Understanding Classroom Management Problems through Clear Instruction-Giving

Affective Filter, British Council, Classroom Management, ELT, Instruction-Giving, Learner Engagement 0 comments

Clarity into classroom instruction

AI-generated picture by Prof. Jonathan Acuña Solano in January 2026

Introductory Note to the Reader

I must confess that I do not always have the luxury of time to engage fully in online, asynchronous courses, even when they are offered by institutions as reputable as the British Council. Between teaching, curricular development, and ongoing academic responsibilities, time is often a scarce resource. Yet, learning remains an intellectual pleasure that I consciously choose to prioritize, carving out moments for reflection and professional growth whenever possible.

Classroom management is one of those recurring “problems” that surface from time to time in any teaching career, regardless of experience or context. Rather than viewing it as a weakness, I see it as an invitation to pause, reflect, and reassess our pedagogical decisions. For this reason, engaging with this course and exchanging ideas with fellow practitioners felt not only relevant but necessary. Reflecting on instruction-giving, in particular, has reminded me that many classroom challenges originate not in learner behavior, but in how we frame, communicate, and scaffold learning tasks. Sharing these reflections is, therefore, part of an ongoing commitment to thoughtful, evidence-informed teaching.

Jonathan Acuña

Understanding Classroom Management Problems through Clear Instruction-Giving

Abstract

Clear instruction-giving is a foundational yet frequently underestimated aspect of effective classroom management in English Language Teaching (ELT). Drawing on insights from the British Council’s Teaching English: Managing Learners and Resources course and Jim Scrivener’s instructional framework, this paper examines how unclear instructions contribute to classroom management problems and learner disengagement. Through reflective practice and classroom-based evidence, the discussion highlights learner involvement, demonstration, repetition, and affective considerations as key strategies for minimizing misunderstanding. The paper argues that clear instructions not only facilitate task success but also lower learners’ affective filter, promote participation, and sustain lesson momentum, particularly in communicative language teaching contexts.

Keywords:

Classroom Management, Instruction-Giving, ELT, Learner Engagement, Affective Filter, British Council

Resumen

La claridad en la formulación de instrucciones constituye un aspecto fundamental, aunque con frecuencia subestimado, de la gestión eficaz del aula en la enseñanza del inglés como lengua extranjera (ELT). A partir de los aportes del curso TeachingEnglish: Managing Learners and Resources del British Council y del marco pedagógico propuesto por Jim Scrivener, este trabajo analiza cómo las instrucciones poco claras contribuyen a problemas de manejo del aula y a la desmotivación del estudiantado. Mediante la práctica reflexiva y evidencia basada en el aula, la discusión destaca la participación activa del alumnado, la demostración, la repetición y los factores afectivos como estrategias clave para minimizar los malentendidos. Se sostiene que unas instrucciones claras no solo facilitan el logro exitoso de las actividades, sino que también reducen el filtro afectivo, promueven la participación y mantienen el ritmo de la clase, especialmente en contextos de enseñanza comunicativa de la lengua.

Resumo

A formulação de instruções claras é um aspecto fundamental, embora frequentemente subestimado, da gestão eficaz da sala de aula no Ensino de Inglês como Língua Estrangeira (ELT). Com base nas contribuições do curso TeachingEnglish: Managing Learners and Resources do British Council e no enquadramento pedagógico proposto por Jim Scrivener, este artigo analisa como instruções pouco claras contribuem para problemas de gestão da sala de aula e para a falta de envolvimento dos alunos. Por meio da prática reflexiva e de evidências obtidas em sala, a discussão destaca o envolvimento dos alunos, a demonstração, a repetição e os fatores afetivos como estratégias-chave para minimizar mal-entendidos. O artigo defende que instruções claras não apenas facilitam o sucesso das atividades, mas também reduzem o filtro afetivo, promovem a participação e sustentam o ritmo da aula, especialmente em contextos de ensino comunicativo da língua.

Introduction

In English Language Teaching, classroom management is often associated with discipline, behavior control, or authority. However, a more pedagogically sound perspective recognizes that many classroom management problems originate not from learners’ attitudes but from instructional breakdowns. As emphasized in the British Council course Teaching English: Managing Learners and Resources, “the aim of instructions is to make sure that learners understand the activity that you're asking them to do” (British Council, n.d.). When instructions are unclear, even well-designed activities may fail.

This paper (my blog post #515) explores the relationship between instruction-giving and classroom management, arguing that clear, well-sequenced, and learner-centered instructions significantly reduce confusion, frustration, and disengagement. Drawing on British Council guidelines, Jim Scrivener’s (2005) five-step framework, and reflective classroom experience, the discussion demonstrates how effective instruction-giving supports inclusive participation, cognitive processing, and emotional safety in the ELT classroom.

The Consequences of Unclear Instructions

Unclear instructions can undermine classroom dynamics almost immediately. The British Council outlines several common problems that arise when instructions are poorly delivered, including whole-class confusion, learner inattention, frustration, and ineffective task execution. These issues often lead teachers themselves to become impatient, further escalating tension and reducing instructional quality. Students’ affective filter will be affected by poorly provided instructions to execute a task.

From my teaching practitioner’s perspective, the impact is immediate and tangible. As I reflect in my own teaching practice, “The moment an activity is not fully understood by learners, it is bound to fail” (Acuña 2026). This failure is not always due to linguistic difficulty but often to the lack of cognitive processing time or insufficient conceptual checking. Without explicit confirmation of understanding, teachers may incorrectly assume comprehension and proceed, only to find that learners are disengaged or off task.

Furthermore, unclear instructions disproportionately affect weaker learners, who may already be operating near the limits of their linguistic or cognitive capacity. When instructions are delivered too quickly or with complex language, these learners “fall behind,” reinforcing inequity and increasing anxiety (a high affective filter). As the British Council notes, effective instructions help “ensure that all learners understand and are able to take part” and “help learners stay focused and, therefore, avoid disruption” (British Council, n.d.).

Instruction-Giving as a Classroom Management Strategy

Rather than viewing instruction-giving as a procedural necessity, it should be understood as a proactive classroom management strategy. Clear instructions structure learner behavior, channel attention, and set expectations for participation. The British Council proposes several strategies to enhance instructional clarity, including learner involvement, repetition, written support, demonstration, non-verbal communication, and pace control.

Among these, learner involvement plays a critical role. Reflecting on my own recorded teaching practice with low B1 learners, I observed that “repetition, clarification, and checking for understanding” were central to task success (Acuña 2026). Demonstrating the activity myself and then inviting a high-performing student to model it increased clarity while simultaneously fostering peer engagement. Even in an online environment, these strategies ensured that “activities flowed smoothly.”

This reflective process highlights an essential principle: instruction-giving is not a monologic act but an interactive one. Learners must be cognitively and emotionally involved in the process for instructions to be effective. When students are invited to demonstrate, paraphrase, or predict task outcomes, instructions become shared knowledge rather than teacher-owned discourse.

Affective Factors and Learner Engagement

Instruction-giving also intersects with affective variables in second language acquisition. As Krashen’s affective filter hypothesis suggests, anxiety, low motivation, and lack of confidence can impede language acquisition. In my reflection, I note that “learner involvement is the result of a strongly built rapport with the students, which in turn is the evidence we teachers want to see whenever we talk about Krashen’s affective filter” (Acuña, personal reflection).

Clear instructions reduce uncertainty, which in turn lowers anxiety. When learners know exactly what is expected of them, they are more willing to take risks, particularly in speaking or communicative tasks. Conversely, vague instructions can cause learners to withdraw, remain silent, or rely excessively on peers, thereby limiting individual language production.

Thus, instruction-giving is not merely a technical skill but an affective one. It communicates respect, care, and pedagogical intentionality. When teachers allocate time for demonstration, clarification, and checking, they signal that learner success matters more than lesson speed or coverage.

British Council Principles for Effective Instructions

The British Council’s practical recommendations reinforce this learner-centered approach. Among their key suggestions are: “Showing is better than telling,” “Keep instructions short and simple,” and “Check that learners understand” (British Council, n.d.). These principles emphasize economy of language, multimodal input, and formative monitoring.

Consistency also plays a vital role. By using familiar phrases and instructional routines, teachers reduce processing load and allow learners to focus on task content rather than procedural decoding. Preparing instructions in advance further enhances clarity, as it encourages teachers to eliminate unnecessary information and anticipate potential misunderstandings.

Monitoring, meanwhile, provides immediate feedback on instructional effectiveness. A quick scan of the room, or breakout rooms in online settings, reveals whether learners are “doing what you want and how you want it” (British Council, n.d.). This formative check allows teachers to intervene early, preventing confusion from escalating into frustration.

Scrivener’s Five Steps toward Better Instructions

Jim Scrivener’s (2005) five-step framework offers a coherent synthesis of effective instructional practice. His emphasis on teacher self-awareness, preplanning, instructional clarity, demonstration, and comprehension checking aligns closely with the British Council’s recommendations.

Scrivener’s insistence on separating instructions from classroom “chit-chat” is particularly relevant in communicative classrooms, where informal interaction is frequent. Creating silence, establishing eye contact, and adopting an authoritative yet supportive tone ensure that instructions are received as important information rather than background noise.

Of particular relevance to my teaching context is Scrivener’s fourth step: “Demonstrate rather than explain wherever possible” (Scrivener, 2005). Reflecting on this principle, I affirm that “if a picture is worth a thousand words, a demonstration in the classroom is worth more than a lengthy and, at times, misleading explanation” (Acuña 2026)). Demonstration externalizes expectations and reduces linguistic demand, making tasks accessible to learners at varying proficiency levels.

Conclusion

Clear instruction-giving lies at the heart of effective classroom management and successful language learning. As demonstrated through British Council guidelines, Scrivener’s framework, and reflective teaching practice, unclear instructions generate confusion, frustration, and disengagement, while effective instructions foster inclusion, focus, and learner confidence.

Ultimately, instruction-giving should be viewed as an intentional, learner-centered practice that integrates cognitive clarity and affective support. By prioritizing demonstration, checking understanding, and learner involvement, teachers not only improve task outcomes but also cultivate a classroom environment conducive to meaningful communication and sustained engagement. In this sense, effective instructions do not merely manage classrooms; they empower learners.

San José, Costa Rica

Sunday, January 18, 2026

📚 References

Acuña, J. (January 2026). Reflective journaling on instruction-giving and classroom management [Unpublished reflective notes]. TeachingEnglish: Managing learners and resources, British Council.

British Council. (n.d.). TeachingEnglish: Managing learners and resources – Module 1, Unit 2: Giving clear instructions. https://open.teachingenglish.org.uk/Team/UserProgrammeDetails/676892

Scrivener, J. (2005). Learning teaching (2nd ed.). Macmillan Education.

Handout Self-Evaluation - Clarity of Classroom Instructions

Handout Self-Evaluation - Clarity of Classroom Instructions by Jonathan Acuña

Understanding Classroom Management Problems through Clear Instruction-Giving by Jonathan Acuña

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Sunday, January 18, 2026

A Historical–Biographical Reading of Issus in The Gods of Mars

Blind Faith, Edgar Rice Burroughs, Historical–Biographical Criticism, Issus, John Carter, Religious Authority, Science Fiction, The Gods of Mars 0 comments

False Divinity Against Reason

AI-generated picture by Prof. Jonathan Acuña Solano in January 2026

Introductory Note to the Reader

After watching John Carter (2012), I must admit I felt disappointed by the way Hollywood chose to market and reshape Edgar Rice Burroughs’s story. While the film offers visual spectacle, it simplifies and alters key characters and ideological tensions, giving them a different twist that weakens the depth of Burroughs’s original vision. This feeling becomes stronger when one turns to The Gods of Mars, the second book in the saga, and encounters Issus and the full portrayal of the Holy Therns.

The contrast is striking. The Therns depicted in the novel are not merely mysterious or eccentric figures, as suggested in the film, but representatives of a deeply corrupt religious system built on deception, fear, and manipulation. Issus herself embodies a false divinity sustained by ritual and blind obedience. This discrepancy between page and screen may bewilder readers at first, yet it also offers valuable food for thought. It invites us to reconsider Burroughs’s intentions and to reflect on how adaptations can dilute or erase the ideological critique present in the original text.

This essay approaches The Gods of Mars from a historical–biographical perspective to explore how Burroughs, through John Carter’s actions and moral stance, criticizes religious authority that restricts free thought. By returning to the novel after encountering its cinematic adaptation, readers are encouraged to rediscover the complexity of Burroughs’s ideas and to engage more critically with the themes of faith, reason, and institutional power.

A Historical–Biographical Reading of Issus in The Gods of Mars

Abstract

This paper offers a historical–biographical analysis of Edgar Rice Burroughs’s The Gods of Mars (1913), focusing on the character of Issus as a symbol of false divinity and institutional religious corruption. Through John Carter’s consistent rejection of Issus’s claimed godhood, the novel critiques blind faith, the manipulation of belief, and the restriction of free thought imposed by religious authorities. Situating the novel within Burroughs’s personal skepticism toward organized religion and the broader cultural climate of the early twentieth century, this study argues that The Gods of Mars functions as both a critique of institutionalized belief systems and a defense of moral reasoning grounded in individual judgment, reason, and ethical action.

Keywords:

Edgar Rice Burroughs, The Gods of Mars, Issus, John Carter, Blind Faith, Religious Authority, Historical–Biographical Criticism, Science Fiction

Resumen

Este artículo presenta un análisis histórico-biográfico de The Gods of Mars (1913) de Edgar Rice Burroughs, centrado en la figura de Issus como símbolo de la falsa divinidad y de la corrupción institucional de la religión. A través del rechazo constante de John Carter a la supuesta divinidad de Issus, la novela critica la fe ciega, la manipulación de las creencias y la limitación del pensamiento libre impuesta por autoridades religiosas. Al situar la obra dentro del escepticismo personal de Burroughs hacia la religión organizada y del contexto cultural de principios del siglo XX, el estudio sostiene que la novela funciona como una defensa del juicio moral individual, la razón y la ética frente al poder ideológico.

Resumo

Este artigo apresenta uma análise histórico-biográfica de The Gods of Mars (1913), de Edgar Rice Burroughs, com foco na personagem Issus como símbolo da falsa divindade e da corrupção institucional da religião. Por meio da rejeição constante de John Carter à suposta divindade de Issus, o romance critica a fé cega, a manipulação das crenças e a restrição do pensamento livre imposta por autoridades religiosas. Ao contextualizar a obra no ceticismo pessoal de Burroughs em relação à religião organizada e no cenário cultural do início do século XX, o estudo defende que o romance promove a razão, o julgamento moral individual e a ética como alternativas à autoridade ideológica.

Edgar Rice Burroughs’s The Gods of Mars (1913) uses planetary romance not only for adventure but also for a strong criticism of religious power and the manipulation of faith. The character of Issus, worshipped as the supreme deity of Barsoom, becomes the center of Burroughs’s critique. From a historical–biographical perspective, Issus represents Burroughs’s distrust of institutions that claim spiritual authority while practicing deception. John Carter’s constant refusal to recognize her divinity reflects ideas that Burroughs himself expressed about the dangers of blind religious obedience. The Gods of Mars (1913) therefore becomes both a narrative of discovery and a warning against the uncritical acceptance of institutionalized belief.

Burroughs’s Beliefs

Burroughs’s personal writings and early life experiences help explain this perspective. He grew up in a period when many American thinkers openly questioned the reliability of organized religion. This environment probably helped shape his views on moral authority. Richard Lupoff notes that Burroughs “never trusted any structure that used the language of religion to hide human corruption” (1965, p. 82). When Issus introduces herself by announcing, “I am Issus, Goddess of Death and of Life Everlasting” (Burroughs, 1913, p. 214), Burroughs invites the reader to question how easily a powerful figure can claim the status of a deity. The dramatic contrast between her words and her violent actions makes her a symbol of the kind of religious hypocrisy Burroughs feared.

The novel also reflects Burroughs’s view that true morality should come from personal judgment rather than from dogmatic authority. John Carter functions as the voice of reason across the story’s plot, repeatedly refusing to accept divine claims without evidence. After witnessing the cruelty of Issus, he concludes, “No real god could delight in terror, slavery, and death” (Burroughs, 1913, p. 228). This moral clarity matches Burroughs’s own belief in rational ethics. Philip José Farmer explains that Burroughs “valued individual moral action over doctrinal obedience” (1972, p. 14). Carter is therefore not only a hero in the narrative sense but also a representative of Burroughs’s ethical worldview.

The Cultural Climate in Burroughs’s Time

The cultural climate of the early 20th century also supports this interpretation. Burroughs was writing during a time when scientific discoveries, social changes, and new philosophies challenged traditional religious structures. Historian John Taliaferro states that Burroughs lived in “an era of rising distrust toward religious structures that preached virtue but practiced power politics” (2010, p. 202). The worship of Issus mirrors this tension. On Barsoom, faith is based on tradition and fear rather than on genuine spiritual experience. The Holy Therns encourage this system because it gives them political and economic power. Burroughs uses this situation to explore how organized religion can become a tool for control when mixed with political ambition.

The Holy Therns themselves represent a hierarchical religious order that Burroughs criticizes through satire. They guard their secrets with violence, manipulate the innocent, and punish anyone who questions their teachings. Burroughs writes, “The Therns ruled by terror, and their goddess ruled them by a deeper terror still” (1913, p. 191). Their dependence on fear reflects Burroughs’s belief that institutions often rely on intimidation to preserve power. Scholar Gary Westfahl notes that Burroughs “saw religious institutions as human inventions that could easily turn into tools of domination” (2010, p. 56). This interpretation highlights how fear-based systems can crush free thought and moral independence.

Issus’s Symbolic Role

Issus herself is the ultimate expression of this misuse of faith. Although she presents herself as divine, she is described as cruel, petty, and deeply flawed. Her so-called divine behavior contradicts every moral principle she claims to represent. In this sense, Issus becomes an example of how a false god can rise to power by exploiting people’s desire for meaning, purpose in life, salvation, and the afterlife. Reading between the lines, one gets to understand that Burroughs suggests that institutions can create the illusion of holiness by controlling information, manipulating rituals, and using impressive titles. Her claim to be “Goddess of Death” demonstrates how she weaponizes religious identity to justify violence.

The name “Issus” also plays an important symbolic role. While Burroughs never stated that the name intentionally resembles “Jesus,” the phonetic similarity invites reflection. Burroughs’s novel encourages readers to consider how easily divine names can gain authority simply through tradition and, in this case, pronunciation. Lupoff points out that Burroughs “used symbolic naming to challenge readers’ assumptions about authority and legitimacy” (1965, p. 93). The name Issus therefore acts as a linguistic tool that questions how societies label certain figures as divine and others as fraudulent.

The Barsoomians’ Pilgrimage

Another important element in the narrative is the theme of pilgrimage. The journey that Barsoomians take to the Valley Dor resembles religious pilgrimages on Earth, yet it leads not to salvation but to slavery and eventually to death. Burroughs uses this inversion to criticize the idea that following sacred paths without question guarantees spiritual reward. In fact, the symbology linked to the Valley Dor becomes a reminder of how institutions can create false notions of paradise and a better afterlife to control the population. The tragic fate of the pilgrims shows how easily hope can be manipulated.

Burroughs’s critique also includes commentary on imperial and racial ideologies. Issus maintains a rigid hierarchy in which certain groups are considered “lesser races.” She declares that “before Issus, all inferior beings must crawl” (Burroughs, 1913, p. 220). This hierarchical language reflects the racial thinking prevalent during Burroughs’s time, especially in colonial contexts. Erling Holtsmark argues that Burroughs “linked false religion with systems of racial and political oppression” (1981, p. 118). By portraying Issus as the center of these oppressive systems, Burroughs criticizes how religion can be used to justify inequality.

The Unmasking of Issus

The dramatic unmasking of Issus is one of the most important moments in the novel. When John Carter discovers that the “goddess” is only a mortal woman, the entire religious structure of the first-borns and the rest of Barsoomians collapses. Burroughs writes that Issus becomes “a frightened old woman who had lost her power” (1913, p. 307). This revelation symbolizes not only the defeat of an individual but the fall of a corrupt institution that has pulled everyone’s threads as if everybody was a puppet. This point in the story’s plot also suggests that systems built on deception can only survive as long as the truth remains hidden.

Carter’s discovery also frees the people of Barsoom from centuries of religious manipulation and blindfoldedness. Once the truth is revealed, the people can begin to rebuild their society on a foundation of reason rather than fear. Burroughs uses this moment to express hope that truth will triumph over false authority. The destruction of Issus becomes a metaphor for the liberation of the human mind from oppressive beliefs.

Faith and Reason

The narrative therefore suggests that genuine faith must be compatible with reason: Carter is a highly sensible and reasonable character in the story. It can be assumed that Burroughs is not rejecting spirituality itself but condemning institutions that demand obedience without offering moral substance. Through the contrast between Carter and Issus, he argues that true moral behavior comes from human compassion rather than doctrine. Carter’s actions, protecting the weak, questioning authority, and seeking truth, embody this ideal in the novel.

Ultimately, the Issus storyline serves as a historical–biographical mirror of Burroughs’s worldview. His skepticism toward religious structures, his belief in individual responsibility, and his exposure to early 20th-century debates about science and faith all shape the novel’s themes. The story becomes a critique of institutions that manipulate fear and tradition to maintain power. It also becomes a defense of personal moral judgment against ideological control.

Final Words

In conclusion, The Gods of Mars presents Issus as a symbol of religious hypocrisy, blind faith, and institutional corruption. A historical–biographical approach reveals that Burroughs used this story to reflect his own concerns about the misuse of religious authority. Through John Carter, he encourages readers to question institutions that promise salvation but deliver oppression. The novel argues that true morality emerges not from divine claims but from reason, integrity, and ethical action.

San José, Costa Rica

Saturday, January 17, 2026

📚 References

Burroughs, E. R. (1913). The Gods of Mars. A. C. McClurg.

Farmer, P. J. (1972). Tarzan Alive: A Definitive Biography of Lord Greystoke. Doubleday. https://es.scribd.com/document/845775367/OceanofPDF-com-Tarzan-Alive-Philip-Jose-Farmer

Holtsmark, E. (1981). Edgar Rice Burroughs. Twayne Publishers. https://books.google.co.cr/books/about/Edgar_Rice_Burroughs.html?id=MP4OAQAAMAAJ&redir_esc=y

Lupoff, R. E. (1965). Edgar Rice Burroughs: Master of Adventure. Canaveral Press. https://cincinnatilibrary.bibliocommons.com/v2/record/S170C1088580

Taliaferro, J. (2010). Tarzan Forever: The Life of Edgar Rice Burroughs. Scribner.

Westfahl, G. (2010). The Greenwood Encyclopedia of Science Fiction and Fantasy. Greenwood Press. https://archive.org/details/greenwoodencyclo0000unse_k2b9

Character Profiling

Characters in the Gods of Mars by Jonathan Acuña