Definition and Concept of Identity in Language Leaning Identity refers to what makes an entity definable or recognizable. Personality identity according to many scholars is defined as the continuity of existence of a person through time. According to James Clifford (cited in Hall 2000), Identity refers to an articulation of cultural, ethic, gender and sexual distinction. It is without doubt that Identity among various scholars varies, with some stating that identity is becoming while others state that identity is being. Stuart Hall (1997:51), states that cultural identity can also be defined as a one shared culture, assort of a collective ‘one true self’ hiding in a collective many other superficial ones. ‘South Asian Muslim women are continually negotiating and renegotiating their cultural, religious and personal identities’ (Ahmad, 2001: 137) According to Franz Fanon, (1963: 167) as quoted in Hall (1997: 53) cultural identity is not a fixed essence; it is not something one cannot make some final and absolute turn from. This in the larger sense means that their views suggest that identity is not fixed. It can be changed according to circumstances. Western scholars are more critical to the issue on stable and unchangeable identity as is put forth by the Islamic scholars. According to a scholar (Phan, 2006), Identity can be formed or even changed with variation in time and place where one is. Phan studies one such case of a Vietnamese formation of identity through learning and teaching of the English language. Another scholar (Schöpflin, 2000) reiterates that, identity is continuously constructed. Schöpflin further emphasizes that identity has defined boundaries which are distinct. This means that in a particular place certain identity will be useful whereas at other places such identities may not apply. Western writers argue that Identity all over the world varies due to the difference in geographical, religious, social, linguistically as well as culture. The west is plagued by varied identities due to Christendom, paganism as well as industrial-socialism.(Dougherty, 2000). Western identity is mainly developed from Christian values. Furthermore Hall (1990:57) affirms that religion is part of culture. Unlike in Islam, western identity is much more bent toward freedom to be as one wishes so long as no harm is caused to the other. It doesn’t have obligations and also has believes and teaching s which are varied in regards to place and time. (Dougherty, 2000). In regards to the wearing of the veil by Muslim women as a sign of Islam identity, some western scholars view this as a sign of oppression of Muslim women (McGoldrick, 2006). Furthermore according to a teaching by Mohammad Women were allowed to go to mosque, but as time changes it became unusual for women to worship in the mosque with men because of fears of unchastity, a condition that persisted till the 1960s (Ingrid, 2006). These two scholars clearly bring out the fact that identity is changeable with time and therefore not stable. Some liberal Muslim scholars as well as many western scholars have proposed a change in Islamic concepts especially in regards to identity of Muslim women (Hadadd, 2006). Other western critics have condoned the position imposed on women identity in Islam as a way of maintaining the identity as unchangeable (Garton, 2006). In regard to language, western scholars argue that various culture have their own languages. This is Contrary to the preference of use of Arabic language as Islamic identity In different places, language changes, though belief in same God may be there but the way in which this belief is presented is not restricted to a particular language but is varied. According to a western scholar (Asraf, 2005), there has been a contention regarding the use of English language in teaching the Muslims. This is because the use of Arabic language is an Islamic identity. Furthermore, Asraf (2005:104) further argues that, the acceptance of the use of the English language in teaching Muslim students will be beneficial for the purposes of acquiring contemporary knowledge. This is one aspect of the Islamic identity that can be changed due to the changing times. According to a Vietnamese teacher of English as a second language, Le ha Phan (2008) , ’Teachers are seen to be fastening their identities to particular spaces and times, and then unfastening them as circumstances alter, and then refastening them again as they talk of and justify their beliefs. This theory sits well with the notion that Vietnamese teachers have a common core identity but ever changing additional identities.’ This means that the Identity is actually not stable and is changeable with changing time and date. In conclusion, since identity cannot be separated from man, both the Muslim scholars and the Western scholars have a single agreed fact, the fact that some elements of identity do change with time and place. In regards to the stability of identity, the Muslim scholars believe in certain identity elements as being unchangeable, yet western scholars have show that some of those elements have actually been changed or modified quite considerably with time. It is therefore a question that remains open and with no particular clearly defined answer. In our argument and based on the facts highlighted from the various sources and the wide range of scholars, we can conclude that identity is not stable. This is because with change in time and place then it is possible to change identity.

Definition and Concept of Identity in Second Language Leaning

Identity refers to what makes an entity definable or recognizable. Personality identity according to many scholars is defined as the continuity of existence of a person through time. According to James Clifford (cited in Hall 2000), Identity refers to an articulation of cultural, ethic, gender and sexual distinction. It is without doubt that Identity among various scholars varies, with some stating that identity is becoming while others state that identity is being. Stuart Hall (1997:51), states that cultural identity can also be defined as a one shared culture, assort of a collective ‘one true self’ hiding in a collective many other superficial ones. ‘South Asian Muslim women are continually negotiating and renegotiating their cultural, religious and personal identities’ (Ahmad, 2001: 137)

According to Franz Fanon, (1963: 167) as quoted in Hall (1997: 53) cultural identity is not a fixed essence; it is not something one cannot make some final and absolute turn from. This in the larger sense means that their views suggest that identity is not fixed. It can be changed according to circumstances. Western scholars are more critical to the issue on stable and unchangeable identity as is put forth by the Islamic scholars.

According to a scholar (Phan, 2006), Identity can be formed or even changed with variation in time and place where one is. Phan studies one such case of a Vietnamese formation of identity through learning and teaching of the English language. Another scholar (Schöpflin, 2000) reiterates that, identity is continuously constructed. Schöpflin further emphasizes that identity has defined boundaries which are distinct. This means that in a particular place certain identity will be useful whereas at other places such identities may not apply.
Western writers argue that Identity all over the world varies due to the difference in geographical, religious, social, linguistically as well as culture. The west is plagued by varied identities due to Christendom, paganism as well as industrial-socialism.(Dougherty, 2000). Western identity is mainly developed from Christian values. Furthermore Hall (1990:57) affirms that religion is part of culture. Unlike in Islam, western identity is much more bent toward freedom to be as one wishes so long as no harm is caused to the other. It doesn’t have obligations and also has believes and teaching s which are varied in regards to place and time. (Dougherty, 2000).

In regards to the wearing of the veil by Muslim women as a sign of Islam identity, some western scholars view this as a sign of oppression of Muslim women (McGoldrick, 2006). Furthermore according to a teaching by Mohammad Women were allowed to go to mosque, but as time changes it became unusual for women to worship in the mosque with men because of fears of unchastity, a condition that persisted till the 1960s (Ingrid, 2006). These two scholars clearly bring out the fact that identity is changeable with time and therefore not stable. Some liberal Muslim scholars as well as many western scholars have proposed a change in Islamic concepts especially in regards to identity of Muslim women (Hadadd, 2006). Other western critics have condoned the position imposed on women identity in Islam as a way of maintaining the identity as unchangeable (Garton, 2006).

In regard to language, western scholars argue that various culture have their own languages. This is Contrary to the preference of use of Arabic language as Islamic identity In different places, language changes, though belief in same God may be there but the way in which this belief is presented is not restricted to a particular language but is varied. According to a western scholar (Asraf, 2005), there has been a contention regarding the use of English language in teaching the Muslims. This is because the use of Arabic language is an Islamic identity. Furthermore, Asraf (2005:104) further argues that, the acceptance of the use of the English language in teaching Muslim students will be beneficial for the purposes of acquiring contemporary knowledge. This is one aspect of the Islamic identity that can be changed due to the changing times.

According to a Vietnamese teacher of English as a second language, Le ha Phan (2008) , ’Teachers are seen to be fastening their identities to particular spaces and times, and then unfastening them as circumstances alter, and then refastening them again as they talk of and justify their beliefs. This theory sits well with the notion that Vietnamese teachers have a common core identity but ever changing additional identities.’ This means that the Identity is actually not stable and is changeable with changing time and date.

In conclusion, since identity cannot be separated from man, both the Muslim scholars and the Western scholars have a single agreed fact, the fact that some elements of identity do change with time and place. In regards to the stability of identity, the Muslim scholars believe in certain identity elements as being unchangeable, yet western scholars have show that some of those elements have actually been changed or modified quite considerably with time.

It is therefore a question that remains open and with no particular clearly defined answer. In our argument and based on the facts highlighted from the various sources and the wide range of scholars, we can conclude that identity is not stable. This is because with change in time and place then it is possible to change identity.