Tuesday, April 2, 2019
Exploration of beliefs as a Early Childhood teacher
Exploration of beliefs as a Early puerility thatched rooferThe purpose of this essay is to explore my beliefs as a checker and how these beliefs lead shape my practice as an untimely tiddlerhood t distributivelyer. The simile I claim chosen is A guardian Katiaki of a Flax bush Pa Harakeke. I depart discuss my face-to-face history and tenet beliefs in relevance to the metaphor I concur chosen. There will be an emphasis on the importance of family and civilisation in my life and how it shapes my breeding practice and beliefs. I will in like manner discuss some theories that fend my practice and also talk on my image a youthful child. References to support literature will evident throughout this paper.The metaphor I have chosen that I believe scoop informs my beliefs as a teacher is A Guardian Katiaki of the Flax bush Pa Harakeke. I chose this metaphor be bring on to me it symbolises the growth in life and in the early childhood profession. originally I heap be ref er to myself as a guardian, I consider myself of existence in the life cycle of the Pa Harakeke. The Pa Harakeke is recognised within Maori society as a symbol of family and defense (Pihama and Penehira, 2005). It is also a visual incorporateation of the importance of p bents and elders as protectors. The fondness shoot te rito symbolises the central importance of a child. The Harakeke is believed to have cardinal inner forms which represent a family. The new shoot represents a child te rito which is protected by the next inner layer that represents the parents awhi rito. The outermost layer symbolises the grandparents or ancestors tupuna. To me, this symbolises my childhood and how I grew up under the share of my parents and grandparents. I refer myself as a guardian now because I believe it is my responsibility to nurture for the child in the absence of their parents. I see this as a genuinely signifi tusht image, because I support image how hard it must be for children to stay away from their parents for such(prenominal) a long period of time. As a guardian, it is my number virtuoso priority to make the child feel as safe, cared for and well looked after. Ministry of finish and Heritage (2011) describes a Kaitiaki as a person who is recognised as a carer, protector, guardian or conserver.A nonher argue why I chose to describe myself as a Guardian of the flax bush is to emphasis my beliefs around seeing each child as an individual. The flax bush family has many unalike species, and varieties of flax. This symbolises children as individuals and unique in their accept special way. It is the guardians responsibility to be knowledge sufficient closely the different species, including its need for growth of each flax bush. selfsame(prenominal) thing applies to me as a teacher. To be a teacher, who sees children as sustain individuals should have some depth of knowledge about each childs likes/dislikes, dispositions, strengths, health concerns etc. A great source to find this information is from the family. Families fundament give valu suit satisfactory information on the child, which will booster teachers beat up to know the child better. This is will patron build trusting relationships amongst family, teacher and children.As a guardian it is also my responsibility is to nurture and arouse the growth of the child as a strong in a safe/trusting environment. This makes significant links to the new-fangled Zealand Early Childhood Curriculum. It tinges to the formulas of Empowerment (Whakamana) where the child is encouraged to become independent and is provided with resources which will enable them to direct their own acknowledges. There are also links to the principle of Holistic Development (Kotahitanga) where all dimensions (such as strong-arm, friendly, cultural, spiritual emotional and cognitive) of gentle information is considered in under patronage the child as a whole (Ministry of Education, 1996). It is a personal belief that I have learnt from my own cultivation that to understand well existence every expression of development must be considered.Duries gravel of the Te Whare Tapa Wha illustrates the four dimensions of Maori well being. These are corporeal health Taha Tinana, spiritual health Taha Wairua, family health Taha Whanau and mental health Taha Hinengaro. It is believed that our physical being only supports and protects us from the external environment and is one aspect of health well-being. Spiritual health affiliates to us as individuals or as a community about who/what we are, where we have come from and where we are going. conventional Maori analysis on physical illness will focus on the the Taha Wairua to determine whether harm here could be a contri hardlying factor. Family health relates to the importance of family. It links to our ancestors, our ties with the past, the present and the future. This dimension makes significant links to the Pa Harakeke. It r elates to the importance of family in the health and well being of a person. The give way dimension concerns mental health as thoughts, feelings and emotions are spanking elements of the personify and soul. It is about how we see ourselves in the domain, our ability to communicate and to feel that our idea and body are inseparable (Durie, 1998).Another health model which is pertinent to providing depth in savvy holistic development is Rose Peres model of Te Wheke. The concept of Te Wheke (the octopus) is a symbol used to represent family. Each of the eight tentacles represents a dimension of well being. The tentacles of the octopus are overlapping and interwined to symbolise the interconnected and inseparable nature of the dimensions (Pere and Love, 2004). These Maori health models relate closely to the concept of focusing on a childs well being as a whole. Both models include the valued importance of family/whanau and their part to a childs health and wellbeing.The life cyc le of the Pa Harakeke consists two major(ip) parties that are central to the child te rito, these are the parents and grandparents. This metaphor was very relevant to me because my parents and grandparents were the most of the essence(predicate) people in my life from birth. They contend the role of a guardian, protector and carer, but also as my jump teachers. I have always had a very strong gravel with my parents and grandparents, which is s bank there till this day. Claiborne and Drewey (2010) explain how love and acceptance generated towards children by adults/family can positively impact on their health and growth.My family plays an essential role in my life. They have always been there for me, and it is because of them of their encouragement and faith in me that I am doing this course. Sometime I feel as though my family are like a group of cheerleaders. They cheer me on, when I am about to loose hope, they give me the support and confidence to keep on going, and for that I am very grateful to have a family that is so loving and supportive. My teaching philosophy is based on building honorific relationships with each childs parent/family because I believe they are the first teachers in every childs life. My ultimate goal is to achieve close relationships with parent/families and stand alongside them in partnership to assist and provide experiences that will best support their childs learning and development. Fraser (2005) suggest that through collaborative partnership among teachers and family children experience a sense of continuity and care which encourages them to learn and grow.This metaphor also highlights the concept of culture. It indicates my knowledge and understanding of bicultural awareness. I believe biculturalism is classic in the early childhood sector and that all children should be give the probability to develop knowledge and understanding of the cultural heritages of both partners of the treaty of Waitangi (Ministry of Educa tion, 2010). One reason why I chose to use the metaphor of A Guardian of the Pa Harakeke is because to me it portrays my proceeding in learning about the Maori culture and understanding a different perspective on how we see the world around us. I believe that every child should have the opportunity to learn Te Reo Maori because it is the language of our land and we need to be teach children to be proud of it. I have made it a personal goal to learn as much as I can about Maori culture to further my knowledge and understanding. In order for me to teach children about Maori culture, I need to know about it myself.Culture plays an important role in my life as scholar teacher and it influences my teaching philosophy daily. Wong (2005) states children learn through cultural tools available to them which include childrearing practices, language, customs duty and rituals. I believe this quote is very important to me, because I have learnt to be responsive, and caring through seeing my little cousins being bought up with such love and care. Culture is all around us and we can see the different cultures through our multicultural society. Every culture will be different in the ways it transmits cultural knowledge because cultures have different goals for the development of children and different ways of communication knowledge to children (Claiborne, 2010, p160). I was born in the Fiji Island and my nationality is Fijian Indian. My ancestors are from India, therefore as a child, my parents/grandparents taught me a lot about my culture and my ancestral background. I also learned about the Fijian culture because I consider Fiji as my get downland and I am very proud of my country. However when I was ten years old, my whole family migrated to New Zealand. When I moved to New Zealand, I experienced a multicultural community. I had to adapt to the different culture/lifestyle of NZ, but I also retain the grow of my cultural beliefs.A major theorist that focused on the betrothal dodgings of family, culture and environment is Bronfenbrenner. Bronfenbrenners ecological systems model emphasises the influences of society and culture in an individual childs life. The immediate relationships and surroundings around the child is called the Microsystem. In this layer the most important influence would be parents/family and also the early childhood centre the child attends to. In the childs Mesosystem the child experiences a sense of connector between home and early childhood setting. The excosystem relates to the childs connections with larger social systems. It does not have an active role in the childs immediate context but does have influence the child Microsystem. For role model a parent who is employed, is able to provide resources for the child, however if the parent was to lose this job it will cause fiancial stress associated to the provision of those resources and this is likely to cause negative impact on the parent-child relationship (Wong, 2005).The Macrosystem relates to the large cultural patterns which include cultural values, customs and laws. For example cultural contexts that value children and families may manifest ideological and organisational structures in society, which issue in the provision of good flavour, affordable and accessible childcare (Wong, 2005, p18). diction acquisition is also a complex component of cultural system (Crain, 2011). According to Wong (2005) every culture has its own language and it holds knowledge about the uniqueness of being in that cultural community. Vygotsky argued that language is the most vital symbolic tool in development. I believe that language is an important part of cultural norms. Through language, we can express cultural views and relate to each other within the same community. I am trilingual, being able to speak Hindi, English and Fijian. I am fluent in all three languages and I believe it is a great utility in this field of work. Parents/family that speaks th e same language may feel more than satisfactory conversing more openly about their feelings and what they except of their childs learning. It can help in expressing and talking about concerns in a more comfortable manner.Vygotskys sociocultural cognitive theory is an emphasis on how culture and social interactions guide cognitive development (Santrock, 2009).Vygotskys believed that child development occurred as a result of natural and cultural activities. He referred to cultural activity as social processes through which we learn to use cultural tools and to think (MacNaughton and Williams, 2009).He argued that children need to be directly taught new concepts rather than waiting for them to make their own discoveries (Crain, 2010). Vygotsky introduced the concept of govern of Proximal which was a term used to secern between a child actual development levels as heady by independent problem solving and the advanced level of electromotive force development as determined through p roblem solving with the help and guidance of a skilled adult (Claiborne, 2010). According to MacNaugton (2009) good quality scaffolding allows for joint problem solving. This concept provides great depth and understanding on how childrens knowledge and understanding can be extended. As a teacher I want to be able to provide children with opportunities for geographic expedition but also guide them to extend their learning.I believe that the reason why Vygotskys concept of Zone of Proximal is appealing to me is because I phone I was guided through task I was not able to do. One significant memory that I have, which is an example of the concept of Zone of Proximal is when I was five years old, I got my first dyad of lace up shoes. Every where I went I wanted to separate them and my parents always had to put them on for me. One day I persistent to do up my laces on my own, I tired and tired for a long time but I just couldnt do it, my mother was standing on the side, watching me tr y and tie my lace up. So as soon as I was about to give up, she intervened and helped me do them up. She went through it with me step by step. It took me a few days until I independently did up the laces myself, it memorable moment for me because I was so proud to be able to do it all by myself. Therefore I want to become a teacher who gives children opportunities to feel proud of their achievement knowing that they did something all by themselves. I want to be able create an atmosphere where they feel they are valued and have a sense of self worth.My image of a young child is that each child is an individual have unique qualities that define them as who they are. in advance I started my Bachelors in Early Childhood Education, I didnt know what it would be like. I decided to do early childhood because I patently enjoyed being around child. Through the past 2 years of on-going research, and attending lectures I have really learned the importance of the early years of life and the meaningful learning and development that occur during this time. by and by my two years in training as a scholarly person teacher, I have a more clear vision of a young child. A young child is strong, powerful, and competent learners who need to be challenged and encouraged to form their own working theories about the world they live in. I believe that play is very valuable to childrens learning and development in the early years. Through play children have the opportunity to convey in open ended exploration (Gonzalez-Mena, Widmeyer Eyer, 2007).In conclusion, the metaphor of Guardian of the flax bush, explained my personal beliefs as a teacher. My teaching beliefs are formed from my childhood experience. I learnt the importance of family and culture as I was growing up, and till this day it plays a major role in my life. As a teacher I believe that children should be experience a safe, warm environment where they are cared for and their needs are met. As a student teacher, I hav e learned to recognise the childrens health and well being as a whole. This means recognising all dimensions of well being. The two models that provide insight on the importance of all dimensions of health are Peres Te Wheke and Duries Te Whare Tapa Wha models. Children are our future and my aim is to provide each child with the opportunity to grow up as competent and positive(p) learners and communicator, healthy in mind, body, and spirit, secure in their sense of belonging and in the knowledge that they make a valued contribution to society (Ministry of Education, 1996, p9).
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