Ecology_of_Teaching_and_Learning

Te Whariki and Reggio Emilia: A comparative study, identifying comparing and contrasting the beliefs, theoretical perspectives and ideas of two different approaches to Early Years learning. The first years in school are amongst the most important in a child’s life. The skills, both educational and social that are learnt in these years may affect the whole course of a child’s later education and life. The ability to play together, learn collaboratively and form friendships are vital skills that all young children must acquire. Research and interest in children’s early development dates back to the nineteenth and early twentieth centuries which saw the growth of formal education. The most influential of the early educational pioneers, Friedrich Froebel (1782-1852), Rudolph Steiner (1861-1925), Maria Montessori (1870-1952), Susan Isaacs (1885-1968) and the MacMillan sisters (1860-1931) still influence current educational thought and practice today. Much of the current thinking of child development among early year’s educators is also supported by the findings of more recent theorists, the most influential being, Piaget (1896-1980), Bruner (1915), Vygotsky (1896-1934) and Bronfenbrenner (1979). Within their findings they reinforce and extend many of the ideas and thoughts of the early pioneers, supporting the early childhood traditions as described by Froebel et al. Whilst much of their work has been criticized and challenged, (Donaldson, 1987, Lambert and Cylde, 2003, Shayer, 2003) the philosophies of these theorists continue to have a major impact upon childhood education and care. Two recent research publications, EPPE, (2004),and Researching Effective Pedagogy in the Early Years, (2002) highlight the importance of high quality early years care and education and the benefits that this may have on a child’s learning and development. How ‘quality’ is perceived within education is dependant upon the context in which it is set and the perspective of the user. Pugh (2001, p.20) highlights the importance of ‘an appropriate curriculum, well trained staff and good relationships between staff and parents as important elements of a quality early years service.’ Different perspectives on childcare and education have led to numerous varying approaches of curricula being practised around the world, Montessori, Steiner, High Scope, Foundation Stage, Te Whariki and Reggio Emilia are some of the most well known and respected amongst early years educators. It is the beliefs, theoretical perspectives and approaches to early childhood learning of the later two of these curricula are that are now to be explored in more detail. Similarities and differences are to be identified between the two curricula together with strengths and weaknesses in an attempt to compare and evaluate the effectiveness of each approach in meeting the developmental and educational needs of young children. The New Zealand curriculum, Te Whariki, was introduced in 1996 and is the first New Zealand national early childhood curriculum, encompassing children from birth to five. Te Whariki translates from the Maori language as ‘a mat for all to stand on’ (Ministry of New Zealand, 1996) which reflects the diversity of the curriculum, communities and services involved in the development of early childhood pedagogy in the country. The whariki or mat is structured through the weaving of the principles, strands and goals which are central to the curriculum. The four broad principles of empowerment, holistic development, family and community and relationships form the basis of the framework with the five strands of well-being, belonging, contribution, communication and exploration being incorporated as essential areas for learning and development. A number of goals underpin each strand; these goals are then expanded into learning outcomes for the development of knowledge, skills and attitudes. The concept of Te Whariki is described as follows; ‘The curriculum integrates care and education and includes both specifically planned experiences and activities and interactions that arise spontaneously. Different programmes, philosophies, structures and environments will contribute to the distinctive patterns of the whariki.’ Ministry of New Zealand, (1996). Although the curriculum in New Zealand is relatively new, strong cultural and historical roots of the Maori values and traditions are deeply rooted within the Te Whariki programme. The bi-cultural curriculum reflects not only the country’s own cultural heritage but also recognizes the diversity of early childhood education in New Zealand. Te Whariki seeks not only to be culturaly significant but also, philosophically and developmentally meaningful (David as cited in Pugh, p.61). The social, historical, cultural, and biological aspects of a child’s development (Vygotsky (1896-1934) are considered to be of great importance by the Ministry of New Zealand. The curriculum is founded upon the following aspirations; ‘For children to grow up as competent and confident learners and communicators, healthy in mind, body and spirit, secure in the sense of belonging and in the knowledge that they make a valuable contribution to society’, Ministry of New Zealand (2006). Te Whariki is primarily based on the empowerment of children (Carr, 1999) with human development theories related to a Vygotskian perspective forming the basis of the curriculum. In an attempt to move away from more developmentally appropriate curriculum’s, as suggested by Piaget (1886-1980), The Ministry of New Zealand (2006) recognises the value of the ‘socially constructed nature of learning, and the importance of knowledgeable others in the setting, home and community.’ It could also be considered that the importance of social and cultural contexts within the curriculum as suggested by Bronfenbrenner’s ecological perspective (1979), have also had a great influence upon the construction of Te Whariki. Socio-cultural perspectives are evident within Te Whariki where the social interactions that take place within the setting, home and community are considered to be of paramount importance. Reggio Emilia has gained itself an international reputation for the work it carries out with young children. It was in 1963 after the Second World War that the small town of Reggio Emilia in Northern Italy developed its own regional approach to preschool care and education. Strong views on the community, citizenship and political activism, inspired local parents to build new schools for their young children. Parents wanted to create environments where children would hold community and citizenship as central to their being, creating a new democratic society. Elements of humanist, feminist, developmental, progressive and social models of learning (Pugh, 2001, p.59) are evident within the curricula. The Reggio Emilia approach is founded upon how educators view children, a way of thinking about children and embracing children’s rights, rather than methods and sets of standards and targets to be met. The Reggio curriculum expresses a democratic approach where the emphasis is on being treated as an active participant, where children are listened to and are able to express themselves and communicate in a number of ways, Malaguzzi, 1995 describes this as ‘The hundred languages of children.’ The Reggio Emilia curricula is based upon the following principles; the child as protagonist, the child as collaborator, the child as communicator, the environment as third teacher, teachers as co-constructors, teachers as researchers, documentation as communication and parents as partners (Neaum, 2002, p.129). Nutbrown, in Abbot and Nutbrown, (2001, p.116) describes the approach to learning as similar to that of the New Zealand metaphor of the mat, in that ‘ the essential elements of heritage, history, community, culture, values and vision’ are amalgamated with the ‘secondary hues, space, materials, time and people.’ Loris Malaguzzi, a philosopher and educator, became one of the founders of Reggio preschools. Malaguzzi drew on Piagetian (1896-1980) and Vygotskian (1896-1934) theories of constructivism, within a social cultural paradigm, which have greatly influenced the approach of the Reggio curricula. Reggio children are viewed as co-constructors of their own learning and knowledge in co-operation with the ‘pedagogista,’ creating their own theories and meanings and guiding their own learning. The influence of Froebel’s perspectives upon early childhood care and education can be clearly identified within both the Te Whariki and Reggio Emilia curricula. Holistic, active learning, the importance of parents in the education of children together with the importance of training for early year’s educators are all key characteristics described in each of the perspectives. Similar to that of Reggio one of the guiding principles of Te Whariki is to ‘develop and implement a curriculum that assists all children to be competent and confident learners and communicators, healthy in mind, body, and spirit, secure in their sense of belonging and secure in the knowledge that they make a valued contribution to society.’ (Ministry of Education, 1996. p.6). Children’s rights are recognised, promoted and fundamental to the underpinning philosophies of both curricula. Child centred and political models have clearly inspired the philosophies of both Reggio and Te Whariki in that children are viewed as being active, reflective and competent with rights of their own. Both Piaget (1896-1980) and Vygotsky (1896-1934) built much of their work on theories of constructivism in view of the active child. Social-constructive theories of learning, (Vygotsky, Bronfenbrenner and Bruner), where children are given opportunities to be active in solving their own problems and constructing their own knowledge and understanding through experimental activity, active discovery and collaborative group work, (Wood, 2005) are also recognized in both curricula. The New Zealand curriculum is a national programme where early childhood services are expected to implement a curriculum that is consistent with Te Whariki. Childcare settings delivering the curriculum are expected to base their programmes of learning and teaching on the curriculum principles, strands and goals. The bi-cultural nature of Te Whariki allows for diversity in the way settings choose to plan, deliver and evaluate the curriculum. Whilst the document embraces diversity there does seem to be a lack of guidance and direction on how the curriculum is implemented, OMEP, (2006). In contrast the Reggio Emilia approach to learning is a locally developed programme of early childhood learning. Within Italy there is currently no national curriculum at pre-school level. However, the Ministry of Public Education has produced guidelines for the education of children which early years settings are expected to use as a framework. As with the New Zealand curriculum, individual settings are able to adapt these guidelines in accordance with their own settings philosophies and pedagogy. The influence of parental involvement upon a child’s development has been well recognised since Froebel (1782-1852), who believed that mothers should play an active part in the care and education of their children. This is a key concept that is still very much evident and supported within today’s curriculum. A strong similarity between Te Whariki and Reggio Emilia is the belief in the importance of parental cooperation and the impact this may have on a child’s development. There is much evidence to suggest and support that there is a clear role for parents in their young children’s learning and development. Bruce (1997), Pugh (1999), QCA (2000), Sylva et al (2003) and Desforges (2003), all acknowledge the importance of parental partnerships within the pre-school setting. The link between parents and the preschool is traditionally very strong within the New Zealand curriculum and is deeply embedded within the four principles of Te Whariki, ‘Family and community: the wider world of family and community is an integral part of the early childhood curriculum.’ (Ministry of Education, 1996). Family involvement is encouraged through shared assessments across home and the setting, with family members contributing to children’s documented learning stories (Carr, 1999). A social constructive perspective in which the parents take an active part in the children’s experience is central to the philosophy of Reggio Emilia. Parents of Reggio children become a part of school life through the taking part in discussions, not only concerning their own children, but on the school as a whole. Parents are expected to contribute to school policies, curriculum planning and assessment and the documentation of the children’s learning. The view of the environment appears to vary between the Te Whariki and Reggio Emlia approach. Very few references to the physical environment could be found within in Te Whariki documents. However Reggio Emilia values the environment as instrumental in influencing the child’s learning and development, referring to it as ‘the third educator’, (Neuam, 2002, p.129.), believing it to be just as important as the teacher. In discussing the ‘enormous value’ of the environment, Malaguzzi (1996) wrote: ‘It has been said that the environment should act as a kind of aquarium which reflects the ideas, ethics, attitudes and culture of the people who live in it.’ (Abbott & Nutbrown, 2001, p.3) Whilst Te Whariki recognises the environment as an important link to learning more of an emphasis is placed upon the human interaction that take place with in the classroom. Despite different views on evaluation and assessment, an emphasis is placed upon children to take an active part in the assessment and evaluation of their own learning through learning stories (Te Whariki) and documentation (Reggio). The assessment of children’s learning in both programs is made on a short term basis and focused specifically on the ongoing activities within the setting rather than the preschool itself. In Reggio Emilia ‘documentation’ refers to the recording of the children’s experiences and work in progress. Evidence of children’s learning is created through the visual presentation of the children’s own thoughts, feelings and experiences Documentation of these processes takes place in numerous ways, reflecting the ‘hundred languages of children’ metaphor. Drawings, observations, photographs, transcripts of talk and samples of the children’s work are displayed throughout settings illustrating children learning and development. The ‘documentation’ of children’s work is viewed as an important tool in the learning and reflective process of not only the children, but also of educators and parents in the different curricula being studied. In New Zealand children are made to express their understandings through ‘learning stories’, which have become an integral part of the assessment and evaluation process. The New Zealand approach to assessment and evaluation does appear to be more structured than that of the Reggio Emilia approach. Te Whariki emphasizes that assessment and evaluation should be directly related to the curriculum and based upon the framework of the curriculum. Carr (2001) describes learning stories in ‘terms of the four D’s, describing, documenting, discussing and deciding’, (Organisation for Economic Co-operation and Development,(OECD), 2006). There are obvious similarities between both approaches in terms of assessment and evaluation of children’s learning. Holistic approaches are evident within both programmes where rich and diverse sources of information are able to be gathered through numerous methods allowing for multiple perspectives on the child’s development to be acknowledged. Children are included as active participants in the assessment and evaluating of their own learning, with the documentation produced, providing a valuable framework for reflection by educators, parents and children. Emphasis is also placed upon the training and the pedagogical understanding of the early year’s educator. Research shows that the theoretical and pedagogical knowledge of the teacher is closely related to that of the quality of the program. The World Organisation for Early Childhood Education (OMEP) (2006) defines high quality in preschool as ‘Giving children a good start’ and also relates it to ‘the competent and professional teacher with theoretical and pedagogical knowledge’. There is no doubt that the early years is a sensitive learning time with children being highly receptive to all experiences. Practitioners working with children should be trained in awareness of children’s needs in order to support and extend their learning. A future goal, 2012, for New Zealand is to have fully qualified teachers in all teacher led settings, (Minstry of New Zealand, 2006). The Reggio Emilia program lays a strong emphasis on regular in service training and regulated planning time each week. The Te Whariki disposition to learning can be likened to that Reggio Emilia where children are listened to and viewed as being active participants in their own learning. The children are encouraged to communicate with each other and others, taught how to express their own thoughts and therefore feel respected and motivated to learn. Carr, 2001, suggests that ‘Education for the 21st Century must aim at developing young people’s ability to be skilful and confident when facing complex predicaments.’ OECD (2006). Whilst Carr recognises the importance of the curriculum content she believes that great detail must be given to the ‘attitudes, values and habits towards learning in general.’ Both Reggio and Te Whariki have developed an approach to life long learning, focusing on the qualities and abilities needed to help children develop and learn. The work of each of these approaches to early year’s education are internationally renowned for the quality of teaching and learning being delivered. Both programmes have strong bicultural and community values specific to the country of origin. These highly regarded values are integral in the whole ethos of both Te Whariki and Reggio Emilia. It is for this reason that neither of the approaches could be imported wholesale and implemented in another country. However it is possible that elements of each approach could be taken out and transferred to another country. It would appear that there is no correct view on early years teaching, learning or child development. Whilst at first it was thought that different approaches to learning are underpinned by different values and principles, it has now, through further reading and a deeper understanding, become apparent that common core values and objectives are visible within both approaches as well as differences. Whilst both of the programmes have differing factors based on the cultural and historical aspects of their origins, they also have commonalities in that children are active, reflective, and able to communicate and interact with both adults and children in order to develop to their full potential. However the most important aim of both the programmes is that the child gets a good start in life. [pic][pic][pic]