**3.4 Learning facilitation and evaluation**

In terms of learning facilitation Lockee [24] suggested that online community or digital application can have important contributions and teachers need to manage with technological consciousness. For example [25–27] argue for the integration of content, pedagogical and technological knowledge. Similarly, Herring, Koehler [26] suggest that technological integration encourages the development of content-specific components of the classroom environment, which benefits classroom qualities. The pedagogical movement in teacher education, on the other hand, encompasses the key transformative views in creating changes in classroom and community attitudes and actions. In addition, Elas, Majid [28] states that technological integration in English language instruction is necessary to facilitate proper teaching in a digital learning environment and that the concept of technological, pedagogical, and content (TPACK) assists English teachers and teacher educators in associating technology, pedagogy, and content knowledge. Valtonen, Sointu [29] focuses on the necessity for all instructors to have a variety of pedagogical and ICT skills to help students build 21st-century capabilities. Teachers' readiness to learn twenty-first-century skills and pre-service teachers' TPACK skills are developed when the TPACK framework is used as one of the flexible models in teacher education. Lehiste [30] focuses that how well teachers integrate their technical and content knowledge for classroom instruction affects students' learning. Furthermore, this study discovered that in-service teachers who received TPACK training improved their technology expertise and ICT integration in their classrooms. Rodríguez Moreno, Agreda Montoro [31] suggested the learning felicitation process will follow the current trends such as problem-solving, critical thinking, creativity, virtual synchronous and virtual synchro's mode of teaching and learning from which learners' autonomy can be ensured. Gyawali [32] stated face-to-face teaching-learning modalities, distance-based learning modalities and mobile teaching. Hence the post pandemic instructional activities shall be as:


Despite the inclusion of formative assessment in the curricular design and policy papers, the evaluation system is still dependent on terminal and unit-based written

examinations. Baral, Luitel [33] assert that, while traditional teaching and evaluation procedures are preferred by teachers, students, and the educational system, alternative modes of evaluation are required, emphasizing the need for a paradigm shift in the evaluation system that can assess students' behavior, creativity, critical thinking, softskills, and life-skills to make learners self-sufficient in their practical lives. Students' low creativity, lack of critical thinking and collaboration, rote learning, dropouts, and challenges in learning achievement are all major pitfalls. The post-pandemic situation will develop learner autonomy, collaborative learning situation, learners participation, interaction to the theme-based realities and critical and creative activities as suggested by [34]. Hence formative and performance-based evaluation systems including guardians' evaluation need to develop because the learners spend most of the time with a guardian at home as a result evaluation from the home strategy will be emerged.


## **3.5 Cultural ideology as pedagogical reformation**

People of various castes and communities have a strong desire to retain their languages and cultural identities as a source of cultural pride since language generate and preserves culture, and culture interacts within the language system. Gurung [35] claimed, for example, that the Nepalese Gurung community intended to create uniformity in their language script to preserve and promote their cultural and ethnic identity for future generations, since they were concerned that many Gurungs were living in detached countries without exercising their spoken and written languages, and that many Nepalese youths were studying Korean and Japanese in order to work overseas. Similarly, according to Katuwal [36], Khas is a primary source of the current Nepali language spoken by Chhetris, Bahuns, Thakuris, and Dalits. Many indigenous languages in Nepal's Karnali province, including Surel, Sanskrit, Hayu, Pahari, Meche, Jirel, Dhimal, and Kumal, needed promotion and attention because they were on the verge of extinction due to a scarcity of speakers to preserve the cultural communications in these ancestral language varieties.

Some researchers contend that cultural identity encompasses more than only language preservation, claiming that many parts of culture can be replicated. For example, Chapagain [37] stated that the Raute tribe of Nepal showed their distinct cultural identity through their clothing, habits, and traditional belief system, and that they saw the world differently and cherished their nomadic nature.

Silwal [38], on the other hand, claimed that the Raute people and their offspring did not understand Nepali since they had established their nomadic lifestyle and cultural identity through the Raute linguistic system. As a result, the language system can influence how a community's cultural identity is presented.

These findings show the connection between language and cultural identity, with language loss posing a threat to people's cultural identities. As a result, people from specific cultures wish to promote their language system to maintain their ethnic dignity and cultural pride.

## **3.6 Acculturation model of language teaching and learning**

Students' cultural identity is associated with the language teaching and learning process because recognizing language elements supports the learners to adapt various cultural sign, symbols and actions with societal consciousness in the new cultural context. Li [39] emaphasised that cultural transformation can be developed through teaching and learning about diverse linguistic features of a language that empowers language learners against linguistic and cultural hegemony. Likewise, Freire [40] emphasised about the multicultural and multilinguistic instruction that can develop cultural awareness, socio-political consciousness, and social actions to foster the cultural identity of the individuals. Nevertheless, Pinto and Araújo e Sá [41] state that language and development of cultural identity do not promote to each other however they develop continuously in the society overcoming various perspectives. On the contrary, the study of Donitsa-Schmidt and Vadish [42] emphasized that language proficiency and cultural assimilation supported North American students to understand the Hebrew language in the Israeli socio-cultural context and to establish a new Israeli cultural identity while staying there. The above literature, therefore, describes that developing language competency through language learning is one of the major factors to trace the cultural identity of language learners. It helps to promote them to assimilate into a new cultural context.

#### **3.7 Cross-cultural identity and language transmission**

The communication using a particular mother tongue in a family and community supports for learning the fundamental values, cultural beliefs, historical traditions and distinct cultural identity. Therefore, Language transmission can be the foundation for cultural transmission developing cultural consciousness to the human generations. Gelman and Roberts [43] reported that language can be the dominant factor of cultural transmission in the society which can exchange cultural skills and mental system of the people. Similarly, Kinzler, Corriveau [44] explained that mother tongue can be one of the socio-cultural identity markers of human beings because more than 6000 human languages exist in the world were mostly learned by the people in their early childhood.

Some researchers have reported that language learning can be challenging when people migrate from one place to another place. For example, the study of Bhugra [45] reported that people can experience socio-economic problems and cultural alienation to adjust in the new environment when they shifted from one sociocultural background to the next linguistic and socio-cultural background. Language learning can be challenging which can create problems to develop a distinct cultural identity. However, the study of Miller and Collette [46] stressed that individuals can develop their multicultural identity even they migrated in the multicultural community because they can learn the languages of the target culture and develop the required skills to function in the new socio-cultural context with the feeling of pride on their own culture at the same time.
