFL context. The lecturer-researcher’s reflections on the role of English as both an empowering tool and a potential threat to local language and culture offer a deeply personal and contextualized view of the postcolonial dilemmas in language education.

Furthermore, the emotional complexities highlighted in the study, such as the pride and vulnerability experienced in documenting teaching practices, add a new dimension to the understanding of autoethnography. While the emotional labor in teaching is a recognized theme in educational research (Kariou et al., 2021; Pavlenko, 2007), the current study emphasizes how these emotional aspects are amplified in autoethnographic research, particularly within the context of a postcolonial educational setting. This finding enriches the discourse on the emotional dimensions of both teaching and research, offering a perspective that is deeply rooted in the lecturer-researcher’s personal and professional journey.

The challenge of adapting Western teaching methodologies to fit the local Vietnamese context, as expressed by the lecturer-researcher, resonates with the broader discourse in critical pedagogy on the need for culturally responsive teaching (Gay, 2018; Yazan, 2019). However, this study moves beyond the general acknowledgment of this need by providing a concrete illustration of the complexities involved in such adaptation in a Vietnamese EFL setting. This specific context highlights the nuances of negotiating between global pedagogical trends and local educational norms, a struggle that is not often detailed in existing literature. The lecturer-researcher’s reflections on this process enrich the understanding of how educators in postcolonial contexts can navigate the tension between replicating Western models and creating culturally relevant hybrid approaches.

The theme of language and identity, particularly the concern about the erosion of local dialects due to the dominance of English, aligns with postcolonial critiques of language education that emphasize the cultural and linguistic implications of teaching a global language (McKinney, 2016; Yazan, 2019). However, the current study provides a unique perspective by capturing the personal and professional contradictions faced by an EFL educator in Vietnam. The lecturer-researcher’s reflexivity in grappling with the implications of English language teaching on students’ linguistic identities adds a layer of personal experience to the academic discourse on language and postcolonialism. This perspective is particularly valuable as it comes from within a context where the tensions between global language aspirations and local linguistic preservation are lived realities.

Furthermore, the exploration of the emotional labor involved in teaching, especially in a multicultural context, has been a topic of interest in educational research (Benesch, 2017; Pavlenko, 2007). The current study builds on this by highlighting how these emotional complexities are experienced and navigated by an EFL educator in a postcolonial setting. The lecturer-researcher’s reflections on the challenges of being mindful of diverse cultural backgrounds in teaching practices offer insights into the practicalities of managing emotional labor in a culturally complex classroom. This finding extends the conversation on emotional labor in education by situating it within the specific challenges of teaching in a multicultural, postcolonial context.

The study’s findings on the internal conflict regarding the role of English as a global language and its impact on cultural representation in the curriculum contribute to the ongoing discussion in postcolonial language education. While existing literature has explored the imperialistic implications of English language teaching (Anwar, 2021), the current study illuminates how these issues are experienced and addressed by an educator in a real-world setting. The lecturer-researcher’s struggle to find a balance between incorporating Vietnamese culture in English lessons and avoiding reinforcing stereotypes provides a nuanced view of the efforts to decolonize the EFL curriculum.

The lecturer-researcher’s experience of navigating the shift from traditional, lecture-based methods to more interactive, student-centered ELT methodologies reflects a global trend in language education. However, the study’s context-specific focus on the Vietnamese educational setting provides a unique lens through which to view these pedagogical changes. Existing literature has often discussed the adoption of modern teaching methods primarily in Western contexts (Afridi and Chaudhry, 2019). This study extends this discussion by illustrating the specific challenges and adaptations required in a postcolonial educational context where traditional methods are deeply entrenched. This finding contributes a valuable perspective on the practical implementation of innovative teaching methodologies in non-Western settings, highlighting the importance of contextual sensitivity in pedagogical reforms.

Moreover, the lecturer-researcher’s contemplation of English as a tool for cross-cultural communication versus its role in perpetuating cultural norms adds to the nuanced understanding of language education in a globalized world. While the dual role of English has been a subject of extensive discussion in language policy and planning literature (Canagarajah, 2005), the current study brings a personal and context-specific dimension to this debate. The lecturer-researcher’s reflections from within the Vietnamese EFL context provide an insider’s perspective on how English, as a lingua franca, is perceived and negotiated in a postcolonial educational setting. This insight contributes to a more grounded understanding of the complexities surrounding English language teaching in a globalized yet culturally diverse world.

Additionally, the emotional labor involved in teaching, especially in dealing with diverse student needs and expectations, is a theme that resonates with broader educational research (Gkonou and Miller, 2021). However, the study’s focus on the lecturer-researcher’s personal journey through autoethnography adds a novel dimension to this theme. The emotional aspects of teaching are not only explored as professional challenges but also as integral elements of the autoethnographic process, where personal and professional boundaries are often blurred. This perspective enriches the discourse on the emotional dimensions of teaching by linking it with the reflective and introspective nature of autoethnographic research, especially in a context marked by cultural and linguistic diversity.

The lecturer-researcher’s reflection on his professional identity, caught between being a language instructor and a cultural intermediary, addresses a critical aspect of teaching in a globalized world. While existing literature in Teaching English to Speakers of Other Languages (TESOL) and applied linguistics has explored teacher identity (Barkhuizen, 2016), this study’s focus on a Vietnamese EFL context adds a distinct layer. It brings to the forefront the complexities educators face in postcolonial societies, where they must navigate between the global demands of English language proficiency and the preservation of local cultural identities. This tension, as experienced and articulated by the lecturer-researcher, provides a nuanced understanding of teacher identity in a setting where educators are not just imparting language skills but also mediating between different cultural and linguistic worlds. This finding enriches the discourse on teacher identity by highlighting the unique challenges and responsibilities of language educators in postcolonial contexts.

In addressing the adaptation of pedagogical strategies to local contexts, the study echoes a growing body of research advocating for contextually relevant teaching practices (Fallon et al., 2018). However, the lecturer-researcher’s experiences of adapting interactive, student-centered methods in a traditionally teacher-centered and exam-oriented educational culture offer specific insights into the practicalities and challenges of implementing such pedagogical changes in a Vietnamese setting. This contribution is significant as it provides a real-world account of the complexities involved in pedagogical adaptation, a topic often discussed in theoretical terms in the literature. The study thus adds depth to our understanding of the application of contemporary teaching methodologies in diverse educational contexts.

Furthermore, the theme of language and identity, particularly the lecturer-researcher’s concerns about the impact of English teaching on local linguistic identities, provides an important contribution to the field. While the tension between global languages and local linguistic traditions is a well-documented challenge in language education (Vinall and Shin, 2019), the current study provides a personalized account of how this tension is navigated by an educator in a specific cultural and linguistic landscape. This finding offers a deeper insight into the lived experiences of language educators who are at the forefront of this global-local interface, enriching the dialog on language policy and planning with grounded perspectives from the field.

Lastly, the lecturer-researcher’s struggle with traditional and modern pedagogical expectations sheds light on a key issue in educational reform and teacher professional development. This study’s contribution lies in its detailed exploration of how these expectations play out in the Vietnamese educational context, where teachers are often the agents of change in transitioning from traditional to more progressive pedagogies. The findings provide valuable insights into the realities of educational transformation in contexts where change is not just a matter of policy implementation but also involves negotiating deeply rooted cultural and educational norms.

Conclusion

This study embarked on an exploratory journey into the unique challenges faced in conducting autoethnographic research from the perspective of a Vietnamese EFL lecturer-researcher. Set against the backdrop of the dynamic and complex field of English language teaching in Vietnam, a country with its rich cultural heritage and postcolonial influences, the study aimed to provide an in-depth understanding of the interplay between personal experiences and broader socio-cultural dynamics. Employing a qualitative research methodology, the study centered on autoethnography, a method that integrates self-reflection and cultural analysis. Data were collected primarily through reflective writings and self-recording videos, offering a rich tapestry of insights into the participant-researcher’s professional and personal experiences. The thematic analysis of this data revealed multiple layers of challenges, intricately connected with the lecturer-researcher’s practice and identity.

The findings of the study highlighted several key themes: the struggle with reflexivity and cultural biases in teaching practices, the balancing act between traditional and student-centered pedagogies, the dilemma of upholding local linguistic traditions versus embracing the global language of English, and the emotional complexities inherent in autoethnographic research. These themes underscored the intricate challenges of navigating personal beliefs, professional practices, and cultural expectations in a postcolonial educational context. Continuing from where the findings highlight the study’s themes, they delve deep into the lecturer-researcher’s professional identity, showcasing how it is shaped and sometimes conflicted by the evolving educational priorities. The study captures the essence of a modern educator in a postcolonial context, wrestling with the dual role of teaching a global language while preserving cultural integrity. This nuanced exploration sheds light on the complex interplay between global and local forces in shaping educational practices. Furthermore, the findings also reflect on the lecturer-researcher’s efforts to adapt teaching methodologies to suit a culturally diverse classroom. This aspect of the study underscores the challenges educators face in moving away from traditional, teacher-centered methods toward more interactive, learner-centered approaches within a cultural framework that may not always be conducive to such methods. The study thus contributes valuable insights into the realities of implementing pedagogical change in non-Western settings, highlighting the need for flexibility and cultural sensitivity in educational reform. Additionally, the emotional aspects of teaching, particularly in a multicultural and linguistically diverse environment, emerge as a significant theme. The study reveals how the lecturer-researcher navigates the emotional labor involved in teaching, which includes dealing with diverse student needs and managing personal vulnerabilities. This aspect of the findings emphasizes the emotional dimension of teaching as an integral part of the professional life of educators, especially in settings where cultural and linguistic diversity add layers of complexity to the educational process.

This study holds several significant implications for the field of education, particularly in contexts with rich historical and cultural backgrounds. Firstly, it underscores the critical need for educators and researchers to develop a heightened awareness of their cultural and personal biases. Such awareness is essential for implementing pedagogical practices that are both effective and culturally responsive. The findings emphasize that understanding one’s biases and cultural influences is key to delivering education that resonates with diverse student populations. Secondly, the study brings to light the importance of integrating local cultural elements into English language teaching. This integration is crucial for maintaining a balance between fostering global communication skills and preserving local cultural identities. By embedding local cultural references and values into the curriculum, educators can contribute to sustaining and valuing linguistic and cultural diversity, thereby counteracting the potential erosion of local languages and cultures. Thirdly, the emotional labor inherent in teaching and research is a significant theme of this study. It calls for greater acknowledgement and support for educators in managing these emotional dimensions. Recognizing and addressing the emotional challenges faced by teachers, especially in culturally diverse environments, is crucial for their well-being and effectiveness. Moreover, this study makes valuable contributions to the discourse on critical pedagogy and postcolonial theory. By providing insights specific to the Vietnamese EFL context, it enriches the understanding of how educational practices can be informed and shaped by local cultural, linguistic, and historical contexts. These context-specific insights have wider implications, extending to other settings with similar postcolonial educational landscapes. The study also highlights the need for educational policies and teacher training programs that support culturally and contextually appropriate pedagogical adaptations. Such support is vital for creating inclusive and effective learning environments that cater to the diverse needs of students in a globalized world. Finally, the study’s unique exploration of the challenges faced by educators in a Vietnamese EFL setting underlines the importance of grounding educational research and practice in the specificities of the local context. This approach is not only relevant to Vietnam but also has broader applications in other postcolonial settings. The insights gained from this study have the potential to influence language education policies, teacher training, and classroom practices in a manner that is sensitive to the complexities and nuances of teaching and learning in a culturally diverse world.

In conclusion, this study not only sheds light on the specific challenges faced by a Vietnamese EFL lecturer-researcher in conducting autoethnographic research but also provides broader insights into the complexities of language education in postcolonial contexts. The findings and implications of this study serve as a valuable resource for educators, researchers, and policymakers, highlighting the need for contextually informed and culturally sensitive approaches in the field of language education.

Limitations and recommendations for further studies

The current study, while offering valuable insights, is not without its limitations. Firstly, its reliance on a single participant limits the generalizability of its findings. The experiences and reflections of one Vietnamese EFL lecturer-researcher, though rich and in-depth, represent a singular perspective in a highly diverse field. Furthermore, the autoethnographic method, while powerful in exploring personal experiences and cultural contexts, is inherently subjective. This subjectivity might affect the interpretation of the findings, as they are heavily influenced by the individual’s perceptions and experiences. Additionally, the study primarily utilized reflective writings and self-recording videos as data sources, which might not capture the entirety of the lecturer-researcher’s professional environment and interactions. This methodological choice could limit the breadth of the data and potentially overlook other significant aspects of the teaching and learning experience in the Vietnamese EFL context.

Given these limitations, future research could benefit from incorporating a broader range of participants, including multiple lecturer-researchers from varied backgrounds and institutions. This would enhance the diversity of perspectives and contribute to a more comprehensive understanding of the challenges and experiences in EFL teaching, especially in postcolonial contexts. Additionally, further studies could adopt a mixed-methods approach, combining autoethnography with other qualitative and quantitative methods, to provide a more holistic view of the educational landscape. This could include observations, interviews with a wider range of stakeholders (such as students, administrators, and other faculty members), and even analysis of institutional policies and practices. Such an approach would not only validate and enrich the findings from autoethnographic studies but also offer a more nuanced understanding of the complexities of language education in culturally and linguistically diverse settings. Finally, comparative studies involving different countries or regions undergoing similar postcolonial educational challenges could offer valuable cross-cultural insights, contributing to a global dialog on effective and culturally responsive language education.