The Politics of Gratitude: Affect and Authority in EFL Writing at the University Threshold

The Politics of Gratitude: Affect and Authority in EFL Writing at the University Threshold

Abstract

This qualitative study explores expressions of gratitude and apology in self-assessment essays written by Korean university students enrolled in an English for Specific Purposes (ESP) course. Positioned at the threshold between classroom and evaluation, these texts provide insight into how affective language—especially "thank you," "I'm sorry," and "I tried"—functions not simply as performance but as a relational gesture shaped by Korean cultural ethics, Confucian teacher-student dynamics, and second-language anxieties. Through thematic discourse analysis of approximately 50 student essays, gratitude emerges as a form of pedagogical affect: a social and moral expression that enacts humility, responsibility, and relational closure. Drawing on affect theory (Ahmed, 2004; Berlant, 2011) and Korean relationality frameworks (Moon, 2024; Kwak & Cheng, 2024; Kim & Yun, 2007), these expressions of gratitude invite recognition not as formulaic flattery or L2 filler, but as ethical labor embedded in EFL classroom life. This study suggests possibilities for broader recognition of affective literacy as a mode of cross-cultural engagement and learner identity formation in academic English contexts.

Keywords: EFL writing, Korean pedagogy, affect theory, gratitude, self-assessment, relationality

Introduction

At the end of each semester in my English for Specific Purposes course at a Korean university, students submit self-assessment essays justifying the grade they believe they deserve. While ostensibly an exercise in argumentative writing and self-reflection, these texts consistently reveal patterns that extend far beyond grade justification. Student essays routinely open with apologies—"I'm sorry my English is not good"—and close with expressions of gratitude—"Thank you for teaching me this semester." Between these affective bookends, students construct careful arguments about their learning, often praising the instructor and the class while positioning themselves as humble recipients of knowledge.

In Western writing pedagogy, such expressions might be dismissed as formulaic politeness, anxiety-driven filler, or evidence of students' inability to engage critically with their educational experience. However, this interpretation risks overlooking the deep cultural and relational work these expressions perform. When viewed through the lens of Korean epistemology and relationality, these affective gestures emerge as sophisticated forms of ethical labor that construct and maintain pedagogical relationships while negotiating the complex terrain of academic English.

This study examines how Korean EFL students deploy gratitude, apology, and praise in self-assessment writing, exploring the possibility that these expressions constitute a form of affective literacy that deserves recognition as both culturally meaningful and pedagogically valuable. Rather than viewing such language as peripheral to "real" academic writing, this investigation considers understanding it as central to how Korean learners construct their ethical presence in English and navigate the emotional dimensions of second-language learning.

The research question guiding this investigation is: What meanings are carried by expressions of gratitude, apology, and praise in Korean EFL student self-assessment writing, and how might these affective expressions function as forms of relational and ethical labor within the classroom context?

Theoretical Framework

Affective Literacies and Pedagogical Emotion

This study draws on affect theory to understand how emotions function not as private, individual experiences but as social forces that circulate between bodies and create bonds of attachment and obligation. Sara Ahmed's (2004) work on the cultural politics of emotion provides a foundation for understanding how feelings like gratitude move between people, shaping relationships and creating communities. Ahmed suggests that emotions are not simply "in" individuals but rather circulate between subjects, creating surfaces and boundaries that define social collectives.

In pedagogical contexts, affect takes on particular significance. Lauren Berlant's (2011) analysis of cruel optimism reveals how emotional attachments can both sustain and constrain subjects, particularly in relationships marked by power differentials. Applied to the classroom, gratitude can function simultaneously as consolation, offering comfort and connection, and containment, potentially limiting students' ability to critique or challenge pedagogical structures.

Unlike general emotional intelligence, which focuses on internal emotional awareness and regulation, affective literacy emphasizes the communicative and relational dimensions of emotion: how feelings are expressed, interpreted, and negotiated in social and cultural contexts. For EFL students, developing affective literacy involves learning not just the linguistic structures of English but the emotional registers and relational expectations of academic discourse. This process becomes particularly complex when students' home cultural frameworks for expressing affect differ significantly from target language expectations.

Korean Epistemology and Relational Ontology

To understand the cultural dimensions of affect in Korean EFL writing, this study turns to recent scholarship on Korean epistemology and relationality. Moon (2024) advocates for centering local epistemologies in research with Korean participants, noting that Korean ways of knowing emphasize relationality, interdependence, and collective harmony over individual assertion and critique. This epistemological orientation shapes how Korean students approach academic tasks, including self-assessment writing.

Kwak and Cheng's (2024) edited volume on relationality across East and West provides crucial theoretical grounding for understanding Korean approaches to interpersonal connection. Their framework emphasizes that Korean relationality operates through principles of jeong (affective bonds), nunchi (social awareness), and hierarchical respect that prioritize group harmony and face-saving over individual expression. In educational contexts, these principles manifest as deep respect for teacher authority, collective responsibility for classroom harmony, and careful attention to maintaining appropriate emotional register.

Kim and Yun's (2007) analysis of relational dialectics in Korean social networks demonstrates how these cultural values translate into contemporary communicative practices. Their study of "cying" (a Korean-English hybrid expressing sadness and empathy) reveals how Korean speakers deploy affective language to create and maintain social bonds, even in digital contexts. This work illuminates how gratitude and apology might function not merely as politeness strategies but as fundamental tools for relational maintenance and identity construction.

Confucian Heritage and Teacher-Student Ethics

Scholarship on Korean philosophy and communication suggests that the teacher-student relationship in Korean contexts carries particular moral weight rooted in Confucian educational traditions (Yum, 1987). Within this framework, teachers are positioned as benevolent authorities deserving of respect, loyalty, and gratitude, while students are expected to demonstrate humility, diligence, and appreciation. This dynamic shapes not only Korean classroom behavior but also written communication between students and instructors, even when the instructor is not Korean (Robinson, 2003).

Recent scholarship on Korean academic writing complicates simplistic interpretations of Confucian hierarchy as mere submission (Kim, 2017; Lee, 2021). These relationships might be better understood as involving mutual obligation and care, where gratitude serves as recognition of the teacher's effort and investment rather than simple deference to authority. Students' expressions of appreciation acknowledge the emotional labor teachers provide while positioning themselves as worthy recipients of such care.

Decolonial Approaches to Gratitude

To avoid reproducing deficit perspectives on Korean students' affective expressions, this study adopts a decolonial approach to gratitude that recognizes it as a form of knowledge and relational practice rather than mere politeness or anxiety. Santos' (2014) concept of "epistemicide"—the systematic destruction of alternative ways of knowing—illuminates how dismissing students' affective expressions as inappropriate or irrelevant participates in the erasure of Korean epistemological frameworks. Following hooks' (1994) call for pedagogies that honor students' cultural ways of knowing, this framework considers gratitude not as indebtedness or submission but as communal recognition and care work.

This perspective becomes particularly important when working with linguistically marginalized students who navigate complex power dynamics in English-medium educational contexts. Their expressions of gratitude may represent sophisticated forms of agency and resistance, creating space for their cultural values within dominant academic discourse while maintaining dignified relationships with instructors.

Context and Methodology

Research Site and Participants

The data emerges from 75 first-year students in an ESP course for welfare administration majors at a Korean university. These students were learning disciplinary English with a non-Korean instructor who had over a decade of experience in Korean higher education—crucial context for understanding the cultural dynamics at play.

Students in this context face multiple layers of challenge: they are developing disciplinary knowledge in welfare administration while simultaneously navigating academic English requirements. Most have studied English for six or more years but report anxiety about their speaking and writing abilities, particularly in academic contexts.

Data Collection

Data for this study consists of approximately 75 self-assessment essays collected at the end of term via Google Forms. The assignment prompt asked students to "Write a five-paragraph essay justifying the grade you believe you deserve in this course. Consider your participation, assignments, improvement over the semester, and overall engagement with course material." Essays ranged from 300 to 800 words and were submitted during the final week of each semester. Students were encouraged to write in English.

This prompt was intentionally designed to encourage argumentative writing while providing space for reflection. Prior to this assignment, students completed a variety of tasks to build their essay, critical thinking, and analysis skills.

Analytical Approach

Analysis proceeded through iterative thematic coding focused on affective expressions and their positioning within essays. Initial coding identified all instances of gratitude, apology, praise, and self-deprecation, noting their placement (opening, body, closing) and linguistic features. Subsequent analysis examined the relational work these expressions performed, drawing on the theoretical frameworks outlined above.

The analytical process involved three phases: first, descriptive coding to identify patterns in affective language; second, interpretive analysis to understand the cultural and relational functions of these expressions; and third, theoretical integration to connect findings with broader frameworks of Korean epistemology and affect theory.

Findings

Analysis revealed three primary patterns in students' affective expressions: gratitude as relational closure, apology as ethical positioning, and praise as moral testimony. Each pattern serves distinct but overlapping functions in constructing appropriate teacher-student relationships and demonstrating cultural competence within the academic context.

Gratitude as Closure and Relational Care

The most consistent pattern across student essays was the use of gratitude expressions in closing paragraphs. These ranged from simple "thank you" statements to more elaborate expressions of appreciation:

"Thank you for teaching me this semester. I learned many things about social welfare and also about myself."

"Thanks for your effort and patience. I will study harder next time."

"I want to say thank you to professor for helping me improve my English and understand social welfare concepts."

These closing expressions appear to function as more than polite convention; they serve as ritual boundary markers that formally complete the learning relationship with grace and recognition. The gratitude acknowledges the emotional and intellectual labor the instructor has invested while positioning the student as a grateful recipient who recognizes this investment.

Significantly, these expressions often include forward-looking elements ("I will study harder next time") that maintain the relationship beyond the current semester. This temporal extension suggests that students view gratitude not as ending the relationship but as ensuring its positive continuation.

Apology as Ethical Positioning

Student essays frequently opened with or included apologetic expressions that positioned the writer as humble and aware of their limitations:

"I'm sorry that my English is not good enough to express everything I want to say."

"I know I should have participated more in class discussions. I apologize for my shy personality."

"Sorry for making mistakes in my assignments. I tried my best but know it wasn't perfect."

Rather than indicating guilt or inadequacy, these expressions seem to function as ethical positioning that acknowledges the teacher's standards while claiming space for imperfect but earnest effort. The apologies demonstrate nunchi—social awareness of classroom expectations—while creating room for the student's genuine attempts to meet those expectations.

These apologetic openings also appear to serve a face-saving function, preemptively addressing potential criticism while affirming the teacher's authority to evaluate. By acknowledging their limitations, students demonstrate appropriate humility while simultaneously claiming credit for their efforts within those constraints.

Importantly, these apologies are typically followed by accounts of specific efforts and improvements, suggesting that they function not as self-deprecation but as contextualizing frames that highlight growth and engagement despite acknowledged challenges.

Praise as Moral Testimony

Throughout their essays, students consistently praised the instructor, course materials, and learning experience, often positioning these positive evaluations as evidence of their own engagement and growth:

"This class was very helpful for my future career. Professor explained everything clearly and gave us many chances to practice."

"I enjoyed learning about social welfare policies. The way you taught made difficult concepts easy to understand."

"This course changed my thinking about helping people. I appreciate the professor's passion for teaching."

These expressions of praise seem to function as moral testimony that validates the instructor's pedagogical choices while demonstrating the student's capacity for appropriate recognition and appreciation. Rather than empty flattery, they represent sophisticated relational work that maintains classroom harmony while providing specific evidence of learning and engagement.

The specificity of much of this praise, referencing particular teaching methods, assignment types, or conceptual insights, suggests genuine reflection rather than formulaic politeness. Students use praise strategically to demonstrate their attention and engagement while contributing to a positive classroom atmosphere that benefits all participants.

Notably, praise expressions often embed implicit self-assessment within recognition of teaching quality. By crediting the instructor with making learning possible, students position themselves as active learners who recognize and respond to good teaching, thereby claiming competence and growth within an appropriately humble frame.

Discussion

The patterns identified in Korean EFL students' self-assessment writing reveal sophisticated forms of affective literacy that serve multiple cultural, relational, and pedagogical functions. Rather than viewing these expressions as peripheral to academic discourse, these findings suggest they represent central features of how Korean learners construct ethical presence in English-medium educational contexts.

Affective Literacy as Cultural Competence

Students' deployment of gratitude, apology, and praise demonstrates their developing competence in managing the affective dimensions of academic English. This competence involves not only linguistic knowledge—knowing how to say "thank you" or "I'm sorry"—but cultural knowledge about when, how, and why such expressions are appropriate or necessary.

From a Korean epistemological perspective, these affective expressions represent sophisticated applications of relational principles including jeong (emotional bonds), nunchi (social awareness), and appropriate hierarchical respect. Students use English language structures to enact Korean cultural values, creating hybrid forms of academic discourse that honor both linguistic and cultural competencies.

This finding challenges deficit perspectives that view non-native speakers' affective expressions as evidence of linguistic or cultural inadequacy. Instead, it suggests that successful L2 development involves learning to navigate multiple cultural frameworks simultaneously, deploying appropriate affective registers for different communicative contexts.

Relational Pedagogy and Emotional Labor

The affective patterns in student writing illuminate the extensive emotional labor involved in cross-cultural pedagogical relationships. Students work to maintain appropriate relationships with instructors while managing their own anxiety, uncertainty, and cultural dislocation. Their expressions of gratitude, apology, and praise represent forms of care work that contribute to classroom harmony and mutual respect.

This emotional labor becomes particularly significant in EFL contexts where students navigate not only linguistic challenges but cultural differences in educational expectations and relationships. Their affective expressions serve as bridges between home cultural values and target academic culture, creating space for authentic relationship while meeting institutional expectations.

Teachers in such contexts also perform emotional labor, though this is often invisible or undervalued in pedagogical discussions. Student expressions of gratitude and appreciation provide important recognition of this labor while contributing to the relational sustainability of cross-cultural teaching.

Decolonial Implications

Understanding Korean students' affective expressions through decolonial lenses reveals them as forms of knowledge and agency rather than mere politeness or anxiety. Students use gratitude strategically to claim space for their cultural values within academic English while maintaining dignified relationships with instructors and institutions.

This perspective challenges assimilationist approaches to L2 writing instruction that might seek to eliminate "inappropriate" affective expressions in favor of more "objective" academic discourse. Instead, it suggests that successful intercultural pedagogy involves creating space for diverse forms of affective literacy while supporting students' development of multiple discursive competencies.

The decolonial reading also highlights how students' expressions of gratitude and appreciation can function as forms of resistance to deficit perspectives on their linguistic and cultural competence. By positioning themselves as grateful learners rather than deficient language users, students claim agency and dignity within potentially marginalizing contexts.

Implications

The findings of this study carry significant implications for EFL writing instruction and teacher education. These implications center on the possibilities for more culturally responsive approaches to academic literacy that recognize and value students' affective competencies.

Pedagogical Implications

EFL writing instruction might expand beyond traditional focuses on grammar, organization, and argumentation to include explicit attention to affective literacies and their cultural dimensions. This could involve helping students understand how emotional expressions function in different academic contexts while honoring their home cultural frameworks for relational communication.

Practical applications might include classroom discussions about cultural differences in expressing gratitude, apology, and appreciation; explicit instruction in the affective dimensions of academic genres; and assignment designs that create space for students' relational values while developing target academic competencies.

Assessment practices also invite reconsideration in light of these findings. Rather than penalizing students for "irrelevant" expressions of gratitude or apology, rubrics might recognize these as evidence of cultural competence and relational awareness, particularly in oral presentations and reflective writing assignments.

Teacher Education and Professional Development

Teacher preparation programs could include training in the cultural dimensions of affect and relationality, particularly for instructors working with international or multilingual students. This training might emphasize the positive functions of students' affective expressions while providing tools for supporting diverse forms of academic literacy development.

Professional development could focus on helping instructors recognize and respond appropriately to students' cultural frameworks for teacher-student relationships, including expressions of gratitude, deference, and appreciation that may feel unfamiliar or excessive to instructors from different cultural backgrounds.

Such training might also address the emotional labor involved in cross-cultural teaching, providing support for instructors as they navigate complex relational dynamics while maintaining appropriate professional boundaries and pedagogical effectiveness.

Limitations and Future Research

This analysis relied primarily on written texts, potentially missing important dimensions of how gratitude and relational affect function in spoken classroom interaction. Multimodal studies incorporating classroom observation, interviews, and oral presentations would provide richer understanding of students' affective competencies and their pedagogical implications.

Additionally, this study focused specifically on Korean students' cultural frameworks, but many EFL classrooms include students from diverse cultural backgrounds with different approaches to expressing affect and managing relationships. Comparative studies examining how students from various cultural contexts navigate similar pedagogical challenges would contribute valuable insights for intercultural pedagogy.

Conclusion

This study challenges deficit perspectives on Korean EFL students' expressions of gratitude, apology, and praise, revealing these affective dimensions of writing as sophisticated forms of cultural competence and relational labor. Rather than dismissing such expressions as formulaic politeness or anxiety-driven filler, these findings suggest recognizing them as evidence of students' developing affective literacies and their sophisticated navigation of cross-cultural academic contexts.

The findings demonstrate that gratitude in Korean students' self-assessment writing functions not as submission or inadequacy but as ethical positioning that maintains appropriate relationships while claiming space for cultural values within academic English. Students' expressions of appreciation, apology, and praise represent forms of care work that contribute to classroom harmony, demonstrate cultural competence, and create bridges between home and target cultural frameworks.

For EFL pedagogy, these insights suggest the possibility of more culturally responsive approaches that recognize and build upon students' affective competencies while supporting their development of diverse academic literacies. Rather than requiring students to abandon their relational values in favor of supposedly objective academic discourse, effective intercultural pedagogy might create space for multiple ways of being and knowing within academic English.

The politics of gratitude in EFL writing thus extends beyond individual student choices to encompass broader questions about whose knowledge and ways of being are valued in international education. By recognizing Korean students' affective expressions as forms of expertise rather than deficiency, possibilities emerge for more inclusive and effective cross-cultural pedagogy that honors both linguistic diversity and relational complexity.

In this light, expressions of gratitude become not peripheral features of student writing but central elements of how learners construct their ethical presence in English, navigate complex power relationships, and contribute to the emotional sustainability of international educational contexts. Understanding and supporting these affective literacies represents important work in developing truly intercultural approaches to academic writing instruction that serve all students' learning and growth.

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