Relating Philosophy to Pedagogy Essay

Within any wee childhood precept (ECE) setting the commandment of the pedagogs will beat great impact on the plans and philosophies which the children within that setting will be influenced by. Teachers countenance a office to build and primary(prenominal)tain authentic, open, reciprocal relationships with children, families and the biotic companionship (Gailer, 2010).This is non only if an full part of the primal childhood curriculum Te Whariki which has relationships as unrivalled of its four foundation principles (Ministry of Education MoE, 1996) besides too part of the instruct standards and ethics. As a teacher I relish in the see to build relationships with many antithetic children, all unique in their culture, strengths, ideas and means of being. The importance I place on relationships sits well with both Vygotskys and Bronfenbrenners socioethnical theories. Vygotsky emphasised the importance of the people surrounding a child, seeing them crucial for def ending and enhancing the childs development.Bronfenbrenner extended this into a model of contextual factors, using ideas slightly five kinds of contexts surrounding the private child including their micro- and meso-systems where the interactions of their day-to-day trustworthyities occur (Drewery & Bird, 2004). These theories pass water been vital in the development of New Zealands early childhood curriculum, Te Whariki, and so my get windings of these and with my personal philosophy I hope to have the skills to be fit to build respectful reciprocal relationships with all learners. Building these relationships nevertheless is not as easy as people outside of the profession a lot assume.Appendix 2 shows Suzie Gailers (2010) hold on being professional, the article discusses how professional integrity of practice is reliant on teachers having a cross set of determine, respect, authenticity, empowerment and transp bency. The image of the child is culturally constructed and linked to our eon and place in history, the image I have as a teacher today of children is genuinely different to that of which I was viewed as a child. My image of the child has altered as I have gained both practical and theoretical teaching experience.In my first practicums I did not necessarily get it on what to expect about building initial relationships with children but as I have gained knowledge I now know that children basin be trusted to build these relationships in timeframes which argon the right way for them. Te Whariki (MoE, 1996) presents the image of children as competent learners and communicators and I now save this image in my teaching practice and as a fire (Appendices 3, 4 & 5), along with the values of respect which I have provide through the following of Magda Gerbers work.From my suffer relatively control practical experience and theoretical knowledge I can impact to the notion of Edwards & Nuttall (2005) where the pedagogy, or the act of te aching, is not only mediated by educators understandings about the children, acquirement, and the curriculum their understandings about the social settings in which they work, their personal experiences beyond the workplace and their engagement with the nubbles wider community all have a role in determining the educators actions (p. 36).My own underlying beliefs, values and philosophies all impact on my teaching style and, although often unconsciously, on the way I mend to individuals. Commitment to reflective practice, the personal philosophy I have articulated and the desire for professional development will aid me in retentiveness true to a pedagogy which is responsive in time as well as to individuals. This pedagogy with its identified aspects of judicial decision, planning, effectuation and evaluation is influenced by my values and experiences and I attempt to explain and reflect upon these in this essay.The main assessment fulfil I use is Learning Stories, an approach essential by Dr. Margaret Carr. Learning stories show a snapshot of a learning experience which has been shared with the child or children involved and are a record of the interests and strengths of the child. Research shows that learning is more effective when it is derived from interests, encouraging demand and the sense of trustfulness that take places from working within ones own strengths.The learning story framework is based on the belief that exploitation good learning dispositions is the most important skill in early childhood and this fits well with my values of respect and having the Te Whariki image of the child, a confident, competent learner and communicator. The foundations of learning stories are the dispositions found in Te Whariki and in my own learning stories these are highlighted, showing fellow educators, parents and whanau how I work to support childrens learning in all aspects of the design and curriculum (Appendices 4, 6 & 7).Upholding this image of children in practice is however met with challenges. Woodrow (1999) describes how there are resulting constructions of childhood based on how individuals experienced childhood, on cultural artefacts and on professional knowledge, Ellen Pifer (2000) also describes these conflicting images in her throw Demon or Doll (Appendix 8) which has truly opened my mind to ways of seeing individuals. Other teaching professionals may hold different images of children such(prenominal) as the child as innocent or as an conceptus adult and this will impact on the way they act round and towards children.Having a commitment towards reflective practice and regularly evaluating my personal pedagogy will rent me to deal with these challenges, fine-looking me the skills to explain my viewpoint and understand that of another(prenominal)s so that the best possible outcome is achieved. To undertake such assessment it is important to build a relationship with the children and these reciprocal relation ships are other key part of my philosophy.This value has changed with my experience and theoretical knowledge, in my initial practicum I was unsure about how to go about building relationships that are both respectful and reciprocal (Appendices 9 & 10) but my confidence in this has, and will continue, to grow (Appendix 11). I believe that building a reciprocal relationship means sharing aspects of my life with children and not expecting them to hear themselves without the favour being re overruleed. I have a huge estrus towards animals and I have shared this with the children on my last two practicums by taking along my guinea pigs (Appendix 12).The children feel aspects of empowerment and trust as I allow them to be intimately involved with a very important part of my personal life. Building such relationships prior to labor movement assessment highlights the spiral spirit of teaching and the aspects of pedagogies. Taking the guinea pigs to the centre required planning and careful implementation, including discussion with staff and families to ensure cultural needs were met. Some cultures do not agree with the keeping of animals as pets and in order to uphold the respectful image of the child and relationships with the family and community I needed to accept and respect this belief.The centre policies and legislation also play a role in planning and implementation, health and hygienics regulations needed to be considered for this activity and for others many different policies will come into play. For further assessment and planning the involvement of colleagues and whanau in the learning stories and other documentation would play a vital role in the continuance of the interest but unfortunately the short nature of the practicum did not allow for this.Cultural needs and matches weight heavily in the planning and implementation stages of my pedagogy. This is linked to all the values in my philosophy relationships, respect and equity. These values mean that I believe in focussing on skills and talents kinda than on deficiencies to create learning environments, for theoretical account respecting that crying is a sensible attempt at intercourse and can be a suitable learning experience (Appendix 11). Nyland (2004) describes how the participation rights and contexts of infants knowledge can be miss in childcare settings.On-line discussions with fellow students regarding this reading give support to the idea that disrespectful environments adversely affect the identity and participation of children. What happens in an environment when an identity is missing altogether and children are faced with images of color middle class able bodied members of society? What message is that giving to these children and their families? You dont belong? You are not a real member of our society? We dont value you? The environments we plan for the children blab out volumes about how we view society and the people we respect and value (Ellis, R. , Fuamatu, P. Perry Smith, A. M. Moodle kinfolk 2011). During planning I therefore need to think ahead about resources which reflect the cultures within the setting and the community. This can be achieved through communication with other educators in the setting, parents, and other members of the community such as kaumatua or the local priest. Planning for social occasions is also important to me as I feel they link the ECE setting with the wider community and social values. This includes events such as Mothers and Fathers day (Appendix 13) as well as cultural occasions such as the Lantern Festival, Diwali and Pasifika events.Although during such planning I am mindful of the goals and learning outcomes which Te Whariki and the teaching standards present I also constantly remind myself of the holistic nature in which the learning will occur. Lawrence (2004) describes the shift in thinking and programme planning in ECE settings over the past two decades, from keeping children in use (p) to planning cycles and then Te Whariki. Lawrence clarifies that although the word planning is still utilise it is not in the traditional sense of the word but preferably can be seen as reflectively responding to childrens thinking (p. 16). An example in her rticle shows how the learning experience of children can be very different to that pre-planned or expected by the teacher (Appendix 14). A challenge presents itself where teachers have been trained and had experience in times where different planning programmes were utilised, disagreeing views and beliefs can lead to conflict within teaching teams and a dedication to reflective practice is required by all parties if favourable outcomes are to be reached. This reflective practice is a vital part of the evaluation process of my pedagogy. What worked? What didnt work? Where do I go from here?Schon (2002) depict how the entire process of reflection-in-action, where our knowing is in our action, is central to the skill practit ioners have in dealing with situations of uncertainty, instability and uniqueness as well as valuing conflict. Holding true to a value where children are respected as individuals and value for their own unique set of skills, uncertain and unique situations are inevitable in the day-to-day practice of an ECE setting. With the set of reflective skills I now possess I hope to be able to turn these situations of uncertainty into ones of learning, for both myself and children involved.With continuing professional development and an ever increase amount of practical experience I feel I am in good stead to continue my career as an early childhood educator and support the children within my influence to grow up in line with the aspirations of Te Whariki, competent and confident learners and communicators a valued contribution to society.