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Assessment Literacy in ELT: Extending Communicative Teaching through Informed Evaluation

Assessment Literacy, CLT, Communicative Language Teaching, Formative Assessment, Kirkpatrick Model, Professional Development 0 comments

 

Brushing Clarity into Pedagogy
AI-generated picture by Prof. Jonathan Acuña Solano in October 2025

Introductory Note to the Reader

     As someone concerned with helping novice or neophyte English language teachers grow into confident professionals, I continue to identify areas where we can create a truly transformative professional development program—one that genuinely shapes communication-oriented instructors capable of materializing Communicative Language Teaching (CLT) in their classrooms. This involves not only training teachers to design communicative lessons but also scaffolding their growth as reflective practitioners who can evaluate learning meaningfully and formatively.

     In this pursuit, Assessment Literacy (AL) becomes an indispensable bridge between instruction and evaluation. By understanding how to assess what truly matters—language use, interaction, and meaning—teachers move beyond mechanical testing toward formative practices that boost student engagement and communicative competence.

     I remain committed to following the Kirkpatrick Model for training, as it provides a clear, evidence-based structure for evaluating how teacher learning translates into classroom behavior and student outcomes. Within this framework, assessment literacy represents the next logical step: helping educators not only plan communicative lessons but also measure, reflect upon, and continuously improve them through informed evaluation.


Assessment Literacy in ELT: Extending Communicative Teaching through Informed Evaluation


 

Abstract

This paper explores Assessment Literacy (AL) as a vital extension of Communicative Language Teaching (CLT) and an essential component in the professional development of English language teachers. Building upon the principles of the Kirkpatrick Model, the discussion emphasizes the importance of aligning assessment with communicative outcomes and formative feedback. Assessment literacy enables teachers to integrate evaluation into their instructional design, ensuring that assessment fosters learning rather than merely measuring it. Drawing from key scholars such as Stiggins (1995), Black and Wiliam (1998), Nunan (2004), and Inbar-Lourie (2008), this paper argues that AL is not a technical add-on but a professional competence that sustains communicative pedagogy and promotes reflective practice.

Keywords:

 Assessment Literacy, Communicative Language Teaching, CLT, Formative Assessment, Professional Development, Kirkpatrick Model

 

 

Resumen

Este artículo explora la competencia evaluativa (Assessment Literacy, AL) como una extensión esencial de la Enseñanza Comunicativa de la Lengua (Communicative Language Teaching, CLT) y como un componente clave en el desarrollo profesional de los docentes de inglés. Basándose en los principios del Modelo de Kirkpatrick, se destaca la importancia de alinear la evaluación con los resultados comunicativos y con la retroalimentación formativa. La AL permite que los docentes integren la evaluación en el diseño de la instrucción, de modo que esta fomente el aprendizaje en lugar de limitarse a medirlo. Con base en autores como Stiggins (1995), Black y Wiliam (1998), Nunan (2004) e Inbar-Lourie (2008), se argumenta que la AL no es una habilidad técnica adicional, sino una competencia profesional que fortalece la pedagogía comunicativa y promueve la reflexión docente.

 

 

Resumo

Este artigo examina a literacia avaliativa (Assessment Literacy, AL) como uma extensão essencial do Ensino Comunicativo de Línguas (Communicative Language Teaching, CLT) e como um componente fundamental do desenvolvimento profissional dos professores de inglês. Com base nos princípios do Modelo de Kirkpatrick, o texto enfatiza a importância de alinhar a avaliação com os resultados comunicativos e com o feedback formativo. A AL permite que os docentes integrem a avaliação ao design instrucional, garantindo que ela promova a aprendizagem em vez de apenas medi-la. Apoiado em autores como Stiggins (1995), Black e Wiliam (1998), Nunan (2004) e Inbar-Lourie (2008), argumenta-se que a AL não é uma habilidade técnica adicional, mas uma competência profissional que sustenta a pedagogia comunicativa e fomenta a reflexão docente.

 


Introduction

In recent years, assessment literacy (also known as AL) has become a central concern in English language teaching (ELT), particularly as communicative language teaching (CLT) helps reshape the ways we teachers design and evaluate student learning and language mastery. To better comprehend Assessment Literacy, it needs to be understood that this concept refers to teachers’ “ability to understand, analyze, and apply assessment principles in ways that enhance student learning” (Stiggins, 1995, p. 240) not from a summative standpoint but from a formative one that boosts linguistic development among students. While communicative lessons emphasize interaction, meaning, and real-world use of language, they require forms of assessment that go beyond discrete-point grammar tests. Developing assessment literacy ensures that teachers can design evaluations aligned with communicative outcomes, bridging the gap between pedagogy and evidence of learning.

Communicative Teaching and Assessment Challenges

One of the persistent challenges in CLT has been the usual misalignment between instructional goals (linked to course outline outcomes and assessment tools (tasks to provide students with feedback through formative assessment). Nunan (2004) highlights that communicative tasks must be evaluated for both accuracy and fluency, yet many teachers still rely on “traditional testing methods that measure isolated forms rather than communicative competence” (p. 112). Without assessment literacy, teachers risk undermining communicative pedagogy by applying outdated forms of testing, emphasizing, e.g., whether B2 learners can effectively use the third conditional without mixing tenses. AL provides conceptual and practical tools for teachers to ensure that assessment reflects what is taught, that scaffolds the learner throughout all the process and that they communicatively practice the grammar, vocabulary, and communication strategies in the classroom.

Defining Teacher Assessment Literacy

Assessment literacy must not be simply considered as a technical skill but as a professional competence nowadays. Inbar-Lourie (2008) has defined AL as “the knowledge base, skills, and principles that enable teachers to integrate assessment into classroom practice in a meaningful way” (p. 389). For ELT, this includes designing performance-based tasks with a communicative aim in their genesis, using rubrics for formative assessment to guide students on the areas they need to strengthen, and providing meaningful feedback that promotes learner autonomy. In this sense, assessment literacy is inseparable from pedagogical content knowledge, as teachers must not only know how to teach communicatively but also how to measure communicative growth among their language learners.

Formative Assessment as a Pedagogical Tool

A key point of assessment literacy is the understanding and use of formative assessment. Black and Wiliam (1998) argue that “formative assessment is at the heart of effective teaching” because it informs instruction and guides learners (p. 140). Within ELT, formative strategies such as peer feedback, self-assessment checklists, and reflective journals allow teachers to capture language development in authentic ways. These tools reflect a shift from assessment of learning to assessment for learning, a distinction that is crucial in communicative classrooms, which will help language instructors abandon non-communicative practices that do not contribute to assist the development of “pragmatic” language mastery among students.

Feedback and Learner Agency

Assessment literacy also equips teachers to give timely and meaningful feedback to learners that fosters their agency and responsibility for their own language learning. According to Hattie and Timperley (2007), effective feedback must answer three questions: Where am I going? How am I going? Where to next? (p. 86). In communicative language teaching (CLT) contexts, this set of questions means moving beyond error correction toward feedback that encourages risk-taking, negotiation of meaning, and learner reflection. Teachers trained in AL can provide feedback that not only addresses language accuracy but also builds learners’ confidence in authentic communication. In the end, we language teachers want to have a cohort of students willing to try out what they are learning in new contexts where similar grammatical structures along with communication strategies are used.

Washback and Classroom Practices

The concept of washback, the influence of assessment on teaching and learning, highlights the importance of teacher assessment literacy. Bailey (1996) notes that “tests and examinations often have powerful influences on both teachers and students, shaping classroom activities and attitudes” (p. 259). These types of summative assessments are not meant to replace communicative and formative tasks; this summative evaluation is important but not central to CLT. Teachers who lack AL are bound to succumb to negative washback by teaching to the written, grammar and vocabulary-oriented tests, while those who are assessment literate can harness positive washback to reinforce communicative pedagogy and communication strategies in real life situations. For instance, task-based formative assessments can drive instruction that is more interactive and learner-centered aiming at helping students toy with the language, discover how it is used, and negotiate meaning in conversation.

Professional Development and Assessment Literacy

Professional development programs (PDPs) must therefore integrate assessment literacy as a core component of teacher training and teacher performance assessment. Scarino (2013) argues that AL requires not only technical expertise but also a “critical, reflective stance toward one’s own practices and assumptions” (p. 312); self-reflection or some kind of reflective journaling can give room to better classroom practices and delivery. For ELT teachers, this reflective dimension ensures that assessment is not a separate or punitive element, but a pedagogical practice aligned with communicative principles aiming at helping students develop the target language. Training teachers to design communicative lessons using frameworks such as the Kirkpatrick Model should naturally extend to equipping them with the skills to evaluate communicative outcomes, not only in in-class, formative assessments but in course summative evaluations.

Conclusion

Assessment literacy is the natural extension of communicative teaching. Without AL, we teachers risk undermining communicative goals by defaulting to traditional testing formats where form is more important than meaning and use. With AL, we language instructors gain the capacity to design assessments that reflect authentic language use, provide meaningful feedback, and create positive washback among our learners. Ultimately, AL empowers us teachers to connect pedagogy and assessment, ensuring that communicative classrooms are not only rich in interaction but also rigorous in evaluation.


📚 References

Bailey, K. M. (1996). Working for washback: A review of the washback concept in language testing. Language Testing, 13(3), 257–279. https://doi.org/10.1177/026553229601300303

Black, P., & Wiliam, D. (1998). Assessment and classroom learning. Assessment in Education: Principles, Policy & Practice, 5(1), 7–74. https://doi.org/10.1080/0969595980050102

Hattie, J., & Timperley, H. (2007). The power of feedback. Review of Educational Research, 77(1), 81–112. https://doi.org/10.3102/003465430298487

Inbar-Lourie, O. (2008). Constructing a language assessment knowledge base: A focus on language assessment courses. Language Testing, 25(3), 385–402. https://doi.org/10.1177/0265532208090158

Nunan, D. (2004). Task-based language teaching. Cambridge University Press.

Scarino, A. (2013). Language assessment literacy as self-awareness: Understanding the role of interpretation in assessment and in teacher learning. Language Testing, 30(3), 309–327. https://doi.org/10.1177/0265532213480128

Stiggins, R. J. (1995). Assessment literacy for the 21st century. Phi Delta Kappan, 77(3), 238–245.



Reflection and Discussion Questions for Teachers

1. In your current practice, how do you ensure that your assessments align with the communicative goals of your lessons?

2. Have you experienced negative washback (tests shaping your teaching in unhelpful ways)? If so, how could assessment literacy help you counteract it?

3. Which formative assessment strategies (e.g., peer feedback, self-assessment, learning journals) have you found most effective in your classrooms? Why?

4. How do you balance accuracy-focused assessment (grammar, vocabulary, pronunciation) with assessments of fluency and communicative competence?

5. Reflect on the feedback you typically provide to learners: does it answer the three guiding questions Hattie & Timperley (2007) suggest (Where am I going? How am I going? Where to next?)?

6. In what ways could you further develop your own assessment literacy through professional development, collaboration, or self-study?

 Assessment Literacy Activity [handout]

Assessment Literacy Activity [Handout] by Jonathan Acuña


Assessment Literacy Workshop Handout

Assessment Literacy Workshop Handout by Jonathan Acuña



Assessment Literacy in ELT - Extending Communicative Teaching Through Informed Evaluation by Jonathan Acuña




Saturday, October 04, 2025



Samael, Eve, and the Demonized Lineage of Cain: From Jewish Mysticism to Christian Demonology

Augustine, Cain, Christian Demonology, Demonology and Devil-Lore, Gnosticism, Jewish Mysticism, Kabbalah, Moncure Daniel Conway, Myth of Evil, Samael 0 comments

 

AI-generated picture by Prof. Jonathan Acuña Solano in September 2025

Introductory Note to the Reader

     I am not a demonologist or a scholar of theology or ancient Jewish writings, but while reading Moncure Daniel Conway’s Demonology and Devil-Lore, I was deeply struck by his treatment of Samael—a central figure in Gnostic thought—depicted as both an angel and a demon, and in some traditions, as the father of Cain or even the serpent in the Garden of Eden.

     Having read several Gnostic texts, many attributed to Samael, I was surprised that during my participation in Gnostic meetings, we were never told who Samael truly was within a broader mythological and theological context.

     As someone raised in the Catholic tradition, my interest in religion has always been intertwined with literature and myth. Reading Conway’s reinterpretations of Jewish mysticism revealed to me how profoundly mythological imagination shaped theological views of evil, inheritance, and divine justice.

     This essay does not aim to engage in theological debate, but rather to examine, through a literary and mythological lens, how figures such as Samael and Cain became enduring symbols in both Jewish mysticism and Christian demonology.


Samael, Eve, and the Demonized Lineage of Cain: From Jewish Mysticism to Christian Demonology

 

Abstract

This paper explores the evolution of the Samael–Eve–Cain tradition from early Jewish mysticism to its reinterpretation in Christian demonology. Drawing on Moncure Daniel Conway’s Demonology and Devil-Lore (1879), kabbalistic sources such as the Zohar and Pirke de-Rabbi Eliezer, and patristic writings like Augustine’s City of God, the study investigates how Cain’s mythic paternity shifted from human origins to demonic descent. In Jewish mystical thought, Cain is often described as the offspring of Samael and Eve, a conception that externalizes evil as genealogical rather than moral. Christian tradition later transformed Cain into a symbol of spiritual corruption and heresy, linking his lineage with sorcery and rebellion. Through this mythological genealogy, both traditions articulated theological responses to the enduring problem of evil and human violence.

Keywords: 

Samael, Cain, Jewish Mysticism, Christian Demonology, Conway, Gnosticism, Kabbalah, Augustine, Myth of Evil

 

 

Resumen

Este artículo examina la evolución de la tradición de Samael, Eva y Caín desde la mística judía hasta su reinterpretación en la demonología cristiana. Basado en Demonology and Devil-Lore (1879) de Moncure Daniel Conway, así como en fuentes cabalísticas como el Zohar y el Pirke de-Rabbi Eliezer, y en textos patrísticos como La ciudad de Dios de San Agustín, el estudio analiza cómo la paternidad mítica de Caín pasó de un origen humano a un linaje demoníaco. En la mística judía, Caín es descrito como hijo de Samael y Eva, una concepción que proyecta el mal como herencia más que como elección moral. La tradición cristiana, posteriormente, transformó a Caín en símbolo de corrupción espiritual y herejía, asociándolo con la hechicería y la rebelión. A través de esta genealogía mítica, ambas tradiciones intentaron responder teológicamente al problema del mal y de la violencia humana.

 

 

Resumo

Este artigo investiga a evolução da tradição de Samael, Eva e Caim, desde o misticismo judaico até sua releitura na demonologia cristã. Baseando-se em Demonology and Devil-Lore (1879) de Moncure Daniel Conway, em fontes cabalísticas como o Zohar e o Pirke de-Rabbi Eliezer, e em textos patrísticos como A Cidade de Deus de Santo Agostinho, o estudo examina como a paternidade mítica de Caim se transformou de uma origem humana para uma descendência demoníaca. No pensamento cabalístico, Caim é frequentemente descrito como filho de Samael e Eva, o que desloca a origem do mal do campo moral para o genealógico. A tradição cristã, por sua vez, fez de Caim um símbolo de corrupção espiritual e heresia, relacionando sua linhagem à feitiçaria e à rebelião. Essa genealogia mítica permitiu que ambas as tradições elaborassem respostas teológicas para o problema persistente do mal e da violência humana.

 


Introduction

Cain, the first murderer in the biblical narrative, quickly became a symbol of corruption in both Jewish and Christian traditions. In the Hebrew Bible, he is the firstborn of Adam and Eve (Gen. 4:1–2). Yet medieval Jewish mystical traditions often reassigned Cain’s paternity to Samael, the serpent-like adversary, thereby associating him with demonic descent. Moncure Daniel Conway’s Demonology and Devil-Lore (1879) preserves this tradition, highlighting how Jewish demonology developed alongside and sometimes in tension with biblical monotheism making readers understand that Jewish were, at the beginning, polytheistic in their ancestral beliefs.

While reading Conway’s book, one gets to realize that Christian demonology later appropriated and reshaped these ideas, transforming Cain into the archetypal sinner and, in some medieval narratives, even an ancestor of sorcerers and heretics. This paper explores Conway’s insights, the kabbalistic expansions, and the Christian adaptations of the Samael–Cain myth.

Conway on Samael and Cain

Conway (1879) underscores the role of Samael as a liminal figure, half angel, half demon, who became a vessel for projecting theological anxieties about evil. He notes:

“The mediæval Jews, in their demonologies, made Samael the paramour of Eve, and Cain the fruit of their union” (Conway, 1879/Vol. II, p. 30).

In Conway’s reading of ancient mythologies, Cain becomes a hybrid figure, a man whose very bloodline is tainted by demonic interference. This shift now explains Cain’s role as the archetypal fratricide we are presented in the book of Genesis:

“Cain was not merely Adam’s son gone astray; he was the embodiment of passions alien to man’s first innocence” (Conway, 1879/Vol. II, p. 31).

Kabbalistic Sources: Samael and Eve

Going further in Conway’s book, the kabbalistic Zohar elaborates on this theme by connecting Samael with both Lilith and Eve. Conway (1879) points out that it is Lillith, Adam’s first wife, the one serpent in the Garden of Eden tempting Eve, Adam’s second wife. In Zohar I:35b–36a, Samael mates with Eve and produces Cain, whereas Abel is fathered by Adam. Thus, the first brothers already represent two spiritual lineages: one corrupted, one pure.

From a different mythological line, the Pirke de-Rabbi Eliezer (ch. 21) similarly suggests that the serpent (identified with Samael, and not with Lillith) impregnated Eve with Cain. This dual paternity creates a mythological framework where Cain’s act of murder is not only personal but genealogical; he kills his “half” brother because he is born of a killer spirit. Finally, as Isaac Luria explains, in later kabbalistic thought, he tied Cain’s soul to the “qelippot” (husks of impurity), while Abel’s soul contained holy sparks destined for redemption (Scholem, 1965).

Mythological Parallels

The story of Cain’s demonic paternity parallels other myths of divine-human hybrids. From the Greek Heracles, born of Zeus and a mortal, to the biblical Nephilim of 1 Enoch, such unions blur the line between human and supernatural. Yet unlike heroic hybrids, Cain embodies corruption rather than greatness. His lineage is not destined for triumph but for violence.

Conway situates this in a larger pattern:

“The fiends that haunted man’s imagination were but his own passions and crimes projected into monstrous personalities” (Conway, 1879/Vol. I, p. 12).

Christian Demonology and Cain

As Christianity started to absorb Jewish mystical motifs, Cain’s image expanded in demonological imagination. Early Church Fathers, such as Augustine, emphasized Cain as the prototype of the civitas terrena (earthly city), in opposition to Abel’s civitas Dei (City of God) (City of God, XV.1). Though Augustine does not mention Samael directly, his dichotomy laid the foundation for seeing Cain’s lineage as spiritually corrupt.

By the Middle Ages, Christian demonology began incorporating Jewish traditions about Samael indirectly. Cain was depicted as consorting with demons, or as a spiritual ancestor of sorcerers and heretics. Medieval legends, for instance, linked Cain’s descendants with secret knowledge passed down through fallen angels (Russell, 1981). In some apocryphal lore, Cain’s wandering after Abel’s murder resembled the fate of the cursed Wandering Jew, a figure associated with eternal exile and demonic punishment (Anderson, 1965). This further blurred the boundary between Cain’s human guilt and supernatural taint.

The association of Cain with witchcraft also emerged: witchcraft trials occasionally referenced Cain as a forefather of necromancy, particularly in German demonological literature of the fifteenth century (Bailey, 2006). Thus, the motif of Cain’s demonic ancestry became fertile ground for linking biblical narrative with the Christian fight against heresy and sorcery.

Theological Implications

By attributing Cain’s origin to Samael, both Jewish and Christian traditions externalized evil, locating it in corrupted ancestry rather than solely in free will. In Judaism, this explained the persistence of violence despite divine creation. In Christianity, Cain became a symbol of inherited sin and rebellion against divine order.

The shared theme across traditions is that Cain is never merely a human sinner. He is mythologized into a vessel of demonic corruption, a status that allowed both Jews and Christians to narrate the problem of evil in mythological rather than purely moral terms.

Conclusion

The Samael–Eve–Cain tradition, preserved in Conway’s Demonology and Devil-Lore and elaborated in kabbalistic sources, illustrates the evolution of myth from biblical ambiguity to demonological certainty. Jewish mysticism framed Cain as the son of Samael, embedding evil in his lineage. Christian demonology absorbed and reshaped this tradition, casting Cain as the archetype of rebellion, heresy, and even sorcery.

Conway’s work remains valuable not only for preserving these legends but also for recognizing their function: the mythologization of evil as genealogical. Cain’s contested paternity thus continues to serve as a vivid example of how cultures externalize the burden of violence into mythic ancestry.


📚 References

Augustine of Hippo. (1998). The City of God against the Pagans (R. W. Dyson, Trans.). Cambridge University Press. (Original work published ca. 426 CE)

Anderson, G. K. (1965). The Legend of the Wandering Jew. Providence: Brown University Press.

Bailey, M. D. (2006). Magic and Superstition in Europe: A Concise History from Antiquity to the Present. Lanham, MD: Rowman & Littlefield.

Conway, M. D. (1879). Demonology and Devil-Lore (Vols. I & II). London: Chatto & Windus. (Reprint edition consulted, 2001).

Russell, J. B. (1981). The Devil: Perceptions of Evil from Antiquity to Primitive Christianity. Ithaca: Cornell University Press.

Scholem, G. (1965). On the Kabbalah and Its Symbolism (R. Manheim, Trans.). New York: Schocken Books.

Tishby, I. (1989). The Wisdom of the Zohar: An Anthology of Texts (D. Goldstein, Trans.). Oxford: Oxford University Press.

Zohar (trans. 1984). The Zohar (D. C. Matt, Ed. & Trans.). Stanford: Stanford University Press.


The Evolution of Cain’s Identity in Jewish and Christian Traditions

The Evolution of Cain’s Identity in Jewish and Christian Traditions by Jonathan Acuña


The fathering of Cain by Samael

The Fathering of Cain by Samael by Jonathan Acuña



Samael, Eve, And the Demonized Lineage of Cain - From Jewish Mysticism to Christian Demonology by Jonathan Acuña



Saturday, October 04, 2025



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