台灣是一个多語言ê社會，毋koh因為無「語言區隔」，致使華語過度向下hùn大。根據語言社會學調查報告證明華語這馬已經超過台灣語言社會ê一半以上，造成台語、客語、原住民語ê生存威脅。
現此時本土語敎育ê分數是kap國語、英文遮ê主科縛做伙，攏歸類tī語文類。表面上本土語看起來袂輸足重要，實際上母語ê上課時數一禮拜kan-taⁿ一擺40分鐘niā-niā，囡仔母語程度哪有可能會偌好。加上台灣經過五十冬ê「國語運動」，tī台灣華語認捌程度kap使用率已經達到9成以上，致使這馬ê家庭已經失去母語傳承ê功能。這無意識ê忽略按父母kap囡仔溝通攏講華語到阿公阿媽嚴重ê斡頭症，hō͘台灣ê囡仔完全無學習母語ê環境，干焦靠學校逐禮拜一節母語課，欲kā母語學好，效果真正有限。
毋koh，台灣走精ê教育體制hō͘多數ê家長無要意囡仔「實際ê能力」，kan-taⁿ重視囡仔ê成績，kā分數看kah比啥物攏較重要。無致覺著「母語」就是生活，是屬咱這塊土地獨有ê文化。家長、序大人無負起母語傳承ê責任，卻想欲愛母語一科the̍h懸分，原因就是驚語文類ê總平均分數會受著影響。所pái，老師若分數拍了傷低就會有家長來學校亂，久--來，學校mā無想欲得失家長惹麻煩，就形成分數愛拍hō͘懸懸ê自保亂象。
教育ê目的毋就是欲hō͘囡仔有正確ê觀念kap態度。毋閣現處此時咱台灣走精ê教育，就算學生科目完全袂曉、程度bái kah離譜，mā是會使the̍h著懸分。這款亂象間接敎囡仔毋免拍拚mā會有好成績。教育ê目的tī現今ê社會毋是hō͘囡仔學著誠信、正實、努力ham正面ê態度，soah變成一種hō͘人得著利益ê工具；老師是被失敗ê教育綁票ê人質。到底咱ê教育是出啥物問題？分數對家長、學生來講是排名？學歷？是錢？是銜頭？抑是前途？...... 。
面對分數至上ê教育環境，濟濟老師為著自保，毋管學生學習態度偌差、程度有偌bái，mā是愛無奈kā分數拍hō͘ 甜甜甜。
台灣字（白話字）版
Kàu-io̍k Cháu-cheng, Hêng-sêng Lāu-su Hun-sò͘ Ài Phah Hō͘ Koân-koân Ê Chū-pó Loān-siōng
Tâi-oân sī chi̍t-ê to gí-giân ê siā-hōe, m̄-koh in-ūi bô “Gí-giân khu-keh” tì-sú Hôa-gí kòe-tō͘ hiòng-hā hùn-tōa. Kin-kì gí-giân siā-hōe-ha̍k tiāu-cha pò-kò chèng-bêng Hôa-gí chit-má í-keng chhiau-kòe Tâi-oân gí-giân siā-hōe ê chi̍t-pòaⁿ í-siōng, chō-sêng Tâi-gí, Kheh-gí, Goân-chū-bîn-gí ê seng-chûn ui-hia̍p.
Hiān-chhú-sî pún-thó͘-gí kàu-io̍k ê hun-sò͘ sī kap kok-gí, Eng-bû chia-ê chú-kho pa̍k chò-hóe, lóng kui-lūi tī gí-bûn-lūi. Piáu-bīn siōng pún-thó͘-gí khòaⁿ-khí--lâi bē-su chiok tiōng-iàu, si̍t-chè siōng bó-gí ê siōng-khò sî-sò͘ chi̍t lé-pài kan-taⁿ chi̍t-pái 40 hun-cheng niā-niā, gín-á bó-gí thêng-tō͘ ná-ū khó-lêng ē gōa hó. Ka siōng Tâi-oân keng-kòe 50 tang ê “Kok-gí ūn-tōng”, tī Tâi-oân Hôa-gí jīn-bat thêng-tō͘ kap sú-iōng-lu̍t í-keng ta̍t kàu 9 siâⁿ í-siōng, tì-sú chit-má ê ka-têng í-keng si̍t-khì bó-gí thoân-sêng ê kong-lêng. Che bô ì-sek ê hut-lio̍k án pē-bó kap gín-á ko͘-thong lóng kóng Hôa-gí kàu a-kong a-má giâm-tiōng ê oat-thâu-chèng, hō͘ Tâi-oân ê gín-á oân-choân bô ha̍k-si̍p bó-gí ê khoân-kéng, kan-na khò ha̍k-hāu ta̍k lé-pài chi̍t-chiat bó-gí-khò, beh kā bó-gí o̍h hó, hāu-kó chin-chiàⁿ ū hān.
M̄-koh, Tâi-oân cháu-cheng ê kàu-io̍k thé-chè hō͘ to-sò͘ ê ka-tiúⁿ bô-iàu-ì gín-á “Si̍t-chè ê lêng-le̍k”, kan-taⁿ tiōng-sī gín-á ê sêng-chek, kā hun-sò͘ khòaⁿ kah pí siáⁿ-mi̍h lóng khah tiōng-iàu. Bô tì-kak tio̍h “Bó-gí” tō sī seng-o̍h, sī siok lán chi̍t-tè thó͘-tē to̍k-iú ê bûn-hòa. Ka-tiúⁿ, sī-tōa-lâng bô hū khí thoân-sêng ê chek-jīm, khiok siūⁿ beh ài bó-gí chi̍t-kho the̍h koân-hun, goân-in tō sī kiaⁿ gí-bûn-lūi ê chóng pêng-kin hun-sò͘ ē siū tio̍h éng-hióng. Só͘-pái, lāu-su nā hun-sò͘ phah liáu siuⁿ kē tō ē ū ka-tiúⁿ lâi ha̍k-hāu loān, kú--lâi, ha̍k-hāu mā bô siūⁿ-beh tek-sit ka-tiúⁿ jiá mâ-hoân, tō hêng-sêng hun-sò͘ ài phah hō͘ koân koân ê chū-pó loān-siōng.
Kàu-io̍k ê bo̍k-tek m̄ tō sī beh hō͘ gín-á ū chèng-khak ê koan-liām kap thāi-tō͘. M̄-koh hiān-chhú-sî lán Tâi-oân cháu-cheng ê kàu-io̍k, tō-sǹg ha̍k-seng kho-bo̍k oân-choân bē-hiáu, thêng-tō͘ bái kah lī-phó͘, mā sī ē-sái the̍h tio̍h koân-hun. Chit-khoán loān-siōng kàn-chiap kà gín-á m̄-bián phah-piàⁿ mā ē ū hó sêng-chek. Kàu-io̍k ê bo̍k-tek tī hiān-kim ê siā-hōe m̄-sī hō͘ gín-á o̍h tio̍h sêng-sìn, chiàⁿ-si̍t, ló͘-le̍k ham chiàⁿ-bīn ê thāi-tō͘, soah piàn-sêng chi̍t-chióng hō͘-lâng tit-tio̍h lī-ek ê kang-kū; lāu-su sī pī sit-pāi ê kàu-io̍k páng-phiò ê jîn-chit. Tàu-té lán ê kàu-io̍k sī chhut siáⁿ-mi̍h būn-tê? Hun-sò͘ tùi ka-tiúⁿ, ha̍k-seng lâi kóng sī pâi-miâ? Ha̍k-le̍k? Sī chîⁿ? Sī hâm-thâu? Ia̍h-sī chiân-tô͘?... .
Bīn-tùi hun-sò͘ chì-siōng ê kàu-io̍k khoân-kèng, chē-chē lāu-su ūi tio̍h chū-pó, m̄ koán ha̍k-seng ha̍k-si̍p thāi-tō͘ gōa chha, thêng-tō͘ ū gōa bái, mā sī ài bô-nāi kā hun-sò͘ phah hō͘ tiⁿ-tiⁿ-tiⁿ.
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