有用定义—课程地图批评回顾：影响一个语言学教师道德的发展.doc

A Critical Review of Curriculum Mapping: Implications for the Development of an Ethical Teacher Professionality课程地图评论：影响教师职业道德发展New Zealand Journal of Teachers Work, Volume 5, Issue 2, 93-104, 2008 LEON BENADE University of AucklandABSTRACTCurriculum mapping, a curriculum design methodology popularised in America has found favour in New Zealand schools as they develop their own curricula in line with the recently introduced New Zealand Curriculum. This paper considers the implications of curriculum mapping for the development of an ethical teaching profession. Curriculum mapping is problematised because it reflects positivist theories of knowledge and leads to further technicisation of schooling. The requirement that schools develop their own curricula could however open the possibility to develop pedagogically and theoretically sound curricula and offers teachers and managers the opportunity to regain ownership of their work as they review their current curricula, leading to engagement in a genuinely ethical and collaborative dialogue.摘要：课程地图，作为曾受美国欢迎的课程体系设计方法，在新西兰学校为开发符合（in line with）最新推出的新西兰课程体系标准时，受到了欢迎。本文研究了课程地图对于教师职业伦理（teaching profession）有关的影响。课程地图是有疑问的，因为它反映了实证主义的知识论，导致了学校进一步的机械倾向。学校开发自己的课程体系这一要求，不管怎样，可以展示开发教学方法和理论上合理的课程体系的可能性，并在审查当前的课程体系时，向教师和管理者提供重新获得他们工作所有权的机会，引导一个真诚的道德和合作的对话承诺。INTRODUCTION 引 言This paper investigates the impact that the implementation of the 2007 New Zealand Curriculum could have on the development of an ethical teacher professionality. In contrast with the notion of teaching as a profession, which suggests some passivity on the part of the members of a profession who are ascribed by that profession, that of professionality allows the possibility that a teacher self-consciously makes and creates an identity through praxis. This is a dialectical process whereby action is informed by theory, and theory is shaped by refection on action. Such a process may allow a teacher to take up a transformative role in a liberating education in which teaching is based on dialogue; personal experience is considered as a text and starting-point for the acquisition and development of knowledge; and teacher, student and school are motivated by a vision of a just and critical democracy beyond the classroom.本文研究了2007年新西兰课程体系标准的实施可能对教师职业伦理发展方面的影响。与“教学作为一个职业”的概念相比（In contrast with），这个职业的概念在职业的部分成员中暗示着一些被动性，这个职业应该归属于谁，哪种“专业性”教师自觉形成和通过实践创建的身份承认的可能性。这是一个辩证的过程，凭什么理论提供了行动，理论的形成是通过行动的反思。这样一个过程，可能允许教师在自由教育（通识教育？）这种基于对话的教学中，接受角色的转变；个人经验被认为是一本教科书和获取和培养知识的起点；通过超越课堂的合理的愿景和批判性的民主，激发了教师、学生和学校的积极性。For Paulo Freire (1970), it is the ontological vocation of people to become more fully human. This ontological vocation is the point of peoples existence, which “.is to be a Subject who acts upon and transforms his/her world, and in so doing moves toward ever new possibilities of fuller and richer life individually and collectively” (1970,p14). Reflecting that theoretical insight, this paper will propose that the ontological vocation of teachers is to become ethical professionals. The idea of vocation implies commitment and a sense on the part of the teacher that there is a purpose beyond the present for both teacher and student. This concept captures too the idea that teachers are in a state of becoming and moving toward the attainment of their own potential as professionals, as persons motivated by an altruism that is based on a sense of the other, duty and service.保罗弗莱雷（1970）认为，它是人类使自己变得更加完整的“本体使命/职业”（ontological vocation）。这种“本体使命/职业”是人类存在的意义所在，“他/她的行动，作为一个动机，是建立在转换自己的世界，这样（in so doing），个体和群体就会走向可能永远常新的完美和更富有的生活”(1970)。为了反映出这一理论见解，本文提出了教师的本体使命/职业是成为“有道德的专业人士”。“使命/职业”的理念意味着由教师所表现出的（on the part of）承诺和观念，就是有一个超越当前教师和学生的目标。这个概念获得了太多的观念，教师是逐渐朝着实现自己作为专业人士潜力状态（in a state of）发展的，因为人们有一种利他主义的动机，是基于“他人”、责任和服务意识的。Orientation to the other requires acting out of concern for other people rather than out of concern for ones own interests or, for example, those of the Ministry of Education. Duty can be conceptualised as accountability, which is extrinsic in effect (such as being in class when required to by the timetable, because that is what one is paid to do) or as responsibility, which is intrinsic in effect (such as recognising the needs of a student who wants extra help to get better results and therefore making time available after school to help that student). Service suggests one is working for others and in their interests, placing these above or beyond ones own, and that this work is carried out for reasons other than extrinsic, material ones (Wise, 2005). This idea of service is sometimes conceptualised as social responsibility (Brien, 1998). It is a necessary component of the altruism that characterises ethical professionality for a teacher to be motivated by a belief in the good of people and the ability to enhance that goodness, to make a difference. These characteristics are not, however, necessary to teaching. It is quite conceivable that there are people in teaching who have a low opinion of their students and of the world in general and who do not believe that their effort will make one iota of difference to the lives of anyone. Such people however, could not on the account given here, be considered as ethical professionals.定位于“他人”的需要表现在出于对（out of concern for）其他人的关心，而不是关心自身利益，或者例如，那些教育部门。责任（Duty）可以作为义务（accountability）概念化，这实际上（in effect）是外在的（比如班级里当时间表需要时，因为这就是一个人应该付出的）或者职责（responsibility），这实际上是内在的（例如承认学生的额外帮助需要从而获得更好的结果，因此使用放学后可用的时间来帮助那些学生）。“服务”表明一个是为别人工作和为了他们的利益，将这些高于或者超越自身，实施这项工作是除了（other than）外在的、物质之外的原因。（2005）这个“服务”的观念有时是概念化的作为了“社会责任”（布里恩,1998）。这是利他主义的一个必要的组成部分，它刻划了教师道德的专业性，要对人们友善的信仰（belief in）和增强这种友善的能力这一动机，要有重要的作用。然而，这些特征都不是对教学必须的。这是完全可以想象的，有些人在教学上有一个他们的学生和通常世界都犯的低级观点，不相信他们的努力会对人们的生活产生极其微小的差异。然而，这样的人不能在这里考虑（on the account）为是“道德的”专业人士。The use of the term ethical in a schooling context refers to teaching as a multi-faceted value-laden and normative activity that focuses on people, making their motivations, desires, beliefs and goals central to teaching. It calls on all those concerned to have positive regard for others similarly engaged, either as students or teachers. Teaching occurs in a broader context of socio-political and economic policy, and those wishing to develop their sense of professionality are required to identify these greater demands made by their profession in regard to each other and their students. They are called to be critically aware of the broader context in which their work occurs, an awareness that challenges the dichotomy created by neoliberal technoscientific education; between a broader liberating education and the narrow economic intentions of vocationalism (Freire, 1996a, p. 131). As Freire noted elsewhere, transformative education requires teachers and students to understand the social context of teaching (Shor & Freire, 1987, p. 33). Bell and Stevenson (2006) also drew attention to the socio-political context of policy making and noted that the important questions to ask are: what is the dominant discourse? What or whose interests are served?术语“道德”的使用在学校教育的语境中是指教学作为一个多方面的价值负载和规范的活动，它关注人们，使他们产生教学的动机、欲望、信仰和目标的中心。它号召所有相关人士都积极关注其他有类似承诺的人们，无论是学生还是教师。发生在更宽泛的社会政治和经济政策背景下的教学，以及那些希望培养他们专业性的观念，需要认同那些由职业安排的关于他们彼此之间和学生的更大需求。他们被称为是批判性地意识到（aware of）工作发生在广泛的环境，意识到了挑战由“新自由主义技术科学教育”产生的观点分歧；在宽泛的自由（通识）教育和狭窄实用的（economic）职业教育论目的之间（1996）。正如Freire在别处指出的，变化的教育需要教师和学生“理解社会教学的环境”（1987）。贝尔等人（2006）也描绘了对政策制定的社会政治（socio-political）环境的注意（attention to），指出需要询问的重要问题是：什么是占主导地位的论述？服务于什么或者谁的利益？This paper is concerned with the process of curriculum mapping, one that may seem initially to be a non theoretical matter. Despite the likelihood too that teachers approach to curriculum mapping will probably be non theoretical, this paper seeks to unpick relevant theoretical issues that will clarify curriculum mapping and subject this process to critical review. Such a review is necessary in light of the emergence of curriculum mapping in education discourse in New Zealand around the introduction of the 2007 New Zealand Curriculum, and the significance that curriculum mapping may come to assume in the minds of many school leaders who could feel compelled to implement a process to which they have not given critical thought. The relevance of this paper also lies in its contribution to a study of the ethical-professional role of teachers in modern schooling in New Zealand, particularly because one of the claims of curriculum mapping is that it contributes to the development of teacher professionalism (Tuchman Glass, 2007).本文关注（is concerned with）“课程地图”的过程，最初的观点看上去可能像是非理论问题。尽管教师接触课程地图大概非理论上的可能性非常太，本文试图放弃（unpick）阐明课程地图和这个主题过程的相关理论问题，来进行评论（critical review）。在围绕着2007年新西兰课程体系标准的引入中，这样的评论在教育论述中，从课程地图发生的观点来看是必要的。课程地图可以唤起这种重要意义假如在许多学校领导的心中（in the minds of），他能感觉到被迫执行一个没有给他们批判性思考的过程。本文的相关性也在于（lies in）在新西兰的现代学校教育中，对道德的专业教师角色研究的贡献，特别是由于课程地图其中之一的要求是有助于（contributes to）教师专业化的发展（2007）。A Freireian approach to educational understanding highlights the political nature of education and schooling. There is no neutral education and there is no neutral curriculum. The notion of curriculum mapping is nevertheless conveyed in the literature as a neutral, depoliticised process. It must be noted, however, that “those who hold power define what education will be, its methods, programmes and curriculum” (Connolly, 1980, p. 70). Curriculum mapping, it will be suggested, has to be contextualised, along with any policy that drives such practical implementation measures, within a broader understanding of power and its application.Freireian方法对于教育的理解强调教育和学校的政治的特征。没有中性的教育，也没有中立的课程体系。“课程地图”概念在文献中虽然作为一个“中性”词、非政治化的过程来表述。然而我们必须注意“那些掌握着权力定义教育是什么，它的方法、教学计划和课程体系”（1980）。课程地图预示着，必须在一个环境中研究（contextualised），连同任何驱动这个实践实现的措施政策，在宽泛的对权力的理解和它的应用中。The term curriculum mapping now requires explanation including a consideration of some of the metaphors by which it is often explained in the literature. This use of metaphors serves a dual purpose; it gives a rather mundane planning process a mystical or abstract status whilst simultaneously placing this seemingly complex process in the hands of classroom teachers. The process of curriculum mapping will be canvassed briefly before considering the claims made on its behalf in the curriculum mapping literature. Because the process of curriculum mapping suggests that teachers stand back from their practice, and because the New Zealand Curriculum gives significant status to self-reflection and metacognition, some comments will be made to evaluate the relationship between curriculum mapping and critical teacher reflection. Notwithstanding this critique, balanced consideration will be given to the possibility that the process of curriculum mapping may have some role to play in developing an ethical teacher professionality.课程地图的术语现在需要解释，包括考虑一些在通常文献中解释的隐喻。隐喻的使用服务于双重目的；它给出了一个相当世俗的计划编制过程，一个神秘或者抽象的状态，然而这个看似复杂的过程存在于课堂教师的掌控之中（in the hands of）。课程地图的制作过程，将在相关文献中考虑以他的利益为基础的主张之前，进行简要的审视。因为课程地图的制作过程建议教师“不介入”（stand back）他们的实践，因为新西兰的课程标准对自我反思和元认知理论给出了重要的地位，一些最新评论将对课程地图和关键的教师反思之间的关系进行评论。尽管有这种评论，给出这种可能性的均衡考虑，在道德的教师专业性培养方面，课程地图的制作过程可能会扮演一些角色。WHAT IS CURRICULUM MAPPING? 课程地图是什么？Curriculum mapping “is an invaluable tool that can help schools clean their closets” (Erickson, 2004, p. vi). It is an analysis and assessment of a schools current curriculum offerings in relation to prescribed competencies or standards of performance. The resources and assessment used to support the teaching of both content and competencies is also recorded. A curriculum map attempts to assess what a school currently offers against an ideal or desired set of competencies or attributes. It does so by exposing gaps or overlaps in course offerings. It is a process that has been employed also at the tertiary level (Sumsion & Goodfellow, 2004). Not all the literature accords with the description of the preceding paragraph, however. Some authors prefer to see a curriculum map as a diary that captures in real time what is actually taking place in the classroom against what is planned, recording this as a description of content and competencies taught or standards being aimed at (H. Jacobs,2004).课程地图“是一个不可估量的工具，可以帮助学校打扫他们的衣柜”（2004）。它是一个分析和评估学校提供的课程体系有关对能力或执行标准的规定。用于支持教学内容和能力的资源与评估也都有了记录。课程地图试图评估学校当前提供的针对理想或期望的一组能力或特性。它是通过发现课程之间的空白或冗余现象来工作的。它是一直使用在高等教育（tertiary）层次上的一个过程。（2004）然而，并非所有的文献与先前评论的描述都一致。一些作者喜欢将课程地图看作是一个日记，用来及时捕获在教室里实际发生的事情而不是计划中的事情，记录这些作为传授或者目标标准的内容和能力的描述。（2004）A curriculum map is presented as a table reflecting competencies or standards along one axis and the unit topics or curriculum content of specific areas (e.g. social studies) along the other axis. Where intersections occur, the degree of the fit between the two points is noted either simply by ticking or by written description. This type of map aids the analysis of a schools present situation. A journal or diary map will have timeframes along one axis (e.g. months) and competencies, content, standards, resources and assessments along the other axis, with the intersecting blocks being entered and completed with the relevant information.课程地图以一张表格的形式呈现，一个轴顺序地表现能力或者标准，而沿着其他轴表示指定的领域(如社会研究)单元主题或者课程体系的内容。发生在交叉点上，两个点之间配合的程度要么标记出来，要么用书面来描述。这种地图类型有助于对学校现状的分析。一篇杂志或者日记地图有沿着一个轴(如月)的时间表和沿着其他轴的能力、内容、标准、资源和评估，交叉区域登记和完成了相关的信息。Experienced practitioners will realise that what is described represents nothing other than a curriculum overview, or a scheme of work. The key element that may set curriculum mapping apart from what are really standard tools of practice is the intention that it be implemented school-wide and even cluster-wide (a group of similar schools in a defined geographical area).经验丰富的从业者能意识到，它所描述的除了课程体系概述或工作计划外并不代表别的什么。设置课程地图除了真正实践的标准工具外，关键的元素是实施全校性的甚至是集群范围内的（在某个地理区域的一组类似学校)的意图和目的。The elevation of otherwise routine and taken-for-granted practices to the status of academic theory presented in expensive text books suggests that there may be some justification to reflect on the process of self-promotion by experts. Dressing established practice in bright new garb, and promoting it as the next big thing, suggests that some duplicity or mystification is afoot. Nowhere is this more evident than in the use of metaphor. The literature reviewed for the purposes of this paper uses several: mapping, of course, is the central one. However, presumably to make mapping a more accessible concept, metaphors of building, cookery and pastry-making are also deployed. These metaphors require some teasing out to provide some insight into the process of mystery-making.其他方面的常规提高（elevation），以及体现在昂贵教科书中学术理论状态的想当然的实践，暗示着可能存在一些理由让“专家”反思自我促进（self-promotion）的过程。在明亮的新装束下穿着已经制定的实践的着装，作为“下一件大事”来促进它，提出一些口是心非（duplicity）的或者正在酝酿中的玄虚。与使用隐喻相比，这明显是毫无结果的：本文文献综述的目的有几个：地图当然是一个中心。然而，大概是为了让“地图”成为更容易理解的概念、构建隐喻，烹饪方法和糕点制作也同样在展开。这些隐喻需要一些梳理（teasing）、试图（out to）提供一些深刻理解（insight into）制造神秘的过程。Cartographers use available empirical evidence, such as satellite imagery, and in earlier times, on-the-spot visual experience to note in symbolic form what is there in the world. In this sense, cartographers practice a very pure empiricism, relying on sensory experience to detail a world apart from the cartographer. Needless to say, this empirical evidence is still filtered through the experience of the cartographer and the cartographer may make decisions about what to include and what to exclude that actually have a bearing on the final product. The map is at best a symbolic representation of reality it is not reality itself.地图制作者使用有效的经验证据、如卫星影像、以及更早期的现场的视觉体验，用符号形式来记录这里“在世界上”是什么。在这个意义上，制图师使用非常纯粹的经验、依靠感官体验来详细描绘世界。不用说，这样的经验证据通过制图师的体验来过滤，制图师可以决定对最后产品有实际影响（bearing on）的关于应该包含什么和排除什么。地图是表现现实的最好的符号和象征尽管它不是现实本身。As a mode of explanation, a mapping metaphor is imperfect because it purports to be an objectification of a reality that is complex and not value-free. It implies that there is a pre-assumed route that is best, and that the time and distance of the journey can be predictable. Finally, a mapping metaphor attempts to depoliticise and deproblematise a reality that may be serving to oppress the marginalised or to mystify the relations of power at work in the broader curriculum or in the school itself.作为一个说明模式，一个地图的比喻是不完美的，因为它旨在将一个复杂的实际具体化，并非价值中立的。这意味着它有着预先假设的最佳路线，行程的时间和距离能够预测。最后，一个地图象征着尝试非政治化和去问题化的现实，在宽泛的课程体系或学校本身工作中，它可以服务于压制歧视的或者神秘的权利关系。There are super-metaphors or meta-metaphors present in the literature that are seemingly required to clarify the mapping metaphor: “I see the curriculum map as the overall balance of a well-rounded menu” (Tuchman Glass, 2007, p. xvii). Like the mapping metaphor, a menu-planning metaphor also serves to disguise reality and fails to acknowledge that not all schools have kitchens or larders of equal size; not all schools have chefs of equal ability and nor do all schools get to serve customers of equal discernment and refinement. Indeed, one of the driving forces behind the New Zealand Curriculum of 2007 is an acknowledgement of at least the final of these three caveats, although its creators have failed to take heed of the essentially discriminatory and uneven state of affairs in New Zealand schooling as regards the first two caveats, namely resourcing and teacher quality.在文献中，有超级比喻或中间比喻之说，它们看似要澄清地图的隐喻：“我看课程地图作为周密的（well-rounded）菜单列表的全面平衡”（2007）。就像地图的比喻,一个菜单设计的比喻也可以用来掩饰实际的和未能实现的认知，并不是所有的学校都有相同大小的烹饪或食品柜；不是所有学校都有相同能力的大厨，也不是所有的学校都有相同的洞察力和精细程度来服务客户。确实，在2007新西兰课程标准背后的一个推动力量是至少承认了最后的三个注意事项，尽管它的创造者未能注意（take heed of）到本质上的差别和不均匀状态在新西兰教育中至于对于第一二个注意事项，也就是资源和教师的质量。A third super-metaphor is a building metaphor: “ curriculum mapping is like a tool belt because it contains or holds information about what a teacher really teaches” (Truesdale, Thompson, & Lucas, 2004, p. 11). In reference to reluctant teachers (rocks): “ the rock has to be extracted. Removing rock (extracting old attitudes) and bringing in new dirt (introducing new information about teaching and learning) were necessary before laying the foundation for curriculum mapping” (2004, p. 1