The global prevalence of English language is interpreted through two conflicting views: one being a Global English paradigm which, it is said, oppresses non-native English speakers (Phillipson, 1992); and the other, the World Englishes paradigm, in which speakers liberate themselves from binding linguistic norms by adhering to their own culture and mother language creating a version of heteroglossic, or pluralized English language (Kachru, 1992: 11). A boon in settling the arguments between former and the latter is a description of the context in which English language teaching and English language learning is carried out. The particular context of EFL from which I will describe my observations, takes place in secondary education. I am convinced that in the context of my work I have found some evidence showing that, although Japanese curriculum focuses on acrolectal forms, that is learning English for external communication using external standards of formal language (Yano, 2001: 123); in an instance of curriculum change, when the focus changes to basilectal forms, meaning less prestigious language, the indigenization of English takes place. Given this, I will show how formal (EFL) education can display characteristics of the two paradigms affecting one context simultaneously. The interplay between Global English and World Englishes paradigms results in a merger, creating a dual-existence view in the classroom. As an aid to this description, an English language relation with Japanese society, as well as current issues in EFL will be provided. A discussion about what can be done in this intricate context will follow. In addition, this paper intends to underpin the notion of the English language having the ability to carry and maintain a different culture (Mahboob, 2009: 183), thereby undermining the claims of the existence of linguistic imperialism in the expanding circle. Finally, a short description of the curriculum and a small sample of students' creative work will be provided to support my conclusions.