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本文整理三位文化人類學家對教育的觀點。C. Geertz認為教育即文化限 縮，J. Henry認為教育即文化綑綁，G. D. Spindler則認為教育即文化干預、 文化壓縮，三者皆強調文化依賴教育擔負傳遞的功能，卻同時框限教育的內涵與運作。延伸討論的結果指出，教育的框限並非絕對的，教育不會被全然的文化所決定，在特定文化範圍內仍允許學校實施的彈性與個人抉擇的自由，也容許相對程度的創造；從文化相對論推論出教育的相對論，教育皆有其文化框限，各有其優缺點；每種教育模式都只是適應文化環境的文化選擇，沒有優劣差別，亦無放諸四海皆準的教育。在結論中，引用Spindler創用之文化治療概念，期待教育工作者從文化觀點進行質疑與批判，不需盲從於特定時空的教育模式，勇於發掘文化框限的機制與效應，以獲得教育的相對主體性，促成文化與教育的覺醒來支持合理教育的運作。 This article synthesizes the viewpoints of three cultural anthropologists on education. C. Geertz regards education as cultural reduction, J. Henry views it as cultural binding or fettering, and G. D. Spindler sees it as cultural intervention and compression. They all emphasize the reliance of culture on education for its transmission, yet at the same time, note how cultural also confines the operation of education. The extended discussion suggests that the limitations of education are not absolute. Education is not entirely determined by culture; there is still room for flexibility in implementation within the broader cultural space and freedom for individual choice, as well as opportunities for relative creativity. Derived from cultural relativism, the perspective adopted in this paper argues that all forms of education have their own cultural limitations, each with its advantages and disadvantages, and that every educational model is merely a cultural choice, adapted to its environment, with no superior or inferior models. In conclusion, drawing on Spindler’s concept of ‘cultural therapy,’ the paper calls for educators to critically question educational models from a cultural perspective, and to avoid blind adherence to specific educational models found in a particular time or place. It encourages the exploration of the mechanisms and effects of cultural constraints, with the goal of achieving relative subjectivity in education, and thereby fostering a better understanding of the interplay between culture and education that supports the rational operation of education.

本研究植基於《十二年國民基本教育課程綱要總綱》（簡稱108課綱） 實施的脈絡中，訪談一所社區型高中學生，描述學校課程及升學考招制度運作下的學生觀點。研究發現，在規則化的學校運作機制下，學生的「當前作為」連結於「未來期望」，進而建構課程觀點並以行動策略因應未來升學需求。「自由」與「營養」是學生看待課程的重要價值，前者關乎有無選課的自由；後者則是能否提高在校成績並有助於未來升學。當學生意識到規範性的學校課程有利於升學時，選擇順從及主動尋找自由運用的時間來完成課程學習目標。植基於上述研究發現，本研究一則揭示108課綱實施下的學生觀點供課程改革作參考；二則透過學生課程觀回應課程論述落實到學校組織時的相關問題。 This study is rooted in the context of the 2019 Curriculum Guidelines for 12-Year Basic Education. Interviews were conducted with students in one community high school and students’ perspectives toward the curriculum context were analyzed. The results show that, students can actively construct curriculum perspectives in a regularized school life, and their current behavior is linked to future expectations. Students make use of different operating mechanisms to deeply link their time allocation to diverse entrance programs, including the Multi-Star Project, Individual Application, and the Advanced Subjects Test. The freedom of course selection and its benefits in improving grades are important values for students. They can follow the school curriculum norms and find free time to achieve learning goals. This study, based on the above research findings serves as a commentary on the implementation of the 2019 Curriculum Guidelines. It also responds to the topic of implementing curriculum discourse into school organizations using students' perspectives on the curriculum.

本研究以民族誌研究法描述與比較女子高中文組與理組中段班各一班女生的學生文化。在傳統「男理工、女人文」的觀念下，高中分組成為性別隔離的重要機制，使文、理兩組學生發展出不同的文化，並使這兩種文化兩極化。本研究選擇臺灣北部一所女子高中文組與理組各一班女生為對象，發現兩者的文化大同小異。理組女生表面上發展出順從學校的文化，實際上仍接受傳統的性別偏見，甚至看不起同為女性的文組女生。文組女生雖然創造與學校主流文化相反的文化，卻傳遞傳統女性的角色特徵。兩班女生雖然都「洞悉」父權體制的意識型態，也有些許文化抗拒，仍然無法擺脫父權體制的「限制」。轉化男性宰制的結構誠非易事，但從女生對結構的「洞悉」，很難否認跨越性別界域的可能性，而女生的升學概念對性別偏見頗有抑制之效。若能找到抑制性別偏見的其他文化概念，若有更多女生能勇敢地挑戰性別障礙，仍然可以轉化性別結構。 This is an ethnographic research describing and comparing the student cultures of two classes in a single sex senior high school of girls in North Taiwan. Based on tracking regulations in the school, girls are segregated into two groups majored either in science or humanity. Seemingly, girls majored in science develop a gender free life style in school, while underneath the deep part of their culture, they still accept traditional gender biased concepts. Girls majored in humanity construct a counter school culture, which transmits traditional female role images, like gossip or make up. On the one hand, the two classes of girls penetrate the patriarchic domination by showing some resistance. On the other, as in Paul Willis research, they both confront limitations inside and outside their cultures blocking the full development of their penetrations. Transforming patriarchic domination really isn’t an easy task. However, this research also argues that some school arrangements and those cultural concepts entangling with the gendered biased ones may depress the effect of patriarchic ideology to some extent. Some implications for educational practice are also suggested.

本研究以一群國小補校中高齡婦女學生為對象，運用民族誌研究法，描 述她們對學校課程的看法，並以一典型案例，理解形成此種看法的社會文化 脈絡。她們以識字為求學的主要目的，將課程分為有字的與沒字的課，前者 是能幫她們識字的課，包括國語、社會、自然、生倫與唱歌；後者則為英文 與數學，無法協助她們識字。此種課程觀是性別與階級結構交錯影響下的產 物。她們來自下層階級家庭，經濟狀況不佳，女生在重男輕女觀念的影響下 失學，直到年紀老大，子女成長、經濟穩定後，才能讀書，得以重塑自我與 開展新生活。在人生最後階段，她們得以突破結構的限制，固然突顯個體的 主體性，然而，教育在此過程中，只扮演被動與輔助的角色，值得教育人員 反思。 This research describes curriculum perspectives of a group of senior women students in a supplementary school in Taipei. With long term observation and indepth interview, the results indicate that the women students focus their learning on learning words and related activities on the one hand, and ignore the curriculum content which they cannot learn new words on the other. Based on a typical case analysis of a senior working class woman student, it is confirmed that even the woman have chance to reshape their own gender identity and construct a new style of life after studying in the supplementary school, but patriarchic and class structures indeed limit the woman’s educational opportunities for more than fifty years.