Textbooks as Value-laden: A Critical Discourse Analysis of Moral Values Representation in Primary School EFL Textbooks

The inculcation of moral values in English textbooks, particularly in primary schools, has been a global concern in recent decades due to English’s g rowing importance as a global lingua franca and the impact it carries. Hence, the present study aimed to: (1) elucidate the realisation of moral values discursively represented in three primary school English textbooks entitled English Chest 1, 2 and 3, and (2) determine the extent of the textbooks’ contents in teaching the moral values. Fairclough’s (1995, 2013) framework of Critical Discourse Analysis (CDA) integrated with Kress & Van Leeuwen’s (2006) Visual Grammar Theory (VGT) was applied to elucidate the depiction of moral values in the textbooks. Additionally, Isaacs’ (2001) framework of Developmental Moral Values and Smetana’s (2006) Social Domain Theory were also adopted to look at how the contents of the textbooks teach moral values. The results show that (1) modesty (8,99%), curiosity (8,44%), perseverance (7,08%), and friendship (6,53%) are the most frequently occurring values in the three EFL textbooks. (2) The discursive


Introduction
Textbooks are designed as a central resource for both teachers and students in the teaching and learning process (Hadar & Ruby, 2019).They occupy the most important position in the teaching and learning process since they are not only a source for obtaining specified goals and knowledge in terms of the students' needs (Cunningsworth, 1995) but also communicate information, values, and behaviors (Gebregeorgis, 2017;Setyono & Widodo, 2019).Importantly, textbooks serve a vital role in shaping morally prevalent societal values and beliefs (Ide et al., 2018;Pratiwi et al., 2023).They are undisputedly considered a vehicle for certain social values and norms which likewise foster moral attitudes and behaviors (Canh, 2017;Smith & Sheyholislami, 2022).Therefore, they are the most significant carrier of moral values (Feng, 2017;Tan et al., 2018).
A similar concern has also been gained an important place in the Indonesian context.Even though English is no longer a compulsory subject in the current 2013 National Curriculum, however, several primary schools in Indonesia include English as a locally tailored subject (Lestariyana & Widodo, 2018;Sulistiyo et al., 2020a).It was figured out that there were still few studies that were carried out to investigate and discuss the inculcation of moral values into English textbooks in such a multicultural context as Indonesia (Lestariyana & Widodo, 2018;Qoyyimah, 2016;Puspitasari et al., 2021;Sulistiyo et al., 2020aSulistiyo et al., , 2020b;;Widodo, 2018;Widodo et al., 2018).Most of the studies (Lestariyana & Widodo, 2018;Pratiwi et al., 2023;Puspitasari et al., 2021;Qoyyimah, 2016;Setyono & Widodo, 2019;Sulistiyo et al., 2020aSulistiyo et al., , 2020b;;Widodo, 2018) have analysed and investigated the inculcation of moral values in Indonesian-produced English-as-a-Foreign-Language (EFL) textbooks.However, to our knowledge so far, there has been no study that attempts to investigate the inculcation of moral values in non-Indonesian-produced EFL textbooks, yet used widely in primary school classrooms in Indonesia.
Hence, the present study aims to fill the emphirical void by attempting to elucidate the representation of moral values in one of the non-Indonesian-produced EFL textbooks yet used widely in primary school classrooms in Indonesia through Critical Discourse Analysis (CDA henceforth).CDA elaborates the most effectively how a discourse expresses and produces social realities contextually bound to a certain ideological (values) system through the emergence of covert and overt signals (Johnson & McLean, 2020;Setyono & Widodo, 2019;Widodo, 2018).Since textbooks do not only communicate information and scientific knowledge across several disciplines, but also represent ideological, social, cultural, and even political assumptions (Fairclough, 1995(Fairclough, , 2013)).Therefore, CDA is best to be applied in order to reveal such representations in school textbooks (Giaschi, 2000;Setyono & Widodo, 2019;Widodo, 2018).Thus, the present study addresses the following research questions: 1.How are moral values represented in EFL textbooks for primary school?2. To what extent do the contents of the EFL textbooks promote and teach moral values?

Moral (Character) Education in Indonesia
Moral education has been reconfigured in numerous countries in recent years (Veugelers, 2010).It has been highlighted globally as the primary educational goal, even the most important one (Noddings, 2010), since it has the capacity to mold an individual's identity and sense of right and wrong (Halstead, 2010;Lickona, 1999).In Indonesia, the term 'moral education' is interrelatedly referred to as 'character education'.The underlying philosophy of this character education is comprehensive, encompassing both character and intellectual development (Kurniasih & Utari, 2016).Furthermore, this character education is meant to serve as a bridge to fulfilling the nation's values (Susilo et al., 2022) and placed as the foundation for achieving the vision of national development which is the establishment of a society defined by noble character, morality, ethics, culture, and civility based on the Pancasila ideology and the preamble to the Republic of Indonesia's 1945 Constitution (Puspitasari et al., 2021;Rokhman et al., 2014).

Textbooks as Value-laden
Educational institutions rely on educational media to fulfill the educational goals.English textbooks, as one of the educational media, play a pivotal role to the accomplishment of language education's socially transformational goal (Canh, 2017;Elmiana, 2019).Therefore, as students' primary source of contact with the world (Johnston, 2003), the contents of English textbooks must be developed in such a way that it promotes students' experiences whilst also encouraging communication, information, and moral awareness to enhance comprehension (Feng, 2017;Heinle, 2000).
By carefully analysing the contents of the textbooks, students can learn about universal moral values and human ideals embedded in them.Practically, English textbooks will also assist teachers in teaching morality through their contents by bringing moral issues to students' attention and making them the focus of education.That is why textbooks can be regarded as Indonesian Journal of English Language Teaching and Applied Linguistics, 8(2), 2023 value-laden because the materials often either explicitly or implicitly present and convey morally significant messages (Johnston, 2003).Thus, it has always been the destiny of textbooks to be a bridge between students and universal moral values (Sidhu, Kaur & Fook, 2018;Widodo, 2018).

CDA on Textbooks
Textbooks, without a doubt, reflect certain hidden ideologies and agendas tied to curriculum designers and education policymakers (Canh, 2017;Curdt-Christiansen, 2015;Widodo, 2018).Through textbooks, curriculum designers and education policymakers strive to attain and instill specific values, norms, and beliefs prevalent in society through covert messages upon both teachers and students.Simultaneously, Canh (2017) asserts that textbooks are the primary ideological carriers of society's dominant values, norms, beliefs, cultures, and attitudes (p.115).
Given the fact that certain moral values and cultural norms are covertly integrated with textbooks (English textbooks in particular), both teachers and students are often unaware of and occasionally fail to see them.Therefore, in order to reveal such implicit values and norms, Critical Discourse Analysis (CDA) is best to be employed since it deciphers and elucidates the intricate relationship between discourse and social underlying ideologies (Fairclough, 2013).CDA is a multi-functional approach to researching discourse that draws from a critical theory of language that looks at language as a social practice (Fithriani, 2022b;Johnson & McLean, 2020;Widodo, 2018).In more practical terms, CDA aims to explore the social function of language, describe the linguistic processes in social terms, and reveal ideological investments in a discourse by analyzing it at three levels: text (description of verbal, visual, or even both verbal-visual signs of a text), discursive practice (interpretation of a text's production, distribution, and consumption), and social practice (explanation of a text's position in society) (Fairclough, 1995).

Research Design
The present study employed Critical Discourse Analysis (CDA) as an analytical approach to elucidate the discursive realisation of moral values represented in the textbooks.CDA was best to be applied in this study because textbooks are viewed as pedagogical discourses containing a plethora of discursive meanings conveyed through verbal and nonverbal languages (Fairclough, 2013;Sulistiyo et al., 2020b;Widodo, 2018).Moreover, Kress & Van Leeuwen's (2006) Visual Grammar Theory (VGT) was also adopted as an analytical tool to provide an essential analytical resource for empirical visual critical analysis since the present study focused on critical image analysis.In relation to CDA, VGT aims to construct linguistically-inspired tools that would allow us to better define how these nonlinguistic forms were utilised to transmit ideas, attitudes, and identities (Forrest, 2017;Kress & Van Leeuwen, 2006).Accordingly, Johnson & McLean (2020) and Wang (2014) figure out that a merger principles of CDA and VGT analytical methods can be fairly adaptable, iterative, and adaptive based on the circumstances of a specific project.Hence, examining textbooks through the lens of the integrated synthesis of CDA and VGT frameworks may reveal hidden social, political, and cultural agendas that represent hidden ideologies (Janks, 1997;Wang, 2014;Widodo et al., 2018).

Research Context
Indonesian context was purposefully chosen as the focus of analysis in this study because moral values remains a prevalent issue in this country.Indonesia's slogan, "Bhinneka Tunggal Ika (Unity in Diversity)", reflects the country's diverse cultures and ethnic groups with the majority of its people coexisting peacefully (Setiadi, 2006).It is academically interesting to probe whether such values and virtues are reflected in written materials, particularly school textbooks in Indonesia (the ones which are non-Indonesian produce in particular) and whether they are appropriate to Indonesian contexts.

Research Data Corpus
The data in the present study were all verbal-visual artefacts taken from a series of Englishas-a-Foreign-Language (EFL) textbooks entitled English Chest 1, 2, and 3 which were the data sources.Authored by Liana Robinson and published by Compass Publishing, the material in the textbooks has been aligned with the Indonesian national curriculum and syllabus yet still meets two international standards, namely: the Common European Framework of Reference for Languages (CEFR) and Cambridge English Language Assessment.Essentially, the textbooks were selected as the data sources because of the following justifications: 1.They were written and produced by non-Indonesian author and publisher yet used in most primary school EFL classrooms in Indonesia.Therefore, the inculcation of moral values into the textbooks needs to be critically evaluated to determine whether they meet the standard of a reliable textbook and are appropriate to the Indonesian context.2. They comprise rich verbal-visual artefacts representing moral values which are considered important for Indonesian primary school students.Verbal-visual images in school textbooks stimulate students' curiosity and encourage more creative and critical language learning (Elmiana, 2019;Tahririan & Sadri, 2013).Additionally, Boling et al. (2004) assert that instructional verbal-visual artefacts (images) are frequently positioned in meaningful contexts that provide clues that may aid students' understanding of the images and the learning context.3. Grade 1, 2, and 3 of the textbooks were intentionally chosen to be analysed because in the age range of 3-9 years, the process of child growth and development accelerates significantly whereas such years are called 'the golden age range' (Santrock, 2020).In the context of Indonesian primary schooling system, the first year starts from the age of 6 (first grade), to be continued to the age of 7 (second grade), and then to the age of 8 (third grade) (Alatas et al., 2013), therefore, those ages include in the above-mentioned golden age range of years (3-9).During this period, as added by Santrock ( 2020), children have the potential to learn many things and think as logically as they can when applied to concrete examples and they begin to integrate moral and other notions, resulting in more complex and flexible moral evaluation.

Data Analysis Procedures
In order to answer each of the research questions, analytical procedures were necessarily and carefully carried out in order to analyse the data.To answer the first research question, a general frequency count (percentage) was conducted to determine whether the verbal-visual artefacts represent certain moral values by counting and tabulating the data in Excel worksheets.Adopting Isaacs' ( 2001) framework of developmental moral values, we first determined the moral values contained in the verbal-visual artefacts.
Indonesian Journal of English Language Teaching and Applied Linguistics, 8(2), 2023 After the general frequency count was done, a Critical Discourse Analysis following Fairclough's (1995Fairclough's ( , 2013) ) framework of description (verbal-visual analysis), interpretation (discursive analysis), and explanation (socio-cultural analyis) was conducted in order to answer the second research question.Along with the analysis, Kress & Van Leeuwen's (2006) framework of representational, interactive, and compositional metafunctions was simultaneously occupied to visually elucidate and describe the depiction of the verbal-visual artefacts.Additionally, Smetana's (2006) Social Domain Theory was adopted to look at how the contents of the selected textbooks teach and convey moral values.In this respect, it is necessary to underline that "the examination and interpretation of an image are subjective" (Giaschi, 2000, p. 37).Therefore, it must be acknowledged that the interpretations in this study, under the different eyes of writer, may have been varied and different since it is a characteristic inherent to qualitative research.

Trustworthiness
For the purpose of the reliability and credibility of this study, inter-rater agreement and peerdebriefing were used in order to test the interpretative and factual accuracy as well as provide evidence of both credibility and confirmability.Two fellow researchers with expertise in both CDA and moral values in educational materials were invited to serve as the raters and debriefers to assess whether or not one or more key points were missing, overemphasised, or repeated in the analysis.In this regard, we scheduled several meetings with the raters/debriefers.Here, the raters/debriefers acted as a sort of critical detective to review and evaluate the aspects that need more detailed evaluation of the analysis.

Moral Values in the EFL Textbooks
A moral value-based coding of the three selected EFL textbooks was carefully carried out to answer the first research question.Following Isaacs' (2001) framework of Developmental Moral Values, the results varied from one textbook to the others, as displayed in the following Table 1.The discrepancies in the proportion of moral values represented in the three EFL textbooks suggest that each textbook puts a greater focus on a specific set of values that must be inculcated in primary school students at the relevant age.As displayed in Table 1, English Chest 1 emphasises on the perseverance (9,16%), friendship (9,16%), and modesty (8,39%) values.As for English Chest 2, the textbook emphasises on the curiosity (10,71%) and modesty (8,92%) values.Whereas for English Chest 3, the textbook emphasises on the modesty (9,67%) and curiosity (8,87%) values.

Discursive Representation of the Moral Values in the EFL Textbooks
Moral development is a socio-affective process involving an intricate interaction between individuals and their social surroundings (Smetana, 2006).The depiction of moral values in school textbooks has always been deemed pivotal because it is a means to convey ethical and moral behaviours to students, especially at the primary schooling level.More, Puspitasari et al. (2021) assert that primary school children are constantly engaged with educational textbooks, so the contents of their textbooks should be well-enlightened to them by the teachers (p.5).Due to space limitation, only 5 most fundamental and relevant discourses were chosen for in-depth analysis.
To begin with, a visual description of the verbal-visual images was carried out as part of Fairclough's (1995Fairclough's ( , 2013) ) Critical Discourse Analysis.Following Kress & Van Leeuwen's (2006) Visual Grammar Theory, we thoroughly analysed the verbal-visual images based on the representational, interactive, and compositional functions of the selected images, as displayed in the following Table 2.
Indonesian Journal of English Language Teaching and Applied Linguistics, 8(2), 2023 Three participants (a girl is on the left side, a boy is in the middle, and a father is on the right side of the frame) are in a kitchen (setting) as evidenced from the symbols (a sink on the left side, a dining table and dishes on the bottom-right side of the frame).The high colour saturation of the participants' bodies and surrounding makes the image present a real circumstance.
Interactively, the gaze among participants performs an 'offer' (demands no attention from the viewer to be involved) which seem delightful doing the actions they are doing (the girl is washing the dishes, the boy and the father are enjoying their breakfast).
• Industriousness Furthermore, both discursive interpretation and explanation of the verbal-visual images within larger social and cultural contexts were then carried out as part of Fairclough's (1995Fairclough's ( , 2013) ) Critical Discourse Analysis.During these stages, the images were thoroughly elucidated based on how viewers unconsciously assimilate hidden ideologies and agendas that are intentionally encoded in the images.

Encouraging audacity at school and showing respect for others
Audacity is a part of virtue that helps children to engage on great undertakings and makes them convinced that they can achieve something worthwhile in any situation (Isaacs, 2001).This value also helps children to recognise their potentialities and beyond, which any parent desires their children to possess.Visually, in Figure 1, a boy is standing up in front of his classmates showing a drawing of his own family.As seen from the monologue, the boy is explaining each person in the drawing to his classmates delightfully as he is smiling (seen from the gaze).Linguistically, the declarative sentences "she is my sister" and "he is my dad" show that the boy is having a confidence when explaining what he has drawn.The possessive adjective "my" supports the evidence that the boy recognises the exact member of his own family.Semiotically, this portrayal denotes a value of audacity in school context.As seen in Figure 1, a school is seen as an avenue for teaching the value of being audacious to primary school children particularly the first graders, since the image is located on the textbook for first grade (English Chest 1).This is also in line with Smetana (2006) and Puspitasari et al. (2021), who state that school is a place where students develop their moral awareness and judgements.
In the context of Indonesian society, some first-year primary school children may lack of confidence in meeting their new classmates and peers on the first day of school.Therefore, most of the primary-school-children parents involve themselves in taking their children to school (Yulianti, Denessen & Droop, 2019).Through this portrayal, teachers can teach and encourage their students (particularly the first graders) that they should be audacious anywhere and in any situation starting from the school (classroom in particular).Ideologically, through this portrayal, the author of the textbook implicitly emphasises and echoes that firstyear primary school students should learn to be audacious in their school.The standing boy who is audaciously mentioning the picture of his family becomes the locus of attention for primary students to behave audaciously.Moreover, the value of respect for others is implicitly portrayed in the image as well.Respect for others is the state of refraining from disrespecting others according to their rights, status, or circumstances (Isaacs, 2001).It is also an important value in Indonesian society.Visually, in Figure 1, the other students who are sitting on their seats (on the right side) seem to be pleasantly paying attention to their classmate (the standing boy on the left) while he is showing and describing his drawing, waiting for their turn to do the same.None of them seem to be talking to each other or be distracted by other activities.They could just talk to each other since the situation indicates that they are in a first-day of school (they are introducing their own selves), but they keep listening and paying attention to the boy.This denotes that they are showing respect for their peer who is talking in front of the classroom even when their teacher is not there to instruct them.Such a portrayal is important to be taught and enlightened to students by the teacher since the value of respect for others reflects the second principle of Pancasila, "Just and Civilised Humanity".It has also been a custom in Indonesia to have respect for others if someone wants other people to have respect for themselves.One of the examples has been shown in the image above; you should pay careful attention to others when they are talking because they will do the same to you.Such a portrayal is necessarily important since the intertwining of emotions of respect and concept of social relationships results in children's moral adjustments in this age (Smetana, 2006).

Developing sociability and fortitude in social context
Sociability or social awareness is also a very important value in Indonesian society.It is the state of managing to communicate and deal with other people through genuine interest (Isaacs, 2001).It is also the virtue that makes Indonesia well-known worldwide (Setiadi, 2006).As seen in Figure 2, a boy seems to be accidentally falling down on a pile of boxes.A girl, who is in the same area as the boy, then rushes to help him immediately.Depicted in three different frames, the verbal-visual artefact shows primary school children how to have social awareness amongst peers and friends.Linguistically, the interrogative sentence "are you OK?" amplifies the portrayal of care and awareness that the girl possesses of other people (in this case the boy) in a social environment.This portrayal shows the value of sociability and constantly relates to the context of Indonesian society.Socio-culturally, it has been the habit of Indonesian people to always show their social awareness by helping others who are in need of help, even when they are not asked.Social awareness or sociability is also included into one of the 18 core character values by Indonesian Ministry of National Education and Culture.Indonesian government thinks that students are essentially expected to have and show social awareness because it helps them build positive relationships and make responsible decisions (Puntaswari & Mukminan, 2020;Qoyyimah, 2016).
The discourse of having social awareness in the textbook encourages textbook readers and primary school students to embrace socio-cultural ideology by having an awareness of social surroundings and willingness to help others who are in need.This agrees with what Diana et al. (2022), Jang (2021), andTan, Naidu &Jamil (2018) state that having sociability or social awareness promotes good individuality and citizenship.This value is essential because when children can be socially aware means that they understand how to react to different social scenarios, and they can adapt their interactions to achieve the best results in any situation (Smetana, 2006).Ideologically, the textbook author wants to put a focus on having social awareness and higher emotional intelligence for it is essentially important for primary school students to possess.More, Figure 2 portrays the value of fortitude as well.Fortitude is a moral value that encourages a person to endure hardship and attempt to behave positively in order to overcome obstacles and strives in a tough circumstance (Isaacs, 2001).Visually, in Figure 2, the girl is attempting to get the boy up on his feet.Linguistically, the expression "I'll help you" shows a firm intention to help her peer, no matter how hectic and hard the circumstance or how heavy the boy is to her.Importantly, the interaction between the girl and the boy in the image can be viewed as the locus of attention, underscoring shared gender emancipation to signify that a female (a girl) is also capable of helping a male (a boy).Ideologically, through this portrayal, the author of the textbooks intends to convey and teach primary school students that even though you are a female (a girl), you have to be strong and tough and can still help others who are in need, whether they are females or even males, and whether they are larger or smaller in size.That is, this verbal-visual artefact portrays the value of fortitude in social context.
In the context of Indonesian society, having fortitude is necessarily required for any child to possess.Most of the parents want their children to be ready to face challenges, learn to help others, and overcome simple problems (Dunn, 2013).Both Isaacs (2001) and Smetana (2006) also suggest that the virtue of fortitude should be established by children (or at least be taught to them) at an early age.Therefore, through this portrayal, teachers can teach and enlight the primary school students to have fortitude anywhere and in any situation starting from helping their peers because it is the responsibility of all people to help others.Thus, children may learn that people must help each other.

Nurturing industriousness and being responsible in familial context
Industriousness can be defined as the capacity to diligently carry out a series of activities and stay with it until it is done.It is a personality trait that defines a person's diligence, determination, and persistence (Isaacs, 2001).Visually, Figure 3

portrays a common familial
Indonesian Journal of English Language Teaching and Applied Linguistics, 8(2), 2023 circumstance where a girl (on the left side) seems to be washing the dishes delightfully (seen from the gaze) and both of her father and little brother (on the right side) are enjoying the meals.Such a portrayal represents the value of industriousness in home sphere.The author of the textbooks may want to convey that children should be industrious starting from a family (at home).This is also in line with what Puspitasari et al. (2021) state that a family serves as an avenue for instilling moral virtues and reasoning in children (p.6).
Socio-culturally, in most Indonesian families, the girls are taught to be able to take care of the domestic chores (Fithriani, 2022a) when they reach the age of 6-7.Interactively, the smile on the face of the girl indicates that the textbook author does not want to portray a forced action but rather to demonstrate that the activities of doing the chores should be done willingly and with pleasure.Therefore, the teachers can teach their students that they, not only females but also males, should be industrious at home.Through this portrayal, teachers can also reinforce how a child is supposed to behave in a family (Puspitasari et al., 2021;Smetana, 2006).
Figure 3. Source: English Chest 3, p. 32 Figure 3 portrays the value of responsibility as well.As seen in the image, the girl is kindly washing the dishes without being forced by her parents or anyone in the image.The act of washing the dishes may be the girl's habit at home regardless of her parent's command or request.This indicates that she takes responsibility to do the chores in order to help her parents at home, since, as seen, she is the eldest child in the family.The statement "[I'm] washing the dishes" uttered by the girl which will be filled by the students as a task, denotes a positive 'affect' (Martin & White, 2005) towards the activity.The deployment of this positive attitudinal discourse can be an effective way of instilling the value of being responsible in primary school students.Teaching children to be responsible at an early age will also stimulate them to be aware of their obligation and duty as a child as well as develop their descriptive understanding of the nature of reality (Isaacs, 2001;Smetana, 2006).This is also in line with what Puspitasari et al. (2021) state that a family and home sphere serve as an avenue for instilling moral virtues and reasoning in children (p.6).Children will develop a moral sense to shape their moral behaviour and attitudes towards others starting from their families (Smetana, 2006).Therefore, through this portrayal, English teachers can explain their students that being responsible should be started from their own homes simply by helping their parents to do the domestic chores.

Teaching modest and generous behaviours at home
Modesty is a virtue or state of being courteous and respectful to others and attempting to behave accordingly (Isaacs, 2001).It is a very important value in Indonesian society because it reflects the second principle of Pancasila, "Just and Civilised Humanity".This moral value should be possessed by any child in the world because being modest means behaving morally and ethically appropriate with others, especially with their parents and elderly people.Visually, in Figure 4, a mother seems to inquire her daughters whether they would like to have lunch or not.The word "sure!" replied by one of the daughters shows that they positively want to have lunch.However, both of the daughters do not look at their mother when they answer their mother's question.In the context of Indonesian society, this action is ethically inappropriate.Socio-culturally, the youngers should directly look at the face when they talk to elderly people, especially their parents (Setiadi, 2006;Sulistiyo et al., 2020b).As younger people, it is a responsibility for students to align themselves to the accepted moral values.Therefore, teachers, as the moral agent, are the one to educate and enlight them to always show social respect to the elderly people.
In this respect, Figure 4 portrays another value of modesty towards parents that should be taught to student as well.When the mother inquires her daughters again whether they want to have pizza or hamburgers as meals, one of the daughters replies: "hamburgers, please!" and she looks at her mother too.The word 'please' denotes a polite request performed by the daughter to her mother.This portrayal shows that the daughter is courteously requesting her mother that she wants to have hamburgers as the meal for lunch.Through this portrayal, the textbooks author would possibly like to reinforce that showing politeness to parents is morally an obligation for children in any social contexts.Furthermore, the value of generosity is depicted in Figure 4 as well.Being generous means deliberately and willingly doing something for the benefit of others (Isaacs, 2001).The value of generosity also reflects the image of Indonesian people (Setiadi, 2006).As seen in the bottom-right frame, the mother and her daughters seem to be enjoying the lunch.One of her daughter asks her sister: "Would you like some corn?", while she is kindly offering a bowl of corn to her sister.Semantically, such an expression indicates a generous offer performed by the girl to her sister (Kreidler, 1998).The portrayal above implicitly teaches students to be generous towards their siblings.As seen in the sibling-to-sibling interaction, the textbook author may intend to build a strategy to develop children's moral awareness and understanding through such distinct lexical choices as "Would you like some corn?" followed by the reply "Yes, please.I love corn!" performing a harmonious sibling relationship.This accords with what Smetana (2006) states that sibling-to-sibling interaction and relationships play an important role in the significance of children's moral development (p.343).In this respect, children may have learned that being generous should be nurtured at an early age and it starts from their own siblings.

Accentuating a sense of understanding and sincerity in the family
Understanding is basically a state of having a desire to do kindness and be thoughtful toward others (Isaacs, 2001).It is occassionally neglected by many people but it is fundamentally important for children to possess this particular virtue in their daily lives because it is a factor that motivates prosocial behaviours toward others (Smetana, 2006).As seen in Figure 5, a nuclear family seems to be enjoying a breakfast where a boy is kindly offering a plate of pancakes to his mother.The pancakes may be baked by the boy and he serves it to his mother where she sits still enjoying her cup of tea.This implies a value of understanding toward parents as the boy lets his mother sitting on the chair while he serves the meal.The expression "Would [you like some] pancakes?"uttered by the boy which will be filled by the students as a task shows a positive 'affect' (Martin & White, 2005) toward the activity.The image reinforces that any child should show a sense of understanding to his parents.
Not only does the boy kindly serve some meals to his mother, but the father (on the right side) also seems to be offering a glass of pineapple juice to her daughter.A smile on the father's face (seen from the gaze) denotes a kind desire to do such a thing.This portrayal implicitly depicts the value of understanding as well.Traditionally, it is often the domestic responsibility of a female (a mother in particular) to prepare the daily meals at home (Fithriani, 2022a;Giaschi, 2000;Setiadi, 2006).However, semiotically, the image represents the phenomenon of gender evolution in a familial context where a father and a son prepare meals for the family demonstrating an egalitarian ideology in which both men and women should have equal roles in every social context, specifically at home (Puspitasari et al., 2021).Depicted horizontally in a mid-shot frame, this verbal-visual artefact represents a sense of togetherness in a nuclear family as well in which students may learn that children should engage themselves in helping their parents at home.This is also in line with what Smetana (2006) and Dunn (2013) state that a family serves as an avenue for instilling moral values in children.Further, the textbooks author may likely suggest that serving meals together is a bonding activity that must be frequently practiced by family members.Moreover, the value of sincerity is depicted in Figure 5 as well.Visually, both the boy and the father kindly prepare the meals and offer them to the mother and the daughter.They let the mother sit still enjoying the meals while they tirelessly serve them to her.This indicates the value of sincerity in a family.Sincerity is the state of being truthful and honest toward others and free of deceit and hypocrisy (Isaacs, 2001).As seen in the image, the boy and the father act sincerely that they want to prepare the meals for the family by themselves.They may have understood that the mother has tirelessly done such things (cooking and preparing meals for the family) day by day so they kindly let her free of the responsibilities for a day or two.This also shows the pedagogy of father-led parenting in which a father serves as a role model while preparing and serving meals (Puspitasari et al., 2021).In this respect, students may learn to have sincerity and care for each member of the family.Through this portrayal, the author of the textbooks may assume that every children has to show care and attention as well as act sincerely to their parents.In support of this, teachers can also encourage and educate their students to be sincere and show care toward their parents at home because being sincerely care for parent is a noble obligation for any child worldwide.

Discussion
Despite the textbooks are non-Indonesian produced, the discursive analysis indicates that a certain number of moral values are embedded in the verbal-visual contents of the textbooks that still relate to the contexts of Indonesian society.Qoyyimah (2016) studies since the textbooks they analysed are Indonesian-produced.Sociohistorically, Indonesia is one of the world's most religious countries in which each and every Indonesian is required to embrace one of the six official religions (Haryanto, 2019).However, such a value is not found within the textbooks being analysed in the present study.
Regarding the characters presented in the textbooks, they seem to have blond and ginger hair.There are only a few characters who come up with black or coloured hair.Likewise, the complexion of the characters is mostly white referring to the Caucasian race due to the fact that the textbooks are Western-produced.This differs from what Puspitasari et al. (2021), Sulistiyo et al. (2020b), Setyono & Widodo (2019), and Widodo (2018) found out that the characters in the textbooks they analysed are depicted quite similarly as in the context of Indonesian society (wearing veils and white-grey uniforms denoting an Indonesian senior high school context).That is because the textbooks they analysed are Indonesian-produced particularly published by the Ministry of Education and Culture (Puspitasari et al., 2021;Setyono & Widodo, 2019;Widodo, 2018).

Conclusion
The present study has provided understanding on moral values representation in non-Indonesian-produced EFL textbooks for primary school students.Despite the images portrayed are mostly Western-related especially on the depiction of the characters (the hair is mostly yellowish and ginger) and the main course of the daily meals (hamburgers, salads, saussages), the author of the textbooks presented a numerous morally-laden contents within the textbooks which still relate to the context of Indonesian society.She emphasises more on encouraging audacious and industrious behaviours in both school and family contexts, teaching modesty and responsibility at home, so as to demonstrate to have social awareness in social contexts.Essentially, the majority of the images in the textbooks are real or nonfictional depictions of social events and activities.Non-fiction or authentic piece of information are intended to support students in learning language (English in particular) in real-life situations (Halstead, 2010;Sulistiyo et al., 2020b).
The findings of the present study suggest that integrating moral lessons into English lessons may be an effective way to instil moral values in the children's minds.Importantly, this Critical Discourse study has provided a better understanding of how non-Indonesian EFL textbook authors integrate moral values into teaching materials both verbally and visually.In this respect, it must be noted that learning language should go beyond more than just learning the skills like grammar, vocabulary, and translation; it must also engage students to develop their moral awareness and judgement.In regard to primary education, EFL teachers, without a doubt, must clearly enlighten the morally-laden materials to the students so that their moral awareness can be cultivated well.Further, it is necessarily obliged for textbook designers and publishers to construct and develop more morally-laden contents.Another implication is that EFL teachers should provide tasks to help students develop their moral awareness and identity.
The findings of the present study also imply and highlight the need to relate the classroom context to the wider social context with a focus on morally social transformation through language education (Canh, 2017;Imelwaty et al., 2022).Hence, further studies on moral values in language textbooks (English in particular) are necessarily required to be done to

Table 1 :
The Frequency (displayed in percentage) of the Moral Values

Table 2 :
The Description of the Verbal-Visual Images Two participants (a boy and a girl) are in a long shot of three frames.The salience of a boy who seems falling down on a pile of boxes grabs viewer's attention.The symbols are dominated by the pile of boxes which can be assumed that both participants are in a store or other indoor settings.Interactively, the gaze between participants performs an 'offer' (demands no attention from the viewer to be involved) showing that the girl is having fortitude to help the boy.
Three participants (two girls and a mother) are in a long shot of three frames.The symbols of the top-centre frame (flowers, butterflies, a cat) indicate that they are in an outdoor setting, whereas the symbols of the bottom-right frame (a dining table with hamburgers, salad, and corn) indicate that they are already inside the house.Interactively, the gaze among participants performs an 'offer' (demands no attention from the viewer to be involved) in which the mother seems asking her daughters to have lunch (seen from the dialogue).
Widodo (2018),l. (2020b)) Tan, Naidu & Jamil (2018perseverance, and friendship--consecutively occurred within the three textbooks are slightly different from whatImelwaty et al. (2022),Pratiwi et al. (2023),Puspitasari et al. (2021),Sulistiyo et al. (2020b), Tan, Naidu & Jamil (2018), and Widodo (2018)found, since each and every textbook from different authors and publishers ideologically present and promote different and particular moral values.Such discrepancies in the proportion of moral values mostly represented in those textbooks indicate that they put a greater focus on a certain set of values that the textbook authors and designers want students to inculcate based on the relevant age.It was figured out that there are several values that do not occur within the textbooks analysed in the present study, yet they are found in the textbooks analysed in the previous studies and vice versa.For instance, the value of religiosity is mostly occurring inPuspitasari et al. (2021),Sulistiyo et al. (2020b),Widodo (2018), Indonesian Journal of English Language Teaching and Applied Linguistics, 8(2), 2023