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Exploring inclusivity in teachers’ beliefs and practices in an early learning centre in Shanghai, China

Introduction

Inclusionary practices have changed over the years in educational spaces. Every country has their own approach and understanding of what inclusionary practices might look like in different learning spaces. Tan et al., (2022) explored teacher beliefs around inclusive practices, specifically as it relates to early years educators and peer interactions, at a preschool in Shanghai, China. The researchers found that teachers’ beliefs did not always align with practice. Tan et al., (2022) found that some changes unfolded in the classrooms around decoration that was aligned with inclusive messaging, but that the biggest challenge came with mediation between peers, specifically those who are not identified as having special educational needs (SEN) and those who are identified as having behavioural or emotional SEN. 

Tan et al., (2022) aligned with previous research in other settings and with current best practice models. The first contextual factor influencing the disconnect between belief and practice centred on classroom composition. The research confirmed that the adult to child ratio within a classroom impacts how the teachers were able to align belief with practice. The second contextual factor influencing the disconnect between belief and practice was whole class instruction. Tan et al., (2022) found that this approach is the dominate practice in Chinese preschool, with 46% of their time spent using instructional whole group practice. The third context centred on parent-teacher relationships, specifically if parents’ support between home and school would have an impact on how teachers supported inclusivity. Finally, the fourth context is the strong desire for high academic performance at the risk of underdevelopment of social/emotional development. Tan et al., (2022) highlighted that there is a strong cultural orientation towards academic performance in a Chinese context. 

This research is important to me as my scholarship is in early years and I will be relocating to Shanghai to teach at a school that has a focus on inclusive practice. My hope is that by exploring this research, I will begin to develop an understanding of the cultural context of inclusive practices in Chinese early years settings. This will hopefully guide my research around inclusivity, early years, and policy/framework development.  

This paper will explore Tan et al., (2022) research using a rights-based approach. It is my belief that all children have a right to education. What the enactment of children’s rights to education will look like is determined by cultural contexts. Therefore, to better understand how disability and how inclusive beliefs and practices are constructed in China I will use a rights-based lens to deconstruct Tan et al., (2022) research based in Shanghai, China. 

Conceptual Framework

The human rights movement arose after the end of World War 2 with the creation of the United Nations (UN) (United Nations, 2022). In 1948, the Universal Declaration on Human Rights Convention (UDHR) was signed and adopted by the UN General assembly. Article 26 states that everyone has the right to education (Office of the High Commissioner Human Rights, 2022). Through the creation of the UDHR other rights-based declarations have evolved, such as the UN Convention on the Rights of the Child (UNCRC) (UNICEF UK, 2022). Article 28 of the UNCRC states that all children have a right to education and Article 23 states that all children have the right to dignity as it pertains to their disability. China is a signatory of both the UDHR and the UNCRC, and as such the rights to education and rights to dignity should be upheld. 

A rights-based approach is situated in a liberal egalitarian lens. According to McCowan (2015) liberal egalitarianism is not about completely removing capitalism from the current systems, instead, it is about upholding social justice in the same space as free market values by ensuring individual freedoms and rights are adhered to in conjunction with current systems. Rights-based approaches under the liberal egalitarian lens suppose that individuals are deserving of justice rather than conditions put upon them based on charity outreach. Further scholars such as Nussbaum (2000, as cited in McCowan 2015) and Mahbub Ul Haq (1995, as cited in McCowan, 2015) suggest further concepts of liberal egalitarianism through the construction of agreed upon capabilities and freedom for all. Finally, liberal egalitarianism suggests that educational systems should distribute services and benefits with equity and justice in the forefront, with a purpose of learning to advocate for rights and developing autonomy. Rights-based approaches are not without criticism, specifically that rights are vague in definition and do not offer cultural context to nation states.  

Analysis

Tan et al., (2022) offer a brief historical and cultural context of disability and educational settings. According to the authors, China has attempted to fulfill their signage of the UDHR and UNCRC through the creation of national laws such as The People’s Republic of China on Protection for Disabled Persons Act(National People’s Congress, 1990, as cited in Tan et al., 2022) and The Educational Guidelines for People with Disabilities Act (National Education Committee of the People’s Republic of China, 1994, as cited in Tan et al., 2022). In theory both legislative acts encourage schools and educational settings to open enrollment to children with disabilities, in practice the acts are viewed more as suggestions and not mandatory. This is even more evident in early years settings where it is not yet viewed as a public good requiring public funding. This is a gap in legislative powers, cultural context of education, and the rights of the child and protection from discriminatory practices based on disability. Part of rights-based approaches is access to educational spaces. However, with early years still not a guaranteed good for most nation states, access is limited. This is especially true for those who are identified as requiring SEN support. Farrell (2013) argues inequality of access can be assumed when there is an inadequate supply of schools or programming. Therefore, when access is limited, beliefs and opportunities to practice on beliefs, become a barrier for the educator.

How diversity, including disability, is constructed differently from nation state to nation state, and from era to era, is dependent on cultural context of understanding (Jiménez & Lerch, 2019). Democratically run nation states generally define rights as individual liberties, while those in communist run nation states conceptualize rights as positively aligned with government run sponsorship. As such, China is a communist based government where one can argue that the rights of children with disabilities should have the same access with specific program supports for their needs. Yet, as stated, most early years settings in China are slow to offer these programs. According to Tan et al., (2022), one of the factors that influence the teacher’s belief system around peer interaction is classroom composition. Often classroom ratio in China is greater when compared to their Western counterparts. Due to the classroom composition, the teachers found it challenging to support SEN children with behavioural and emotional support needs. For teachers in China, the main approach to education is whole-group teaching with explicit concentration on high academic performance. While some of the participants in Tan et al.’s (2022) study had additional training and experience working with children who required additional support, they found it challenging to provide the specific care required for them to be successful in the classroom and with their peer interaction. When specific care is not available a barrier to access can be created. 

Finally, Tan et al., (2022) followed up their research with its limitations and implications. This is important to note as it aligns with the analysis of their research. They noted the study’s short observation period coupled with a single location versus multiple locations as a challenge to providing a generalizable overview representative of the inclusive practices and beliefs in China as a whole. Though Tan et al., (2022) cannot suggest whole system change based on such a small sample size, it should be noted the research does highlight and align with previous research findings. The researchers argued that another barrier was the focus on beliefs around academic performance and the importance (or lack of importance) placed on social-emotional development. The importance of Social Emotional Learning in the early years is coded and encouraged as foundational over academic success in multiple frameworks around the world (Housman, 2017). The question remains, did Tan et al., (2022) explore curricular or pedagogical documents outlining social emotional learning in a Chinese context. They did note limited training on social emotional learning contexts in China due to cultural teaching approaches which emphasize instructional whole group teaching as a means of fostering a sense of community and belonging. The authors concluded that further research would be required to examine the belief and practice divide. Further research into curricular documents, cultural construction of disability, parental understanding of social emotional learning, and how to bridge these divisions between belief and practice will need to unfold to gain a deeper understanding of inclusive practices in China. 

Conclusion

As a signatory to the UDHR and the UNCRC, China has made attempts to follow through with the binding conventions. Tan et al.’s, (2022) research on teachers’ beliefs and practice when developing peer interactions for SEN children offers a brief outline of how disability is protected through legislation such as ThePeople’s Republic of China on Protection for Disabled Persons Act (National People’s Congress, 1990, as cited in Tan et al., 2022) and The Educational Guidelines for People with Disabilities Act (National Education Committee of the People’s Republic of China, 1994, as cited in Tan et al., 2022). They noted that despite China’s legislated educational reform, the early years sector has more flexibility in interpreting the legislation as it is still not considered a public good. China offers primary and secondary education for all students that can attend. Until the early years is considered a public good, instituting the legislative act is a challenge.

In most educational spaces, classroom ratios and programing have an impact on how teachers put their beliefs into practice. Tan et al., (2022) also found this true in their research. The size and composition of the classroom influenced how the teachers approached peer interaction. When the classroom is too large or if only one approach is used (whole group instruction vs small group or individualized learning) it leaves those who are marginalized on the sideline, with their rights to education and right to dignity as it pertains to disability not completely supported. As stated, the rights of the child around education and dignity could be better upheld if early years is considered a public versus a private good. 

Finally, Tan et al., (2022) suggest further training at the pre-service level on how to implement social emotional learning was needed. This is a challenge in a Chinese context when academic performance is held in higher regard than social emotional learning. Research (Housman, 2017) confirms that early understanding and support of social emotional learning is beneficial for future school success, but messaging to this effect is slow to evolve in collective societies where community and belonging are constructed differently than western nations. 

This research has been an entry point into my understanding of how China constructs disability in an early learning environment. It will help guide further research as I return to China to work at a school with a specific focus on inclusivity in school ecosystems. 

References

Farrell, J. (2013). Equality of Education: Six decades of comparative evidence as seen from a new millennium. In R. Arnove and C. Torres (Eds.). Comparative education: The dialectic of the global and the local (pp. 149-174). Rowman and Littlefield.

Housman, D.K. (2017). The importance of emotional competence and self-regulation from birth: a case for the evidence-based emotional cognitive social early learning approach. International Journal of Child Care and Education Policy, 11:13. https://doi.org/10.1186/s40723-017-0038-6

Jiménez, J. D., and Lerch, J. C. (2019). Waves of diversity: Depictions of marginalized groups and their rights in social science textbooks, 1900-2013. Comparative Education Review, 63(2), 166-188.

McCowan, T. (2015). Theories of Development.  In T. McCowan & E. Unterhalter (Eds.) Education and International Development: An Introduction (pp. 31-48). Bloomsbury Academic

Office of the High Commissioner Human Rights. (2022). Universal Declaration of Human Rights-English Versionhttps://www.ohchr.org/en/human-rights/universal-declaration/translations/english

Tan, R., Schwab, S., & Perren, S. (2022). Teachers’ beliefs about peer social interactions and their relationship to practice in Chinese inclusive preschools. International Journal of Early Years Education, 30(2), p. 436-477. Doi: https://doi.org/10.1080/09669760.2021.1983775

UNICEF UK. (2022). A Summary of the UN convention on the rights of the childhttps://www.unicef.org.uk/wp-content/uploads/2019/10/UNCRC_summary-1_1.pdf

United Nations. (2022). History of the Declarationhttps://www.un.org/en/about-us/udhr/history-of-the-declaration

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Exploring Current Hiring Practices in International Schools

For the past 20 years, I have worked in and out of international settings. In 2002, I started my international career in China where I lived in a small city of 1 million people (WanZhou). I was a native English-speaking teacher working at a secondary school. My role was to encourage the students to use proper pronunciation and increase their English usage through conversation. I was woefully unprepared for the task. My only professional role up to that point was in child and youth work where I worked with youth who had encounters with the law or been removed from their house due to safety concerns. How were these skills transferable to teaching English as a second language? Yet, because I was a White native English speaker (NES) I was granted the opportunity to move to a country where I did not know the host language and teach students how to speak English.

Reflecting on this process in recent years and after gaining knowledge, experience, and certification to teach early years, I often wonder if those students were able to gain English ability from me. I know I was not professionally prepared for this role, and I know that this was often the case for new instructors at the time when English became part of the Chinese National curriculum (Wu, 2012). When the Chinese government mandated English as a core subject, there was a learning curve on how to execute the instruction with many NES’s being recruited who lacked the skills or were unprepared to teach English to Chinese students (Wu, 2012). Anecdotally, many of these teachers were recruited based on their place of birth (English first language countries) and the colour of their skin (White). While not overtly advertising for White only, many recruitment advertisements requested a photo with your application, which indicated that only White NES’s would be accepted. I belonged to a few English as a Second Language teaching websites where personal stories and frustrations were shared by Black and Asian presenting job seekers of being rejected numerous times due to racial discrimination. These stories struck me early on in my career as being unfair, unjust, and racist in nature. However, how could I, an unqualified teacher, have advocated for more inclusive practices when I benefited from the system in place at the time and had limited power to change the system?

Fast forward to 5 years, I decided to return to teaching in China. This time I focused on early years. It was more aligned with my professional knowledge and skill set. This journey led to an opportunity to work in Shanghai. I was hired, again, based on the colour of my skin and my birth country of Canada. However, this time I also worked alongside a colleague from the Philippines. In the 5 years since I had last worked in China, I noticed a shift in attitudes. It was a small shift in acceptance of teachers from Asian countries if English was their first language. However, I also noticed that there was a very large discrepancy in pay and attitudes from parents and leadership towards my Philippine colleague. Again, my Whiteness was of value economically and reputedly for the organization, even if my colleague had more experience and training working with early years. 

The first year I worked with the organization, I observed how my Philippine colleague was treated in comparison to the three other White teachers who did not have a degree in education or understanding of pedagogy or curriculum. Once the contract was over, I left the organization and moved into the international school system. I had been working within the Chinese or Bilingual school models, which had different mandates as it pertained to curriculum and expectation (Wu, 2012). Moving into the international school eco-system meant that I had to work with a particular curriculum from a specific region (British, American, or International Baccalaureate (IB) focus), therefore I had to gain theoretical and practical knowledge though more training to best serve my students. Many lessons on diversity, equity, inclusion, and justice (DEIJ) were highlighted during my time working at international schools. 

Currently, I have noticed a shift in thinking around recruitment and retention of staff outside the White, cis gendered, heteronormative, and able body narrative thanks to the organizational bodies like the Association for International Educators and Leaders of Color (AIELOC) push for discussions and action on diversity in hiring. While small changes are happening, I know that there is more work to do on the recruitment of more diverse candidates. Therefore, in this blog I plan to explore what barriers have existed or continue to exist as it relates to hiring diverse candidates in international schools. This blog will use personal stories of those in the field alongside academic findings in Canada and the United States as it relates to diversity hiring practices. 

It is important to offer a definition of an international school. According to Nagrath (2011), an international school is generally defined as meeting the following criteria: 

The ability to transfer from one international setting to another, a higher turnover rate of population, multinational and multilingual student, an international curriculum, an international accreditation body, a transient teacher population, a non-selective student body enrollment and generally a focus on English first or a bi-lingual approach to education. 

From my lived experiences navigating international teaching, I would like to add that most international educational settings have tuition attached to their institutes which makes accessibility for some local students and families out of reach. This is important from a cultural context when considering who benefits from the access to international school curriculum and the influence it can have on hiring practices.

There is limited research on international school hiring practices as it pertains to recruitment and retention of diverse candidates. Therefore, this literature review will be addressed in a two-prong approach. The first approach will explore the academic research currently available on recruitment and retention of diverse teacher candidates. The second approach will explore the lived experiences of international based educators and leaders as they navigate for more diverse representation at international schools. Through this two-prong approach, I plan to explore the current barriers that exist in hiring.

North American Context

In North America (specifically Canada and the United States), research offered insights into the barriers to recruitment and retention of qualified diverse teacher and leadership candidates (Abawi & Eizadirad, 2020;  Kabadi 2020; Reynolds & Tabron, 2022; Ryan & Pollock, 2009). Reynolds and Tabron (2022) explored the early process of hiring principals in over 1000 districts in the United States. They discovered that the upholding of Whiteness was maintained from the language (or lack of) in the job description. Many of the districts did not use written job descriptions which resulted in limited recruitment from potential candidates, which led to a decrease in representation in the screening process which allowed screeners to fall back on safe candidates. There was also an over representation of social network hiring practices. This is echoed in the hiring practices in international school settings for women in leadership (Cofino, 2021b). Many women felt they were overlooked for potential school leadership opportunities due to the social network of cisgendered, heteronormative, White male leaders’ network. In other words, the old boys club of networking.  

Ryan and Pollock (2009) examined diversity in teachers across Canada. Census data indicated an increase in racialized households, especially in urban areas, but increasingly moving into more rural communities. Therefore, an examination of diverse representation in educational settings was conducted which indicated that the teaching community was not representative of the increased diverse or racialized student population. Ryan and Pollock (2009) also examined the lack of diverse candidates by using the metaphors of pipelines, leaky pipes, bottlenecks, and glass ceilings. The pipeline was described as the pathway to teaching. In Ontario the clear pipeline is through the Canadian school systems, which is elementary to secondary to post-secondary to qualification status. This often led to internationally trained candidates being excluded from the pipeline. Leaky pipes questioned the failure of racialized candidates entering the pipeline due to low representation in the Canadian context. There were leaks in the pipeline, such as the increased representation of Black or Indigenous students being streamed into lower academic levels resulting in lower representation in university bound programs (part of the pipeline), less support for transition of students into post-secondary institutions (specifically around language support and international students), and low success rates of internationally trained educators (those who are trained outside a provincial/territorial qualification framework). The bottleneck was the practices and policies in place that potential candidates must navigate to gain employment. This was especially challenging for internationally trained teachers who sought employment. School boards/districts often require registration with a local authority for a teacher license. The steps to qualification are generally the pipeline of provincial/territory degree (Bachelor of Education in most cases). Once a potential candidate complete their designated degree then they apply for teacher status. This can be a bottleneck for internationally trained educators as the standards set by the local authority requires specific knowledge and skill set for teaching in that province/territory. Therefore, internationally trained educators must go through additional training qualification and multiple levels of paperwork before being granted teacher status. Finally, the glass ceiling was the systemic levers preventing hiring such as the Canadian experience question for internationally trained educators and the assessment of qualifications centred on upholding Eurocentric modes. 

In Ontario (Canada), Abawi and Eizadirad (2020) examined hiring practices as it pertained to the call for more diverse recruitment and retention of teachers. They found that while public sentiment and public policy might demand a more diverse teaching population that without examining and reflecting on the barriers and levers in place, recruitment and retention maintained the status quo. The barriers were steeped in neoliberal ideology of individual ability (qualifications for teaching) and commodification of education (meeting hiring quotas) and levers such as colour evasive attitudes, tokenization, language assessments (especially for internationally trained educators), and nepotism which solidified the upholding of Whiteness in hiring practices. 

Kabadi (2020) conducted a study on the hiring practices with the purpose of increasing diverse teaching candidates for a growing diverse student population of one Denver (United States) school. He shared that efforts started when the student body raised concerns of current events as they unfolded in 2016 (Colin Kaepernick, the US election, and Black Lives Matter). From students raising concerns, a hiring panel was created to recruit more diverse population. Through multiple meetings that unpacked current hiring practices to finding actionable processes the school offered a set of initiatives that included having diverse representation on the hiring committee, a change in interview processes, expanding social networks to include more potential diverse candidates, anti-bias training for hiring committee, and maintaining data on the process for further reflection. This resulted in some increase in diverse recruitment, however findings concluded that the comfort bias was maintained. There was an uptick in women and Latin(x) hires, but the school struggled to recruit Black candidates. Most of the increase for diverse candidates resulted in non-faculty positions. Further and continued reflection on the data and practice was considered. 

International Context

There is limited data or research on hiring practices in international schools. However, Mancuso, Roberts, and White (2010) explored the high turnover rate of teachers in international school settings. This is important to consider when looking at recruitment and retention of teachers. As previously outlined in the definition of international schools, one of the defining factors is transient teachers. Most international school contracts are 2 years with option to renew yearly. Mancuso, Roberts and White (2010) found that teachers who had less than 7 years at the school would more likely leave than those with 8 or more years teaching. There were other variables like: teaching couples versus a teacher with trailing spouse, the dependents versus no dependents, and age, gender, salary, and job satisfaction that impacted decision to stay with their employer. It is worth mentioning that job satisfaction was tied to leadership characteristics. Teachers were more likely to stay with an organization if they had leadership characteristics that can be found in transformative and distributed leadership. 

Transformative leadership is defined as:

  1. a mandate for deep and equitable change
  2. the need to deconstruct knowledge frameworks that perpetuate inequity and injustice and to reconstruct them in more equitable ways
  3. the need to address the inequitable distribution of power
  4. an emphasis on both private and public (individual and collective) good
  5. a focus on emancipation, democracy, equity, and justice
  6. an emphasis on interconnectedness, interdependence, and global awareness
  7. the necessity of balancing critique with promise
  8. the call to exhibit moral courage (Sheilds, 2017, p. 6-7)

Distributed leadership is defined as focusing on interactions on all levels with input from formal and informal leadership roles (Harris & Spillane, 2008). Both styles highlight that for teacher retention to unfold in international school settings that leadership must look different than in previous years. 

The call for more diverse teachers and leadership in international schools has increased recently as schools reflect on their own hiring practices and current approaches to DEIJ policy (Simpson, Weaver, and Ndiaye, 2021). This is evident in the personal stories and lived experiences of teachers and leaders as they navigate recruitment season. Pearson (2022) investigated international recruitment companies to explore policies and practices in place for hiring diverse teaching candidates. She found that the open secret of hiring White presenting teachers continued to be common practice with some recruiting companies. They had different levels based on uploaded profile photographs. Level 1 was usually reserved for White presenting candidates and level 2 was for other presenting candidates. Pearson indicated that on the employer seeking side that the drop-down menu of White only was offered. She did note that some organizations are taking steps to remove barrier language like NES and the requirement of a profile photo. Other schools, like the International School of Dakar (Senegal), have taken initiatives removing barrier language like IB trained and actively seeking more inclusive language in the recruitment advertisement which resulted in an uptick in diversity hiring. 

Pearson (2022) shared the story of Safaa Abdelmagid, who penned an open letter to Search Associates (a recruiting company) about the disconnect with their statement on George Floyd and Black Lives Matter movement and the practice of hiring diverse teaching candidates (2020). Pearson (2022) spoke to Abdelmagid who shared her experience as a Black, African, and Muslim woman during recruitment. She shared there was lack of support on visa procurement for her family based on nationality (when working for a school in Switzerland) and lack of support from recruiters when addressing missed opportunity because the United Kingdom refused to issue a visa for her child. Abdelmagid shared that after much frustration she left the international teaching scene to settle in Ottawa. Abdelmagid’s story is not unique for BIPOC teachers as they navigate international school recruitment.

In leadership recruitment, Cofino (2021a) notes that there continues to be barriers for women who wish to move into leadership roles at international schools. She interviewed several women finding similar themes and barriers which include a lack of visible role models, a culture of competition (mostly addressing the toxicity towards competitive postings), and disproportionate representation (with women representing higher in lower school versus secondary/whole school opportunities). These barriers are amplified when adding in diversity identifiers like race, gender, orientation, marital status, and nationality.  

Llaban (2022) reflected on the recent call of action surrounding diversity in hiring practices. He highlighted the shared struggles of diverse staff and leaders as they navigated the school year, the injustices witnessed in practice, the lack of diverse representation for student population and the rage directed towards recruitment that decentres Whiteness with pushback statements such as the erasure of White male identities. Llaban reflected on current systems or practice that need to be unpacked such as biased language around qualification identifiers, the double standards when speaking about flaws or second chances, and the toxicity found in some leadership positions which prevent progression on DEIJ work. Suggestions on moving forward include consideration of curriculum development, to dig deeper into concepts such as global citizenship and intercultural understanding (exploring beyond a place of privilege), the interrogation of power, privilege, and positionality, understanding that there are multiple truths, and to work on self and in solidarity with confronting systems.

A barrier not highlighted in research or personal reflection was parental input on teaching candidates. Unlike North American counterparts, international school settings are run like a business with parents being the customers. As such, parents can influence what the school body looks like through either withdraw of child, through official complaint, or through parent governing bodies. Hilty (2020) offered a solution to parental input: educational classes that highlight the benefit of diversity in the school population, including staff diversity representation. She suggested that this not be a one-time workshop, that it could be offered before becoming a member of the school community, and that it should be ongoing to support new and old families as they navigate what it means to be in an international school setting. Leadership who are working towards more equitable, inclusive, and just practices might consider how much influence parents have on their hiring practice, especially unpacking the cultural attitudes towards what a good education looks like. 

Discussion

Through the literature review themes evolved highlighting barriers to diversity hiring practices. International schools have similar barriers to the North American research (Abawi & Eizadirad, 2020;  Kabadi 2020; Reynolds & Tabron, 2022; Ryan & Pollock, 2009). The barriers include the upholding of Whiteness in recruitment (barrier and bias language in adverts, nepotism, comfort bias), systems that uphold White supremacy (streaming, White only candidates, language testing for international trained educators, colourblind attitudes), lack of representation (in hiring committees, in classrooms, in leadership roles) and neoliberal policies (commodification of education, qualification frameworks, skills-based assessment). However, many organizations are beginning to address these themes through actionable steps. A note of interest in Mancuso, Roberts and White (2010) study was that recruitment and retention of teaching staff in international school settings was reflective in leadership approaches. Staff were more likely to stay or join an organization that pushed for transformative or distributed leadership practices. If an international organization wanted to disrupt current hiring practices and dismantle current barriers than utilizing tenets of transformative leadership could aid in recruiting more diverse candidates. 

To address the upholding of Whiteness in recruitment (barrier and bias language in adverts, nepotism, comfort bias), one consideration is to explore language in advertisement. A quick glimpse on recruiting sites like TES.co.uk show there is much work to be done on restructuring language.  Another suggestion is to reflect on social network as a source for hiring. This will require unpacking of power dynamics and structures currently being upheld by organizations (Sheilds, 2017). Finally, a suggestion for addressing comfort biases is removing concepts like NES only, and IB or Curriculum specific qualification and running workshops with parents and the greater community on the importance of diverse representation in teaching staff for the students. 

To address the upholding of White supremacy (streaming, White only candidates, language testing for international trained educators, colourblind attitudes), there will “need to [be a] deconstruct[ion] of knowledge frameworks that perpetuate inequality and injustice” (Sheilds, 2017, p 6). Schools are encouraged to reflect on how streaming can lead to the blocking of potential teaching candidates. There is evidence that de-streaming is unfolding in schools; in Ontario, steaming is set to end in September 2022 for all high schools (Canadian Broadcast Corporation, 2021). There are current recruiting platforms that still require photos for professional profiles. Asking schools to remove this requirement is one actionable step. To confront the notion that White presenting is preferable anti-bias education with recruiting companies, potential employers, human resources, and the parents could lead to more understanding of what diversity can bring to their community. Dismantling the upholding of White supremacy is not magically done over the course of a school year; it is ongoing and will need be done from an authentic place. Student voices led to change in how a school recruited in Denver (Kabadi, 2020), this can be replicated in international school settings with leadership, community, students, and families. 

Like other professional roles, international school settings continue to lack diverse representation. Reflecting on my own lived experience in Canada as a student I can recall on one hand the number of teachers who were racialized, or represented LGBTQ2S+ community, or were visibly disabled (no teacher ever disclosed invisible disability). My first male teacher was in grade 8 and I do not recall having a woman in leadership until I went into the workforce. I know my experience is not an uncommon one, therefore how does a school increase representation reflective of the diverse school body? Kabadi (2020) offered one suggestion by actively seeking representation in hiring committees. The International School of Dakar reflected on hiring practices in 2019 actively valuing diversity resulting in an uptick in more diverse staff (Pearson, 2022). A tenet of transformative change is the awareness of community and how this influences our daily experiences through “interconnectedness, interdependence, and global awareness” (Sheilds, 2017, p. 7). By being reflective of diverse representation at all levels of staffing then potential candidates see themselves putting their feet forward to join education. 

Finally, neoliberal policies (commodification of education, qualification frameworks, skills-based assessment) will be one of the larger barriers to address when expanding hiring practices in international school systems. As stated, international schools are in the business of making money, whether is it non or for-profit based. To attract customers (families) they often advertise the staff qualifications, the exam results, and which universities the students are accepted to. To transform and restructure this process a consideration is to focus on “an emphasis on both private and public (individual and collective) good and focus on emancipation, democracy, equity, and justice” (Sheilds, 2017, p 7). This will also require “moral courage” (Sheilds, 2017, p. 7) as this will go against the very premise of the international school model. Schools want to highlight their competitive edge and highlight that their NES teacher (most often White presenting) will give students the tools for the pathway to success. This secures commodification and the revolving door of profit for many schools. However, with the increase in DEIJ work at the international school level with policies put in place at the school, accreditation, and recruiter level there is some hope for change to unfold. 

Conclusion

One organization that is leading conversation on diversity hiring is AIELOC. The organization grew from a Facebook group into an organisation that works to advocate, educate, and strengthen the work and research offered by BIPOC educators (Association of International Educators and Leaders of Colour, 2022). Other organizations have begun to expand on their own policy building around DEIJ statements and practices. This increase in awareness and calls to action on policy and interrogation of practices has resulted in recruitment and accreditation bodies to open discussion on harmful recruitment practice and policies. 

While North American (specifically Canada and the United States) researchers have explored hiring practices as it pertains to diverse candidates, the international school ecosystem has been slow to make changes or support research into recruitment and retention of diverse teaching staff. The barriers for diverse candidate found in North America can be found in international schools. A suggestion to unpack the barriers and levers in place is to approach them with a transformative leadership lens. The growth of interconnectedness, global communication and community building requires the moral courage to change and challenge the upholding of Whiteness in hiring practices. 

References

Abawi, Z., & Eizadirad, A (2020). Bias-Free or biased hiring? Racialized teachers’ perspectives on educational hiring practices in Ontario. Canadian Journal of Educational Administration and Policy, 193, 18-31. https://journalhosting.ucalgary.ca/index.php/cjeap/article/view/68280

Abdelmagid, S. (2020, June 7). Black lives should have always mattered: An open letter to Search Associates. Medium. https://safaa-abdelmagid.medium.com/black-lives-should-have-always-mattered-an-open-letter-to-search-associates-ad8e688f1cd1

Association of International Educators and Leaders of Colour. (2022). History of AIELOChttp://aieloc.org/about-us/

Canadian Broadcast Corporation. (2021, November 11). Ontario to end academic streaming for Grade 9 students starting next school year. CBCNews. https://www.cbc.ca/news/canada/toronto/ontario-schools-streaming-academic-applied-1.6245612

Cofino, K. (2021a, May 25) It’s Not Pie: Better Understanding the Lack of Opportunity for Women. TIEOnline. https://www.tieonline.com/article/2950/its-not-pie-better-understanding-the-lack-of-opportunity-for-women-in-leadership

Cofino, K. (2021b, June 21). Addressing the Elephant in the Room: The Old Boys Club in International School. TIEOnline. https://www.tieonline.com/article/2967/addressing-the-elephant-in-the-room-the-old-boys-club-in-international-school-leadership

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Reynolds, A. L. & Tabron, L. A. (2022). Cultivating racial diversity or reproducing Whiteness?: A QuantCrit analysis of school districts’ early principal hiring practices. Leadership and Policy in Schools, 21 (1), pp 95-111. https://doi.org/10.1080/15700763.2021.2022710

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Posted in Research and Professional Development, Uncategorized

Planting the seeds of hope

“Planting trees is planting hope”– Wangari Maathai

Nobel Peace Prize winner and Green Belt Movement (GBM) organizer Wangari Maathai offered this small but powerful quote on the power of planting trees of hope. While one might see the GBM as an environmental movement, I interpret the movement as a call to plant little trees of hope in the early years. 

Maathai won her Nobel prize through her continued work on sustainability, democratic and women’s rights in her country of Kenya (DeLap, 2013). From Maathai’s work we can pull lessons and apply them to educational leadership, democracy, and rights of the child. Maathai offered seeds to her community, to the women in her community, that were planted with purpose. These seeds grew the plants needed to sustain life and prevent the environmental disaster that was unfolding in Kenya at the time. By offering the seeds to her community she offered a renewed hope, care, and sustainability. This process can be seen in the work of early childhood educators, they work with their community offering seeds of change in hopes of fostering a more sustainable society. Maathai often spoke of the GBM as a process of linkages, that everything within the movement was interconnected with one another and not a stand-alone issue. 

Understanding how an issue intersects with another or over multiple understandings is important knowledge for those who work with other human beings in a caring role (Cho, Crenshaw, and McCall, 2013). Often, the first point of contact for new families is an early years professional. They can be the contact point for new families as they navigate systems of support, they may be the link between educational settings and community services, and they may be the emotional and physical support for families as they face joy and challenges in their lives (Manitoba Child Care Association, 2020). Therefore, developing relationships between early years professionals and families is paramount to planting the seeds of hope. 

One way to build relationships between families, community, and educators is to understand how interconnected systems are, and how this intersection impacts a child and their seeds of hope. Often when speaking of children, especially those in early years settings, the traditional narrative is that educators are seen as the knowledge keepers and children the receivers of this knowledge (Moss, 2019). However, there is a push from educators to reconceptualize early years. This is done from an understanding that children can and do contribute to conversations about their learning and do the problem solving that is free from adult context. Therefore, children can be viewed as the change makers if their voice is valued, amplified, and supported in greater context. I will examine how context is used to cultivated the voice of the child, how educators can be the planters of hope, and what can be imagined if children are viewed as seeds of hope. I will look to deconstruct the traditional, positivist, discourse of early childhood professionals and examine how interconnection is important when planting seeds of hope.

Moss (2019) examines the differences between positivism and postfoundationalims and the impact it has on early years systems. Positivism is the prominent discourse in early years, positioning that there is a singular truth and that the system is predictable and without context. However, the work with children is often contextual and multi-layered. Therefore, I hope to deconstruct the dominant discourse of early years systems and offer how postfoundationalisms can explore an alternative discourse. 

Moss (2019) posits that a postfoundational paradigm is the opposite of positivist paradigm, that the paradigm sits in direct opposition or challenges positivist perspective. Postfoundationalism borrows from multiple theoretical lens such as “postmodernism, poststructuralism, postcolonialism, posthumanism and other ‘posts’ [theories]” (Moss, 2019, p. 36). By viewing the world through multiple lens then postfoundationalism offers the position that there are complex and intersectional happenings that cannot be undone or untangled into one single truth. Much like Maathai’s seeds of hope, postfoundationalism is a paradigm that is interconnected and intersectional. 

A postfoundational framework offers the chance for transformational change to occur. Sheilds (2017) suggests that transformative leadership can foster a more equitable and socially just learning environment for students and staff and that each learning environment has its own context therefore change can look different community to community. Postfoundational framework is contextual and can be used to guide transformational change in the early years. 

Situating self

I grew up in small town Ontario where we were very close to my mother’s side of the family. I grew up around my cousins; in this community we were seen as the ‘poor’ cousins as my parents did not have stable income. Due to being seen as the poor cousins I understood how income inequality affects how people are viewed. I also grew up around an uncle who is disabled and aunts and uncles who are visible minorities. Through these experiences I have always viewed the world through a social justice understanding. I recently revisited my old diaries from my youth; I could see my connections between injustice and inaction. When I decided on my career path I went straight into a helping/advocacy field where youth and youth issues were at the centre of the work. However, after many years in this role I burned out. Through this burn out I re-evaluated what I wanted my future to look like. I knew that I wanted to continue the work with families, I just could not do it in a counselling role therefore I looked to education. After spending five years in China in early years I discovered my calling. I returned to Canada to pursue a much more purposeful career in early years. Through my diploma and Honours degree I discovered a love for policy and development of policy. The love of policy development led me down the path of grassroots movements. I could see the connection between the development of movements from within the community and how those filtered out into bigger, systemic changes. Some of the biggest changes in history have occurred through grassroots movements. Maathai’s GBM started with physical seeds but turned into the bigger, philosophical seeds of hope (DeLap, 2013). I see her work unfold as I work alongside the children in my care. Through my relationships, my knowledge and understanding of intersectionality, and my lens of seeing children as little seeds of hope, I want to create a world where sustainability, empathy, compassion, and care are valued in the same breath as other more concreate concepts. 

This post is inspired by a recent critical incident that unfolded in my work environment. After a week away from the classroom I returned to my colleagues placing a puzzle in the mathematics area. While I often look past some of the questionable puzzles (specifically Disney related or character related) I could not, in good faith, allow a puzzle containing the character Yakari to be present. Yakari is the creation of two white, Swiss-Franco, men in 1977, depicting an Indigenous youth in full war regalia who speaks to animals (Meyer, 2013). The premise of the show is to highlight animals and the connection between land, animals, and humans; however, the inaccurate depictions of Indigenous culture (Sioux Nation) was not something I was comfortable with in the classroom. I have, and continue to, build on my understanding of Indigenous context as it pertains to appropriate representation and conversations. I should also state that this occurred in an international school setting, in Germany, which has a complicated understanding of Indigenous culture, more specifically North American Indigenous culture (Schumacher, 2020). After some heated discussion on understanding race from a North American lens, and by offering alternative solutions to Indigenous representation, the puzzle was removed from the classroom. As someone who has spent her life working from a social justice understanding I want my learning environment to reflect these practices through appropriate discussions and representation. I view children as co-constructers of knowledge and contributors to society, so I try to offer more comprehensive and ethical learning environment where they gain a sense of belonging, identity, and that their voice is valued. 

Children’s Voice

 In 1989, the United Nations adopted the Convention on the Rights of the Child (UNCRC) which gave special protection to children (UNICEF, 2022b). Within this convention, Article 12 states:

 “Every child has the right to express their views, feelings and wishes in all matters affecting them, and to have their views considered and taken seriously. This right applies at all times, for example during immigration proceedings, housing decisions or the child’s day-to-day home life” (UNICEF, 2022a). 

Article 12 clearly states that children have a voice, that their thoughts and concerns are valid and that adults should consider their voice when moving with policy or change that directly or indirectly impacts their lives. All countries/states have signed on to this convention except the United States (UNICEF, 2022b). Therefore, for most countries in the world, and in their own context, the UNCRC offers guidance on building advocacy in the early years with children. 

In Ontario, early years is often driven by private or non-profit markets. Moss (2019) suggests there are two dominate discourse for early years. The first discourse is that early years is market driven, and this is reflected in the fee based, competition-based approach to recruiting parents to a specific program or service. In Canada, most parents pay a fee, fight to access spaces, and look to gain competitive edge on other parents by placing their child in a specialized program like Montessori or Waldorf or other big box solutions (Friendly, 2019). The second discourse is centred on high quality and high returns (Moss, 2019). Placing a child in an early years program which markets itself as providing high quality and high returns is seen as an investment instead of viewing the children as humans. Moss connects the dominate discourse with the rise of neo-liberalism. Early years is not immune to the rise of neo-liberalism school reform. Anderson (2005) highlights the rise of neo-liberalism in school reform, specifically from a competitive markets analysis. This is all linked to the human capital theory, that suggests that by investing in humans as a commodity then the system will receive benefits in the form of the economic prosperity. In 1998, the Premiere of Ontario (Mike Harris) commissioned a study of early years in the hopes of providing a neo-liberal lens to early years markets (McCain & Mustard, 1999). It had the opposite effect to what Harris had hoped for (Early Years Study, 2022). Instead of providing the feedback that children can be moulded into contributing members of society through a singular approach it changed the conversation on how early years experience is foundational and contextual, that brain architecture unfolds in the first three years of life, and that there should be a shift from targeted programs of vulnerable or at-risk communities to a more universal approach to early years. The study influenced other organisations and governments in how they approach early years. 

With the early years study commission and the findings reported the next task was to explore early years systems that were considered best practice. Many organizations began to shift to a more child centred approach (MiCreate, 2019). However, there is tension within early years systems of what child-centred approach looks like. One approach that has influenced the Ontario early years system is the Reggio Emilia Approach (Ontario Government, 2014). Reggio Emilia is a municipality in Italy that reimagined how early years centres could provide a democratic and just voice for children through the work of Loris Malaguzzi (Moss, 2019). Malaguzzi viewed the children as contributing political members of society. While the work in Reggio Emilia is rooted in and stems from a violent past (World War II) and is deeply cultural to the area; many lessons can be learned from the approach and applied to current contexts, especially when the UNCRC is a guiding principle for work with small learners. The central question asked by those who work from a Reggio Emilia approach is “What is your image of the child?” (Moss, 2019, p. 69); this is often followed up with a statement that children have 100 languages. The role of the educator is to read, see, hear, and plant seeds of change by listening to the 100 languages of children. The hundred languages of children can be used to shape or reimagine how policy and change can unfold in educational settings.  Steinberg (2014) further highlights how youth can be instrumental in change if they are listened to and viewed as politically contributing members of a democratic society. 

Educators as seed planters

A premise of Reggio Emilia is that educators are co-learning and co-constructing with children (Moss, 2019). Educators and children not only co-construct with each other but within the greater community of Reggio Emilia. The community approach to education can be seen in the Ontario document How Does Learning Happen? (HDLH) (Ontario Government, 2014).  The child is at the centre of the work, with the family, the educator, and the environment as being interconnected. Outside the centre of the child is the four foundations for learning: Belonging, Well-Being, Expression, and Engagement. The educator’s role is to offer a learning environment that supports these four foundations with a child centred approach that values the voice. Educators can be seen as offering seeds of hope through the learning environment and responsiveness to the child in their care. 

At the centre of the work is relationships. Relationship building with children, family, and community can have an impact on the responsiveness of a learning environment. The educators in Reggio Emilia do not view learning as linear and predictable, but responsive to the curiosities of children and the language they provided in their play, their art, their stories, and their movements (Moss, 2019). For this kind of learning environment to unfold relationships is placed at the centre and relationships that are reciprocal. This involves listening to the voice of the child, building an environment that reflects their curiosities, and offering reflections of their culture. Educators must also have a rich knowledge and understanding of their context, an extension of context outside their culture, and be curious about the seeds of hope they possess. Moss further suggests that educators are not the keepers of knowledge, but the “protagonist participating actively in the co-constructive learning process” (2019, p. 77). Educators have a duty to provide an environment where children are listened to and valued, given time and space to be themselves and curious and respectful of others. When educators model this professional practice they show children that kindness, time, respect, empathy, joy, and understanding are valued skills for future interactions.

A lesson from Reggio Emilia is how the historical context and cultural influenced how politicians, governments, educators, and families approached educating the children in their community (Moss, 2019). In the post-war reflection of Reggio Emilia, a common thread amongst the community was the fear of conformity that led to the rise and acceptance of fascism, hence the push for children to become democratically informed citizens. This response is in line with Lopez’s (2016) culturally responsive leadership; that educators and leaders learn lessons from those in the margins.  She further expands on this notion that through culturally responsive leadership, educators are asked to “focus on teaching which includes the cultural experiences of students while raising their understanding of the importance of social critique and inclusive curriculum through with they achieve academic success” (Lopez, 2016, p. 17).  She encourages educators to learn about the culture they are situated in, both in an ongoing manner and for future encounters. This approach requires educators to be lifelong learners, that their learning continues and is responsive to the environment. 

Lopez (2016) posits that leaders who wish to pursue a more democratic, culturally responsive approach should follow key tenets outlined by Beachum (2011, as cited in Lopez 2016): the historical impact on context, insight on equity and inclusive practice, and critical reflection as continued practice. Moss (2019) reflects on the core tenet of Reggio Emilia schools, democracy, and suggest that educators who work within this mindset offer a learning environment that is non-hierarchical. The Reggio approach supports the idea of distributed leadership, which views decision making across the organization with every voice contributing to change and policy (Flessa, 2009). Educators who listen, are responsive to the context, value voice and choice, and critically reflect are planting seeds of resistance and change. 

Worlds imagined

Much like what Maathai envisioned with her GBM, early years systems are interconnected, intersectional, and relational (DeLap, 2013; Moss, 2019). One of the goals of offering early years environments in Reggio Emilia is that they are considered a public educational space, not a care centre where children are dropped to be entertained while parents work (Moss, 2019). The intention was always to offer a place where children were free to explore, question, mean-make, develop a sense of identity and belonging while researching alongside adults in their life. Children are viewed as researchers in arms with their educators and the members of their community—which includes their family and the broader community including politicians and city planners. The schools provide an opportunity for unknown potentiality. 

Maathai used the GBM to solidify her position as an advocate for the advancement of rights for all humans, but more specifically localised to her community in Kenya (DeLap, 2013). Much like war torn Italy and the rebuilding of a community in Reggio Emilia, Maathai had watched her country free itself from the colonial destruction which resulted in the degradation of her homelands. She witnessed the people of her country struggle to feed themselves, have access to clean and drinkable water, and have an inability to make money to sustain family life. The simple task of planting trees that provided a food source, a way to filter water and stop soil erosion, offer breathable air, wood that could be used to cook food but also be sold to create income was born which eventually filtered into other bigger social rights and issues. Maathai was influenced by the civil rights movement unfolding in the United States and brought a simple localised approach to a complex issue. What we would view as a simple, almost too simple, solution blossomed into a greater human rights campaign resulting in the eventual nomination and win of the Nobel Peace Prize. 

Lessons learned from centring the voice of those situated in the margins can be gained from both the stories of Reggio Emilia schools and Maathai’s GBM. Children, educators, and the community of Reggio Emilia came together to consider the possibilities of change (Moss, 2019). They centred the voice of the child, the democratic rights of those living in the community (including the children) and vowed to ensure that fascism would not return to their community. They wanted to ensure that all citizens were respected, honoured, and provided opportunities to be themselves in their full potential. Maathai was born into the aftermath of colonial destruction of her homeland, at a time when large scale human rights movements were unfolding globally, and before the rise of the environmental movements of today (DeLap, 2013). Through this experience, Maathai created a grassroots movement of change that had widespread implications for her community. 

Both Reggio Emilia and the GBM are a result of reconceptualising change. They challenged the dominate discourse in their respective communities. In early years the dominate discourse was, and continues to be, that children are commodities to be sold to markets with the expectation of economic return (Moss, 2019). However, Malaguzzi and his fellow educators viewed children as contributing members of society, deserving of the same democratic rights as adults, with special attention to listening to their play and stories. Within those stories and play experiences, educators and adults in the community can pull seeds of change. In post-colonial Kenya, the common discourse centred on rebuilding Kenya within a colonial scope (DeLap, 2013). This often resulted in the removal of resources from the environment and allocating monetary resources to cities and infrastructure. However, Maathai saw the interconnection between the environmental disaster unfolding and the planting of trees. By planting trees, she was planting hope for her community. Both the Reggio Emilia community and Maathai challenged the dominate discourse at the time of their movements. While they may not have been aware that their actions are considered post-colonial, post diaspora, post-modern or any of the other ‘post’ theories, their actions had an influence on change in their communities. Through these two stories, lessons of resistance can be used to create an alternative early years system that invites the child to the table to discuss their vision of learning environments alongside the adults who create the policies that affect them directly. 

Conclusion

In the previous section on context, I stated that I view children as contributing members of their learning environment and beyond the classroom in and I believed that lessons learned from Maathai could be applied to early years settings. My hope was that through my work with young learners I can cultivate little seeds of change and hope by honouring their voice, by listening to their stories, by situating myself in their context as a way of knowledge building, and planting high values of kindness, respect, and compassion.             

What I learned by digging deeper into both Reggio Emilia schools and Maathai’s GBM was that positive action can unfold as a healing process for communities after traumatic experiences. Both stories provided a historical context of trauma, and through the trauma people were listened to and their voice in the rebuilding of their communities can be felt many years after the movements began. This had me reflect on Canada’s context of residential schools and the voice of Indigenous children as a rebuilding exercise. While both the GBM and Reggio Emilia schools cannot be duplicated outside their own context, lesson can be applied to Canada’s context as it works through the Truth and Reconcilliation Commission Calls to Action (2015). I am also currently in Germany, which has a humanitarian crisis unfolding with Ukrainian refugees fleeing the war. I have observed the calls to action for families and children here, but I wonder what the children of this war will bring to the table as policy is developed around this crisis.

References

Anderson, G. L. (2005). Performing school reform in the age of the political spectacle. In B. K. Alexander, Anderson, Gary L., Gallegos, Bernardo P. (Eds.), Performance theories in education:  Power, pedagogy, and the politics of identity (pp. 199-220). Lawrence Erlbaum Associates, Publishers.

Cho, S., Crenshaw, K. W., & McCall, L. (2013). Toward a field of intersectionality studies: Theory, applications and praxis. Signs: Journal of Women in Culture and Society, 38(4), 785-810. DOI: https://doi.org/10.1086/669608

DeLap, K. Q. (2013). From root to tree: Wangari Maathai’s Green Belt Movement—The grassroots approach to addressing human rights violations. Environmental Claims Journal, 25(2), p144-153. DOI: 10.1080/10406026.2013.782251

Early Years Study. (2022). Early years study 1 (1999): Reversing the real brain drainhttps://earlyyearsstudy.ca/early-years-study-1/

Flessa, J. (2009). Educational micropolitics and distributed leadership. Peabody Journal of Education, 84, 331-349

Friendly, M. (2019). A bad bargain for us all: Why the market doesn’t deliver child care that works for Canadian children and families. Childcare Resource and Research Unit. https://childcarecanada.org/sites/default/files/OP31-A-bad-bargain-for-us-all.pdf

Lopez, A. E. (2016). Toward a Theory of Culturally Responsive and Social Justice Leadership. In Culturally Responsive and Socially Just Leadership in Diverse Contexts (pp. 15–31). Palgrave Macmillan US. https://doi.org/10.1057/978-1-137-53339-5_2

Manitoba Child Care Association. (2020, December 11). The importance of early childhood educators [Video]. YouTube. https://www.youtube.com/watch?v=xu0_4KKRo1M

McCain, M., and Mustard, F. (1999). Reversing the real brain drain: Early years study. Ontario Children’s Secretariat.

Meyer, S.N. (2013, July 13). Decentering man’s place in the universe: Yakari and its visual representation of Native Americans. Zeitschrift Kunst Medien Bildunghttp://zkmb.de/decentering-mans-place-in-the-universe-yakari-and-its-visual-representation-of-native-americans/

MiCreate. (2019). Child-centred approach across disciplineshttps://ec.europa.eu/research/participants/documents/downloadPublic?documentIds=080166e5c7dd0909&appId=PPGMS

Moss, P. (2019). Alternative narratives in early childhood: An introduction for students and practitioners. Routledge

Ontario Government. (2014). How does learning happen? Ontario’s pedagogy for the early years.https://files.ontario.ca/edu-how-does-learning-happen-en-2021-03-23.pdf

Schumacher, E. (2020, February 26). Why Germany can’t quit its racist Native American problem. Deutsche Welle (DW). https://p.dw.com/p/3YTdE

Sheilds, C. M. (2017). Is transformative leadership practical or possible? Learning from superintendents about social justice. International Studies in Educational Administration (Commonwealth Council for Educational Administration & Management-CCEAM), 45(2), 3-20.

Steinberg, S. R. (2014). Redefining the notion of youth: Contextualizing the possible for transformative youth leadership.  In A. Ibrahim & S. R. Steinberg (Eds.), Critical Youth Studies (pp. 426-434). Lang.

Truth and Reconciliation Commission of Canada. (2015). Truth and reconciliation commission of Canada: Calls to Action. https://www2.gov.bc.ca/assets/gov/british-columbians-our-governments/indigenous-people/aboriginal-peoples-documents/calls_to_action_english2.pdf

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Posted in Research and Professional Development, Uncategorized

Reflecting on Planting the Seeds: Culturally Safe Spaces workshop

My pre-thoughts:

I wasn’t sure what to expect coming into the session. I have attempted to read up on the TRC and Calls to Action as I begin to question my practice and our current systems. I went into this event with an open heart and open mind. I have always grown up in my belief that I was an inclusive and inviting individual in my own life, so I wanted to see how I could improve upon this particular discussion—especially since our own federal government has created an Indigenous Early Years Framework outlining how our province can implement early childhood services that reflect the needs and wants of the families.

My take away:

When we entered the space we were greeted with circular seating. We could sit where ever in this circle and we could see all the participants faces as we moved around sharing our stories. We were invited to share some traditional food that included a corn and bean soup or three sisters soup, a fried bread, and a delicious dessert with a different fried bread topped with fresh berries. We were also invited to try a strawberry drink. After our meal we were invited back to the circle to begin our discussion. We opened the discussion with an acknowledgment of our land, the people, plants, and animals who live on the land, and those who have passed. Even though this was done in a traditional language I was still in awe of the beauty of the words. The elder who led the acknowledgement explained the significance of this and I was appreciative of being included in understanding the acknowledgement. We were invited to take in burning sage as the acknowledgement was being said. After the acknowledgement we introduced ourselves to each other. We were invited to share which centre we worked for, our roots and how we identified. As I listened I heard many things; however, a common thread for us was our European roots and adoption stories. This was an interesting insight as I reflected on the 60’s scoop and the damage caused to children by being placed in settler homes. My history includes this as my father is a child of the Roman Catholic Children’s Aid Society foster system in the 1960’s. He was not officially adopted until he was 12 years old so his history is lost to him as well. I wondered deeper about the adoption history of others, the 60’s scoop and following damage, and how their history may or may not have been lost and what this does to a person’s identity. How does this translate into our practice everyday as we interact with our families?

After our sharing of stories we talked about the reason for this discussion with early childhood educators and the resources we were to be gifted with. One item that was gifted was a dream catcher. S shared with us how they were cultivated and made, with her Indigenous Youth group—how the tradition of learning to make a dream catcher and the story starts in the early years. That they are made with hands that carry the best wishes for the receiver. This is something tangible and visible. S shared that she always laughs when she sees the dream catchers in the car, yet she reminded us that dream catchers are not trinkets to be made in some factory in China to be placed anywhere—that there is a story behind and a reason for the creation. This made me reflect on what it means to be a maker—a creator—and also to reflect on how much culture has been appropriated—even in my travels around South East Asia how much cultural items are not made with hands but in factories to be sold to tourists and what that does to workers in factories where working conditions are not exactly safe. S continued sharing that the intention is to be placed above the sleeper so the bad thoughts/dreams get caught with only the good dreams going through the centre. In the morning the sun takes away the bad dreams in the web. This was the story told to her growing up. S also shared that other nations have different stories. Which had me reflect on truths—what is our truth and our stories?

P and T talked about the books we would receive—where they found the stories—an independent book store in Brantford that supports independent publishers—in particular Indigenous stories. Then they shared that we would receive the three sister seeds(corn, squash, and beans) to plant. This is where the discussion became really interesting for me and really brought home the point of this event. P gave a little insight into the importance of planting the seeds, watering the seeds, and harvesting the seeds. That with this event Journeying Together was planting the cultural seeds—inviting us to sit in reflection of what we have taken away from the event and the resources—that in the coming months the group would water our understanding to help it grow—to help bring in the resources and share with our families, to bring awareness of ways of being and knowing—eventually harvesting our understanding. It was such a beautiful analogy. I have begun to sit in my reflection, begun to explore the resources and thinking about how I will bring what I’ve taken from the event to my centre.

We ended the event with a round dance. Two members of Eagle Flight Singers (the CD I was gifted with) spoke about the connection of drumming and dancing—the lost history of this area with its musical/cultural practices and the struggle to regain knowledge by visiting other nations in the US—and the purpose of the round dance we were about to be part of. We were invited to join hands and move to the heart beat. This particular piece of the evening has significance for the work we are doing with the infants—we are really focusing on drumming and have invited parental discussions around this with some amazing results. I know through discussions with our parents that one of our fathers identifies as Indigenous and that he often listens to powwow music. I am excited to bring this type of representation to our centre—knowing that it only adds to growing understanding of what inclusive practice means to our diverse families. Knowing the history of Indigenous families within educational settings and lack of representation or understanding of alternative ways of being and knowing has made it difficult for trusting relationships to happen. Many families who identify as Indigenous are reluctant to share their truth and story and I’m thankful that our family shared with us. I hope to continue to foster and build trust with this family through the visible resources and actions of seed planting.

A few days into my seed planting:

I immediately shared my resources with my house(318)—and watching the excitement of my co-workers as they moved their way through the resources, looking them over, and just taking in my sharing of what I experienced gave me hope that this event will bring about a renewed practice. I wanted my infants to experience the beauty of the music we were gifted with. I played the music and instantly found that the rhythm of the drum and voices brought a calmness to our infants. They slept deeper and more solid—this has been happening for the past couple of days. Through discussion with my co-worker we talked about how we would offer the books and how I would share this knowledge with the rest of the team. I think moving forward I will begin with reading all the stories to have an understanding of them all—so I can share the stories with my colleagues, asking them to reflect before we present the books to the children. I think it is important for us reflect on the resources so when we present them to the children we have an understanding for when questions arise.

I also followed up with my attending the event with my parents. They all seemed very keen on the resources and what I had to offer their child. I had one particularly interesting conversation with a mother about my attending the event. She was super excited that I had attended and that I was bringing the gifts back for her child. She shared she was angry that she was an adult when she became “woke”(her words) to Canada’s history towards the Indigenous population. She shared that she had lived in Manitoba—and in the early days living there she asked if they get a Family Day in February like Ontario—to which she was greeted with a resounding no because they celebrate Louis Riel Day. She was taken back by this answer because of our history lessons—and how he was viewed as a traitor but upon reflection we both know this is not the case. So she was happy to have stories that reflect a different view of knowledge and being. I love that our families are open to this journey as we reflect on the Truth and Reconciliation Commission, the Calls to Action and What we have learned: Principles of Truth and Reconciliation. This makes me hopeful that by planting the culturally safe spaces and inviting our children to explore other ways of being and knowing, and having families support this journey that we can begin to reconcile the injustice and prevent further injustice—because despite the governments commitment to Indigenous concerns there is still lack of adequate housing, safe drinking water, equitable education, health services and so many other concerns–through understanding.

Posted in Research and Professional Development

Challenging the Narrative of Music Education in Canada: Educator roles and practice

Written by: Veronica Clough, Mackenzie Lukings, and Amanda Seabrook

Introduction

Music is a core human experience that can have profound impacts on the developing sense of self and cultural identity of young children, as such the manner in which children are exposed to music is something to consider (Malloch & Trevarthen, 2018).  The central narrative of Canada’s cultural identity is that of multiculturalism (Paris, 2018). This narrative was solidified on October 8th, 1971 when Prime Minister Pierre Trudeau introduced the Multicultural Act in Parliament (Paris, 2018). In 2006, most Canadians surveyed ranked multiculturalism as the second more positive aspect of being Canadian (Paris, 2018). However, there is a different narrative within Canadian music curriculum. In a survey of post-secondary pre-service music teacher programs, Madrazo (2017) found that while there is a selection of multicultural/world music offerings within current teacher curriculum, the majority focus on Western musical perspectives. Music education can help shape and form a student’s self and cultural identity; it can also have the same effect on the education of pre service music teachers. (Madrazo, 2017). Madrazo questions whether the “multicultural” opportunities presented to educators in pre-service training is truly valuable or adequate preparation for the diverse population they will serve. As such, pedagogical considerations like Indigenization of curriculum, place-based, and land-based approaches are areas for further exploration in educator practice as well as pre-service teacher training (Ball & Lai, 2006; Ball 2012; Government of Canada, 2018; Truth and Reconciliation Commission of Canada, 2015; Webber & Miller, 2016). Based on the above, the goal of this research is to explore how the curricular structures within Western Music Education (WME) may impact children’s developing self and cultural identities as influenced by educator pedagogy and practice.

Literature Review

Western and Non-Western Music Curriculum

WME is focused on the formal instruction of Western/European music standards which it holds as “normal” (Bradley, 2006, p. 8), “worthy” (Hess, 2015, p. 337) of study, and a “proper” (Tuinstra, 2019, p. 1) music education; these normalized beliefs reinforce dominant power structures in education and colonial oppression (Bradley, 2006; Bradley, 2012; Hess, 2015; Webber & Miller, 2016; Smith, Gramm, Wagner, 2018; Stanton, 2018; Tuinstra, 2019).  Canadian music education is highly westernized; culturally diverse music is viewed as ‘other’ and incorporated to check off a learning outcome, rather than to purposefully inform curriculum (Hess, 2015). For example, during black history month, African culture is often diminished to the inclusion of hand drumming taught out of context and generalized to an entire continent (Stanton, 2018; Tuinstra, 2019).  The typical approach to diversifying WME is to choose and focus on one element of a given culture deemed non-threatening by WME standards; this method of inclusion trivializes the cultural identity of the music and that of the students (Bradley, 2012; Hess, 2015; Tuinstra, 2019). Offering a minute glimpse into diversity through an essentialized lens further contributes to the oppression of non-Western Music (nWM) and Indigenous students and cultures (Stanton, 2018; Tuinstra, 2019).  Globalization has influenced this method of cultural integration, encouraging educators to look across oceans to find diverse content and contributing to academics largely ignoring local contributions and needs within local communities (Ball & Lai, 2006).

nWM presented as different/exotic, even if presented regularly within the curriculum, does not change the discourse of colonialism which underlines the other as being less civilized than music produced by Western/Eurocentric countries and cultures (Bradley, 2012; Hess, 2015). These notions that nWM is inferior and primitive are internalized by Indigenous and non-Indigenous students alike (Bradley, 2006; Ball, 2012; Bradley, 2012). This is perpetuated by the fact that once added to WME curriculum, nWM is presented and compared to the academic standards of WME using classical WM musical notation and meter (Tuinstra, 2019). These comparisons feed into the dilution of nWM’s value while continuing the accepted narrative of WM’s superiority (Bradley, 2012; Hess, 2015; Tuinstra, 2019).  The Ontario Federation of Indigenous Friendship Centre (OFIFC) (2017) states, “Colonial structures such as the Indian Act, the reservation system, and residential schools were implemented with the explicit purpose of assimilating Indigenous peoples into mainstream society”(p. 2). Subsequently, the Canadian ‘multicultural’ music curriculum is a product of tolerance of non-Western cultures and music; this model speaks to the hierarchical structure of valorizing Western music above all others while also contributing to the erasure of local art and music (Ball & Lai, 2006; Hess, 2015).  Superficial integration nWM within a Westernized musical framework whitewashes the content and undervalues non-Western music’s cultural contributions as well as the cultural identities of children being taught (Villodre, 2014).

Self and Cultural Identity

Exposure to music in the early years has long-lasting implications not only for taste in music, but also in the perception of auditory input (Stanton, 2018). Elliot (2012) elaborates by stating that music touches every aspect of a child’s development, thus helping form their identity based on exposure. Bjørkvold (1992) points out that a child’s developing cultural identity can be observed best through unstructured musical exposure that invites participation (as cited in Malloch & Trevarthen, 2018).  Barrett (2011) and Ball (2012) agree, knowledge is acquired daily by young children through their routines, senses, and participation in culture building activities. Children learn rhythms, tones, and dancing that give them a sense of belonging and contributing that is essential to developing self-identity (Ball, 2012).  Ontario’s Ministry of Education (2014) document How Does Learning Happen (HDLD) further supports belonging and contributing as essential components of meaningful learning through its four foundations. Music and cultural musicality are also beneficial for the development of self-regulation skills as well as resiliency which, according to Malloch and Trevarthen (2018), have positive effects on mental health. Barret (2011) elaborates explaining that a child’s music and song making, particularly those with narrative properties, not only contribute to their self-regulation, but is a creative process helps develop their identity while making sense of the world around them. In this process, children are not passive observers but active participants exploring how they fit into their experiences, which influences their developing self and cultural-identities heavily (Barrett, 2011).

Ontario’s (2014) HDLD early years curriculum centres on the child’s developing sense of self and place in the world through interactions with their family, educators, and community.  As such, providing a musical environment that is inclusive and reflective of a community’s diverse population will support a positive self and cultural identity (Bradley, 2006; 2012). Malloch and Trevarthen (2018) posit that the tonal and physical variations, innate to the communication of infants, are the foundation for the development of cultural identity through a loving, responsive environment.  Barrett (2011) suggests that children’s early experiences in their predominant culture help form their emerging identities.  Feedback received from caregivers and the education system in response to a child’s musical communication influences the development of identity within the child (Malloch & Trevarthen, 2018).  It is through these musical experiences that children begin to explore their humanity on an individual and cultural scale (Malloch & Trevarthen, 2018). Music can reflect a child’s emotional state or highlight emerging interests (Barrett, 2011; Malloch & Trevarthen, 2018). When Western and non-Westernized music is offered in an inclusive environment, young children become more than consumers of culture; they become producers of their cultural identity (Barret, 2011).

Educator and Pedagogical Response for Globally Inclusive Music Curriculum

Cornered by the politics and bureaucracy of a one-size-fits-all public framework on music curriculum, educators often stick to teaching what is mandated; this approach stops progressive, inclusive, and reconciliatory discourse in its tracks (Webber & Miller, 2016).  As a result, students lose the opportunity to develop their musical and self-identity through a lens of community, inclusion, and responsibility (Webber & Miller, 2016).  Due to the colonial heritage in our Early Years and Education systems, Indigenous children as well as children who belong to families that struggle socioeconomically, must grapple with an internalized identity of being ‘less than’, and unworthy of high-quality education (Smith, Gramm, Wagner, 2018).

Place-based pedagogy invites educators and student to take stock of the art and music present within their local communities; a local focus empowers both educator and student to build a sense of cultural identity based on their geographic realities (Ball & Lai, 2006). The OFIFC offers child and family programming in a culturally relevant environment to help Indigenous families foster the development of positive self-identity in their children (OFIFC, 2017).  Ball (2012) explains that many Indigenous people view education as a process of discovering the true self and unique fit in the world; however, children raised outside of their cultural community miss out on the day to day learning and socialization that helps them create an identity and find their place. According to Tuinstra (2019), this is why nWM must be taught in a manner that is reflective of the culture of the particular class/community.  Most nWM is not taught in a formal, instructional manner like WME, but through cultural, communal participation through which identity development can flourish (Tuinstra, 2019). The Canadian reality is that many Indigenous children spend their days in child care centres and schools that disregard, or worse, devalue Indigenous culture and heritage (Tuinstra, 2019).

The Indigenous Early Learning and Child Care Framework (Indigenous ELCC) (Government of Canada, 2018) was commissioned in response to The Truth and Reconciliation Commission of Canada’s(TRC) Calls to Action (2015). One consideration of the Indigenous ELCC is to Indigenize curriculum to support the growth of cultural identity for Indigenous and non-Indigenous population. Land-based education can build on the TRC’s and Indigenous ELCC’s Calls to Action (Ball & Lai, 2006; Webber & Miller, 2016). Land-based education suggests our land is a common arena for bringing together “Western and Indigenous frameworks to decolonize understandings of places” (Webber & Miller, 2016, p. 1070).

ECEC is an ideal environment and period in a child’s life to ensure they are immersed in culturally inclusive musical environments (Ball, 2012; Barrett, 2011; Elliot, 2012; Malloch & Trevarthen, 2018; Stanton, 2018). However, Bjørkvold (1992) cautions that when cultural learning is implicit, it can decrease a child’s joy and decrease their engagement (as cited in Malloch & Trevarthen, 2018).  A delicate balance must, therefore, be sought between cultivating and valuing the “innate communicative musicality” (Malloch & Trevarthen, 2018, p. 2) of children, and conscious efforts to nurture specific, culturally-based skills and knowledge to decolonize practice.  Educators must examine the language they use to describe their efforts for true change to occur; Bradley (2018) points out that terms such as musically diverse, or ‘artistic citizenship’ can be entrenched in privilege and exclusionary.  Elliot (2012) goes on to suggest that an educator’s vision of the child, goals, and philosophical approach to music education are directly linked to the quality and breadth of curriculum shared with children/students. One of the major shifts in efforts to decolonize music education should come less from analyzing our specific methods and more from analyzing the reasons behind what and how we teach (Elliot, 2012).

Ball (2012) explains that for some Indigenous communities the concept of knowledge is inherently evolutionary; culture-bearers may change, as does what is culturally important or significant over time. Villodre (2014) emphasizes the importance of unpacking how cultural differences, including those related to music, is often avoided in ECEC despite the importance of language, motor skill (dancing), and personal/cultural identity development in the early years. The fact that many nWM are not taught in a formal, instructional manner but through cultural, communal participation makes it ideal for the ECEC environment (Ball & Lai, 2006; Bradley, 2012; Hess, 2015; Tuinstra, 2019). Bradley (2012) suggests that the goal of music education must be to develop each student’s relationship with music and their culture; it must be student-centred and culturally relevant. Further, to be culturally relevant, education should be designed for, and include, the community, the families, the educators, the elders (Bradley, 2006; 2012).  According to Bradley (2012), this is the only way to learn and understand the world and create our identity within it, for children and adults (see Appendix A for more information on access to culture-bearers). However, access to nWM, instruments, culture-bearers can be challenging – educators unfamiliar with, or are not part of certain cultural backgrounds, may not be comfortable teaching in certain rhythmic and tone ranges (Tuinstra, 2019).

Educators within diverse communities are challenged to meet the needs and expectations of each culture present in a class population (Villodre, 2014). Integrating nWM must be approached as an asset to learning, not an issue or challenge (Villodre, 2014; Tuinstra, 2019). Villodre (2014) advocates using nursery rhymes without culturally specific rhythm, found around the world in various cultures; a “pluricultural” (Villodre, 2014, p. 236) method to co-construct new cultural identities. Contrary to Villodre (2014), Bradley (2012), Malloch and Trevarthen (2018), and Tuinstra (2019) caution that efforts to find commonalities between Western and non-Western music can lead to further marginalization and can lead to cultural appropriation, not co-construction. They contrast Villodre’s (2014) recommendations by proposing the purposeful use of culturally significant rhythms, tones, and cadence as a manner of supporting children and educators to do their best learning together, in reciprocity as a positive base for the child’s developing identity (Ball & Lai, 2006; Bradley, 2012; Malloch & Trevarthen, 2018; Tuinstra, 2019). Education approached in this manner empower students to make meaning of their learning by actively participating in research and consumption of culturally and locally relevant content allows students “a greater voice in the spatial politics of culture” (Ball & Lai, 2006, p. 280).

Place-based critical pedagogy sets out to find and rediscover the spaces and places in which we live and learn; it seeks to foster spatial connectedness in virtue of critical thought while dismantling colonial narratives/beliefs within our environment (Webber & Miller, 2016). Incorporating local content can be valuable to students, but is not intrinsically so; if students do not identify as part of the local culture, then the content will have little meaning to them (Webber & Miller, 2016).  Education approached in this manner empower students to make meaning of their learning by actively participating in research and consumption of culturally and locally relevant content allows students “a greater voice in the spatial politics of culture” (Ball & Lai, 2006, p. 280). The task of each educator is to identify what local content does inform their students’ identities and then build from there; a child-centred approach may indicate that pop music be used within music education; though this is important to students’ cultural identity, it must be intentionally presented within its historical and political contexts (Hess, 2015; Tuinstra, 2019). 

Decolonizing education begins with placing value on non-western/European cultures and language (Webber & Miller, 2016). Place-based education encourages educators to put value on the art and music produced locally by using the hitherto privileged vocabulary of “literature and art” when describing it (Ball & Lai, 2006).  This approach places value where it is due, and begins dismantling the socially oppressive structures within the education system (Ball & Lai, 2006). Webber and Miller (2016) further elaborate on land-based education explaining the implementation of “a land education framework within the context of settler ideology will disrupt such settler identities” (p. 33). Recognizing and openly sharing cultural difference and realities prevents standardization and essentialism, preserving identity while also working on socializing students in matters of shared values (Villodre, 2014). 

One size fits all, inclusive, or multicultural music curriculum do not address the identities of the student’s community, and is inextricably linked to the same Western/Colonial model it is trying to change (Bradley, 2012; Hess, 2015; Tuinstra, 2019). While the current model may be irrelevant to students of non-colonial decent, it is “largely irrelevant” (Hess, 2015, p. 339) to those of Western/Colonial decent as well (Bradley, 2012; Hess, 2015). Little Kids Rock (LKR) and Music as a Second Language (MSL) are non-profit organization offering music based professional development aimed to help educators navigate the socio-economic disparities within their class population (Smith, Gramm, Wagner, 2018).  These organizations strive to empower students through pop music and collaboration producing music education that is meaningful for them (Smith, Gramm, Wagner, 2018).  Part of the professional development offered by MSL focuses on removing the formality from music education to make it a tangible reality for a wider audience, as well as shifting the focus from the perfection of execution toward the value of communication (Smith, Gramm, Wagner, 2018).  What is missing from the approaches mentioned above is the direct language and intent of undertaking anti-racist and decolonizing efforts head on (Bradley, 2006; 2012).

Conclusion

Music education in Canada should include music that is reflective of the specific community’s diverse population to ensure inclusivity and engagement.  Young children are in a flux of self and cultural identity that can be heavily influenced based on their environment, including exposure to music (Elliot, 2012). Land-based education is innately Indigenized, and thus the ideal pedagogical approach to deconstructing the highly Westernized/Colonial Canadian frameworks and curriculum.  We propose that as these approaches invite communal participation intrinsic to the Early Childhood Education and Care (ECEC) environment, making it the ideal arena to begin the processes of decolonizing and Indigenizing the Canadian Music curriculum.   

Further research into the development of Indigenous children’s identity in early years settings will shed light on how current frameworks and practices impact these constructions, in order to inform future musical education initiatives.  Additionally, there is a lack of data in Canada relating to how pre-service music teachers are being prepared for the realities of the multicultural, decolonized classroom; research outlining what is being done to address these issues could shed light on how this is, or is not, being implemented in theory and practice (Madrazo, 2017).

References

Ball, E.L. & Lai, A. (2006). Place-Based pedagogy for the arts and humanities. Pedagogy: Critical Approaches To Teaching Literature, Language, Composition, and Culture, 6(2), 261-287. doi: 10.1215/15314200-2005-004.

Ball, J. (2012). Identity and knowledge in Indigenous young children’s experiences in Canada. Childhood Education, 88(5), 286-291. doi:10.1080/00094056.2012.717866

Barrett, M. S. (2011). Musical narratives: A study of a young child’s identity work in and through music-making.Psychology of Music, 39(4), 403-423.

Bradley, D. (2006). Music education, multiculturalism, and anti-racism: Can we talk. Action, Criticism, and Theory for Music Education, 5(2), 1-30.

Bradley, D. (2018). Good for what, good for whom: Decolonizing music education philosophies. In (Ed), The Oxford Handbook of Philosophy in Music Education.: Oxford University Press,. Retrieved 30 Mar. 2019, from http://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780195394733.001.0001/oxfordhb-9780195394733-e-022.

Bradley, D. (2018). Artistic citizenship: Escaping the violence of the normative. Action, Criticism, and Theory for Music Education, 17(2), 71-91. doi:10.22176/act17.1.71

Elliott, D. J. (2012). Music education as/for artistic citizenship. Music Educators Journal, 99(1), 21-27.

Government of Canada (2018). The Indigenous early learning and child care framework [PDF file]. Ottawa, Canada: The Queen’s Printer for Canada. Retrieved from https://www.canada.ca/en/employment-social-development/programs/indigenous-early-learning/2018-framework.html

Hess, J. (2015). Decolonizing music education: Moving beyond tokenism. International Journal of Music Education, 33(3), 336-347. doi:10.1177/0255761415581283

Madrazo, L. (2017). Surveying multicultural courses in Canadian music teacher education programs: A theme calling for future variations. Canadian Music Educator, 59(1), 17-22.

Malloch, S., & Trevarthen, C. (2018). The human nature of music. Frontiers in Psychology, 9, 1680. doi:10.3389/fpsyg.2018.01680

Ontario Federation of Indigenous Friendship Centres. (2017). Response to the development of an Indigenous early learning and child care framework. Retrieved from http://ofifc.org/sites/default/files/docs/2017-07-21%20Indigenous%20Early%20Learning%20and%20Child%20Care%20Framework%20Response.pdf

Ontario Ministry of Education. (2014). How does learning happen? Ontario’s pedagogy for the early years: A resource about learning through relationships for those who work with young children and their families. Toronto: Author.

Paris, E. (2018, April 27th). Canada’s multiculturalism in our identity. The Globe and Mail. Retrieved from https://www.theglobeandmail.com/opinion/article-canadas-multiculturalism-is-our-identity/

Smith, G. D. S., Gramm, W. G., & Wagner, K. (2018). Music education for social change in the United States: Towards artistic citizenship through little kids rock. International Journal of Pedagogy, Innovation and New Technologies, 5(2), 11-21. doi:10.5604/01.3001.0012.8539

Stanton, B. (2018). Musicking in the borders toward decolonizing methodologies. Philosophy of Music Education Review, 26(1), 4-23. doi:10.2979/philmusieducrevi.26.1.02

Truth and Reconciliation Commission of Canada. (2015). The truth and reconciliation commission of Canada: Calls to action [PDF File]. Winnipeg, Canada: Truth and Reconciliation Commission of Canada. Retrieved from http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf

Tuinstra, B. (2019). Embracing identity: An examination of non-Western music education practices in British Columbia. International Journal of Music Education, 0(00), 1-12. doi:10.1177/0255761419827359

Villodre, María del Mar Bernabé. (2014). Cultural identity and using music in the intercultural educational process.Procedia – Social and Behavioral Sciences, 132, 235-240. doi:10.1016/j.sbspro.2014.04.304

Webber, G., & Miller, D. (2016). Progressive pedagogies and teacher education: A review of the literature. McGill Journal of Education, 51(3), 1061-1079. doi:10.7202/1039628ar

Appendix A: List of Local Organizations

            Our local Early Childhood Education settings would benefit from connecting with Indigenous culture-bearers as they work toward decolonization. Relevant organizations local to London, Ontario, Canada are listed in Table 1 below. 

Table 1: List of local organisations

Name of Organisation Website
N’Amerind Friendship Centre http://www.namerind.on.ca
Cross Cultural Learner Centre http://www.lcclc.org
Centre Communautaire Regional de London http://www.ccrlondon.on.ca
Ontario Federation of Indigenous Friendship Centres http://ofifc.org
Nokee Kwe London Employment and Education Centre http://nokeekwe.ca
Oneida Language and Cultural Centre http://oneidalanguage.ca
Atlohsa Native Family Healing Service
Home
N’We Jinan
Home
The Institute of First Nations Learning https://www.fanshawec.ca/student-life/campus-services/first-peoples-fanshawe/first-nations-centre
Posted in Research and Professional Development

Food insecurity and nutrition programs for school-aged children

Written by Veronica Clough, Rachel Breese, Alicia Johnson, Courtney Byermann and Dana Healey

Problem

Healthy brain development requires food (Alaimo, Olson, & Frongillo Jr, 2001). According to the Ontario government “research shows that students have trouble learning when they are hungry at school. They are better able to focus and learn if they eat nutritious meals and snacks” (Ministry of Children, Community, and Social Services, 2018). The World Food Summit (1998) (as cited by Fieldhouse & Thompson, 2012) state that food security is defined “when all people, at all times, have physical and economic access to sufficient, safe, and nutritious food that meets their dietary needs and food preferences for an active and healthy life” (p. 218). Therefore, it is safe to assume that if you do not have access to sufficient and nutritious food on a regular basis you would be considered food insecure. Looking at the statistics of food insecurity, the current picture for children and their families is not a positive one. A majority of children, locally and globally, have food insecurities (FAO, IFAD, UNICEF, WFP, & WHO, 2018). Given the definition and current context, food insecurity puts children at risk of their brain not developing to the fullest potential  (Alaimo, Olson, & Frongillo Jr, 2001). Accordingly, a discussion on the importance of food security is required with an analysis of available programs and exploration of potential solutions to support healthy brain development. 

Goal

Our goal is to research the current context of the food insecurities occurring at various levels: locally (London), provincially (Ontario), nationally (Canada), and our comparative country (the United Kingdom) with a special focus on the Canadian Indigenous population. We will also look at current programs and how to bring awareness to the need for school based programs. Additionally we will look at why it’s important for children to have access to nutritious meals for optimal learning.

Background and current context

According to the Government of Canada (2018) school age children should have the following servings:

Table 1 Recommend serving size
Food Group Children age 4-8 Children age 9-13
Vegetables and Fruits 5 6
Grains 4 6
Milk and Milk Alternatives 2 3-4
Meat and Meat Alternatives 1 1-2
Note: Based on the Eating well with Canada’s food guide (2018)

The questions we had were: 

  1. Are children in London, Ontario, Canada, the UK and our Indigenous population meeting these standards?
  2. If they are not meeting these standards, what programs are available to children and families to help facilitate food security?
  3. Where are the gaps and how can we fill those gaps in programs?

The following are current statistics and program analysis at the local, provincial, national, UK and Indigenous level.

London

In 2016 the London Food Bank published a report on the current context of the London-Middlesex area. They found that “in 2014, approximately 36,931 residents of Middlesex-London did not have adequate funds to meet their basic needs (Turnbull, Benson & Gregory, 2016, p 45). The report also found that approximately 8 percent of households in London-Middlesex were believed to be food insecure (Turnbull, Benson & Gregory, 2016). In London, approximately 3350 families are being helped monthly through the food bank network (London Food Bank, 2018). Emergency food programs are available; however, the food bank report noted that there are limitations for individuals (Turnbull, Benson & Gregory, 2016). A notable limitation is “that only 2 of the 25 food banks are open on the weekends” (Turnbull, Benson, & Gregory, 2016, p 92). What does this mean for children in families experiencing food insecurity? According to Turnbull, Benson, and Gregory (2016) school aged children have access to food through the Ontario Student Nutrition Program (ONSP). All schools, with the exception of White Oaks Public School, wave the $0.25 fee (Turnbull, Benson, & Gregory, 2016). The question becomes, is the snack program enough to sustain a child for optimal learning?

Ontario

According to The 2016 Hunger Count report, approximately 375,000 Ontario citizens accessed food banks each month (Food Banks Canada, 2016). Of the 375,000 Ontario residents accessing the food bank, 35 percent are children and this number has dramatically increased since 2008 by 19 percent (Food Banks Canada, 2016). Roughly 133,000 children in Ontario are living in homes with severe food insecurity and roughly 504,000 total youth in Ontario are overweight or obese (Statistics Canada, 2017). One significant finding was that families will choose to pay for their bills by reducing their budget for food (Food Banks Canada, 2016). The Ontario government does fund a program called Student Nutrition Program which works in partnership with local agencies and services to provide nutritious food for school age children (Ontario Student Nutrition Program, 2018). This program relies on volunteers and community partners to bring awareness and practice into their communities. We wonder how effective this program is at getting the information out to parents?

Canada

Food insecurity does not look better at the national level. Within Canada, approximately 1.15 million children (13% of Canadian households) under the age of 18 years old have encountered food insecurity in some form (PROOF, 2018). There are various reasons as to why a household is experiencing food insecurity: financial issues, lack of resources available, and loss of jobs (Food Banks Canada, 2015). Of the households experiencing food insecurity issues, 70 percent relied on social assistance (PROOF, 2018). Research found that approximately 18,000 families were reducing their child’s meals because of lack of food (Food Banks Canada, 2015). The areas most affected by food insecurity are Canada’s northern communities (PROOF, 2018). Canada is such a large country with a heavy concentration of the population along the southern border. It is also a major exporter of grains, yet the country still struggles with food insecurity.

Indigenous Communities

Food insecurity for Canada’s Indigenous communities is considered a severe public health issue (Skinner, Hanning, Desjardins, & Tsuji, 2013). Results from a survey conducted within 36 Indigenous arctic communities displayed 54.2 percent of the population being food insecure (Skinner et. al, 2013). Additionally, a 2012 study of over 500 households within fourteen communities in Northern Manitoba established that three out of four homes are food insecure, further stating that at least one adult or child within each household experienced food insecurities. According to data provided by Damman, Eide, and Kuhnlein (2008) a high number of Indigenous communities are experiencing a westernization of diets, meaning a reduced amount of food is being accessed through hunting, fishing, and gathering. Instead, market dependency is becoming more apparent (Damman, Eide & Kuhnlein, 2008). Throughout the past seventy years an increase in permanent Indigenous settlements has resulted in a decrease in the significance of traditional foods, leading to a reliance on purchased foods (Fieldhouse & Thompson, 2012). The Government of Canada (2010) recognized that Indigenous diets may look different than the rest of Canada resulting in a distinct food guide for First Nations, Metis and Inuit population. Skinner et al. (2013) discuss how food sharing between family and community members is a popular coping method, as well as storing and preserving traditional food, rationing, and diet alterations. 

United Kingdom

The United Kingdom (UK) consist of four countries; England, Scotland, Northern Ireland and Wales. We focused on the whole UK versus an individual country within as they have similar National Curriculum Frameworks and similar rules regarding free school lunch programs.

The Trussell Trust (2018), the UK’s largest emergency food service provider, found a 13 percent increase in access to their service from last year. Of the residents accessing the food bank approximately 484,026 were children (Trussell Trust, 2018). For school aged children food is guaranteed through the school meal program (Gov.uk, 2018). However, this is only available up to Year 2(England and Wales) or Primary 3(Scotland)(Gov.uk, 2018; & mygov.scot, 2018). After the guaranteed school lunches parents must apply yearly for additional free meals for their children (Gov.uk, 2018; & mygov.scot, 2018). An issue that appears between term breaks is holiday hunger (End Hunger UK, 2018). The teachers union notice a big difference, physically and behaviourally, in children who return after holiday (End Hunger UK, 2018). End Hunger UK has campaigned to address this issue. The other major change coming to the free school meals is the introduction of the Universal Credit income level (Gov.uk, 2018). The  government has placed a cap of £7400 ($12,500 CND) a year, meaning if families make more than the cap they will be ineligible of the free school meals (Gov.uk, 2018). With the cap, issues have been raised outside of food security concerns (Children’s society and child poverty action group (CSCPAG), 2018). For children, this means that many families may become trapped in a cycle of poverty (CSCPAG, 2018).

Anti-Oppressive Theory Model

Personal: On the personal level food insecurity can lead to many health issues. Prolonged “exposure to severe food insecurity leaves an indelible mark on children’s well-being, manifesting in greater risks for conditions like asthma, depression, and suicidal ideation in adolescence and early adulthood” (PROOF, 2018). Furthermore, when families are food insecure it might make it difficult to “manage existing chronic health problems such as diabetes” (PROOF, 2018).  Given that a large portion of the Indigenous population is diabetic (Government of Canada, 2011) and food insecure (Skinner et al., 2013), and that being food insecure can make managing chronic health problems difficult, then finding a solution is important.

Along with other health concerns, children who are food insecure struggle to focus on school or find it difficult to move through the day (Faught, Williams, Willows, Asbridge, & Veugelers, 2017). Children may also perform poorly on academic outcomes, “have poor psychosocial outcomes, mental health and cognitive development” (Faught et al., 2017, p 2783). They may also be “at risk for behavioural and emotional issues (Faught et al., 2017, p 2783). Knowing how food insecurity affects children in school, it is imperative to develop a plan to support healthy development while tackling food insecurity.

Cultural: In the UK, free school lunches is a part of the national psyche. It has been around since the end of World War II. While Canada is a former colony of the British Empire, some mores have not translated to the new land. One of those mores is the belief that children should have free meals provided by the local authority. We propose that a national strategy be implemented to support healthy development for all children in Canada, with a particular focus on the Indigenous population who have the highest levels of food insecurity.

Structural: There are several programs that have been created to help families who are struggling with food insecurity. Some main programs that we looked at are emergency food programs (The Food Banks in Canada and The Trussell Trust in the UK) and school based programs (The Ontario Student Nutrition Program and Free School Meals in the UK). Food Banks Canada is a charitable organization that supports families dealing with food insecurity in Canada and they assist over 850,000 Canadians (Food Banks Canada, 2015). The Trussell Trust is also a charitable agency that have helped over 1.3 million UK residents last year (Trussell Trust, 2018).  The Ontario Student Nutrition Program is a government funded program that offers healthy snacks and sometimes meals for students in Ontario. They encourage healthy eating to foster children’s learning and healthy development. This program is supported by community partners, parents and volunteers (Ontario Student Nutrition Program, 2018). In the UK they have free meals for students up to a certain grade (Gov.uk, 2018). The free meals program is currently under threat with proposed changes (CSCPAG, 2018).

Execute a plan

The biggest concern right now is funding and awareness of food insecurity and how this affects children’s learning outcomes. Moving forward an awareness campaign on food insecurity and the health issue that arise for school aged children, specifically our Indigenous population, should be considered.

Note: This action plan is based on Chapter 4:An Anti-oppressive advocacy development model:Structure, process, and strategy consideration found in S. Rempel (2017) book Advocacy in Practice

References

Alaimo, K., Olson, C., & Frongillo, E., Jr. (2001). Food insufficiency and American school-aged children’s cognitive, academic, and psychosocial development. Pediatrics, 108(44), 44-53. Retrieved from Academic OneFile database. (edsgcl.76601682)

Children’s Society and Poverty Action Group. (2018). The free school meals poverty trap. Retrieved from https://www.childrenssociety.org.uk/sites/default/files/fsm-poverty-trap-tcs-cpag-20180312_0.pdf

Damman, S., Eide, W. B., & Kuhnlein, H. V. (2008). Indigenous peoples’ nutrition transition in a right to food perspective. Food Policy, 33(2), 135-155. doi:10.1016/j.foodpol.2007.08.002

End Hunger UK. (2018). Action on holiday hunger[blog post]. End Hunger UK blog. Retrieved from http://endhungeruk.org/action-holiday-hunger/#more-313

FAO, IFAD, UNICEF, WFP, & WHO. (2018). The state of food security and nutrition in the world 2018. Building climate resilience for food security and nutrition. Retrieved from https://docs.wfp.org/api/documents/WFP-0000074343/download/?_ga=2.10293618.659974298.1543109329-1246687673.1543109329

Faught, E.L., Williams, P.L., Willows, N.D., Asbridge, M & Veugelers, P. J., (2017). The association between food insecurity and academic achievement in Canadian school-aged children. Public Health Nutrition: 20(15), 2778–2785. doi:10.1017/S1368980017001562

Fieldhouse, P., & Thompson, S. (2012). Tackling food security issues in indigenous communities in canada: The manitoba experience. Nutrition & Dietetics, 69(3), 217-221. doi:10.1111/j.1747-0080.2012.01619.x

Food Banks Canada. (2016). Hunger count 2016: A comprehensive report on hunger and food bank use in Canada, and recommendations for change. Toronto: Food Banks Canada. Retrieved from https://foodbankscanada.ca/getmedia/6173994f-8a25-40d9-acdf-660a28e40f37/HungerCount_2016_final_singlepage.pdf

Government of Canada. (2011). Chapter 6: Diabetes in Canada: Facts and figures from a public health perspective – First Nations, Inuit, and Métis. Ottawa: Public Health Agency of Canada. Retrieved November 25, 2018 from https://www.canada.ca/en/public-health/services/chronic-diseases/reports-publications/diabetes/diabetes-canada-facts-figures-a-public-health-perspective/chapter-6.html

Government of Canada. (2018). How much food you need every day. Retrieved from https://www.canada.ca/en/health-canada/services/food-nutrition/canada-food-guide/food-guide-basics/much-food-you-need-every-day.html

Government of Ontario. (n.d.). Student nutrition program.  Retrieved from http://www.children.gov.on.ca/htdocs/English/professionals/studentnutrition/studentnutrition.aspx

Gov.uk. (2018). Apply for free school meals. Retrieved from https://www.gov.uk/apply-free-school-meals

London Food Bank. (2018). FAQ. Retrieved November 12, 2018, from https://www.londonfoodbank.ca/learn/faq/

Mygov.scot. (2018). School meals. Retrieved from https://www.mygov.scot/school-meals/

Ontario Student Nutrition Program. (2018). Who we are. Retrieved from http://www.osnp.ca/who_we_are

PROOF (2018). Household food insecurity in Canada. Toronto, Canada: PROOF Food Insecurity Policy Research. Retrieved from https://proof.utoronto.ca/food-insecurity/

PROOF (2018). The impact of food security on health[PDF File]. Toronto, Canada: PROOF Food Insecurity Policy Research. Retrieved from https://proof.utoronto.ca/wp-content/uploads/2016/06/health-impact-factsheet.pdf

Skinner, K., Hanning, R. M., Desjardins, E., & Tsuji, L. J. S. (2013). Giving voice to food insecurity in a remote indigenous community in subarctic ontario, canada: Traditional ways, ways to cope, ways forward. BMC Public Health, 13(1), 427-427. doi:10.1186/1471-2458-13-427

Statistics Canada. (2017). Household food insecurity, by living arrangement and food security status. Retrieved from https://www150.statcan.gc.ca/t1/tbl1/en/tv.action?pid=1310046101

The Trussell Trust. (n.d.). End of year stats. Retrieved November 14, 2018, from https://www.trusselltrust.org/news-and-blog/latest-stats/end-year-stats/

Turnbull, R., Benson, T., & Gregory, D. (2016). Middlesex-London community food assessment. Retrieved from Middlesex-London Health Unit website: https://www.healthunit.com/community-food-assessment

Posted in Research and Professional Development

The impact of emotional labour on quality outcomes for early childhood education and care

 Background

I loved my children and worked hard for them, lay awake at night worrying about them, spent my Sundays making work cards, recording stories for them to listen to, planning the week ahead. My back ached as I pinned their paintings to the wall, wrote the labels with a felt-tip pen, a good round hand, knowing even then the irony with which I would recall in later years the beacon light of the martyr’s classroom shining into the winter’s evening, the cleaner’s broom moving through the corridor of the deserted schoolhouse.(Steedman 1987, 118 as cited by Taggart, 2011, p 90)

The above quote is the epitome of emotional labour. Investigating early childhood education and care(ECEC) as a profession, one statistic stands out; that the profession is mostly comprised of women. This sediment is echoed by UNESCO (2006, as cited by Harwood & Tukonic, 2016) when exploring the role and definition of ECEC. The role and definition of ECEC is found in a particular type of labour practice, mainly emotional labour. Emotional labour was first coined by Arlie Hochschild in 1983 through her study of flight attendants and bill collectors and the type of emotions they enact as part of their daily work (Humphrey, Ashforth, & Diefendorff, 2015). Since then, many researchers have used her work to further understand emotional labour (Humphrey et al., 2015), the toll it plays on job satisfaction and burnout (Harwood & Tukonic, 2016), how it affects outcomes in work and care (Cumming, 2017), what influences emotional labour has on gender (Sak, 2018), and on a persons identity with profession and self (Isenbarger & Zembylas, 2006; Taggart, 2011). The profession of ECEC, like other caring industries, is a profession based in emotional labour. As such, it has an impact on the quality of care provided. When well-being is affected, then quality of care is at risk. 

On a global and structural level, the professionalization of ECEC is slow and has had a negative impact on the overall well-being of those who are the carer and those who receive the care (Cumming, 2017; Harwood & Tukonic, 2016; Isenbarger & Zembylas, 2006; Sak, 2018). Due to the dominance of women in the ECEC profession, the feminization of care has impacted educator well-being, job satisfaction, and professional identity (Harwood &Tukonic, 2016; Sak, 2018; Taggart, 2011). The feminization of care is a double edge sword for advocates and professionals. The creation of work for women, the advances in child development and the child centric approach has been received as mostly positive; however, at the cost of fair wages, the de-valuing of the profession compared to elementary educators, and child care for-profit markets(Harwood & Tukonic, 2016; Penn, 2011).

So what does this mean for current educators, advocates, and the families they work with? For educators, both positive and negative consequences to emotional labour can occur. When conversing with a practitioner about why they (Lynn) chose to enter the caring field, Lynn spoke of a calling (Isenbarger & Zembylas, 2006). In a narrative study examining the impact of emotional labour found that “at the same time that Lynn had to manage these feelings of alienation, sadness and disappointment, it was interesting to explore how the negative aspects of emotional labour might become a catalyst for positive functions of emotional labour” (Isenbarger & Zembylas, 2006, p. 130). Despite some of the negative outcomes of emotional labour found in care work, it might be the calling that pushes the positive functions of the work. Humphrey et al. (2015) explored the positive side of emotional labour, also concluding that if a person is the right fit for the job then there will be less impact of the negative effects of surface or deep acting often associated with emotional labour.

What does the right fit look like for a practitioner in the ECEC field? What kind of skill set will be needed to become an effective professional? Where does one learn the skills necessary to become confident? Isenbarger and Zembylas (2006) touched on the type of caring that is found in the emotional labour of teaching; they are “pedagogical caring—caring about children’s academic expectations; moral caring—caring about the values communicated in learning; and cultural caring—caring that communicates the norms of the culture in which the school/classroom is part of ”(p. 132). Pedagogical caring is learned in lecture halls and classrooms; moral caring and cultural caring are learned in a different space (Campbell-Barr, 2017). In her study of how attitudes and dispositions play a role in professional development, Campbell-Barr (2017) found that when speaking with students studying to become professionals, they learned the how of moral caring and cultural caring in placements or practicums. They also preferred hands on learning over the classroom environment as they felt that the skills developed in a placement were more effective in how they approached their professional journey. If students felt their best skills were learned on the job with a mentor, then it would be wise to consider how emotional labour affects educators.

When an educator is not experiencing the positive side of emotional labour what kind of effects will this have on well-being or their classroom environment? Both Sak (2018) and Isenbarger and Zembylas (2006) studied the negative effects of emotional labour; mainly burnout. Sak (2018) further investigated the effect emotional labour has on the different genders, specifically in Turkey which has a higher number of male educators. He found that male educators tended to have higher rates of burnout than female educators. He hypothesized that the result of higher male burnout might be due to the perceived role of educator as a female job. He also found that male educators tended to move quickly into more administrative roles which resulted in less burnout rates than with females. Isenbarger and Zembylas (2006) mentioned the feeling of burning out and the guilt attached to emotional labour. Burnout rates are often high amongst those who work in the human services field (Humphrey et al., 2015).

With the knowledge of high burnout rates for educators, questions pertaining to classroom and child outcomes arise. In Cumming’s (2017) meta-analysis of current literature on educator well-being, it was evident that educator well-being impacted the class quality and child outcomes. A study by Whitaker et al. (2015)(as cited by Cumming, 2017) found that imbalances, high demands and lack of support in work (aspects of emotional labour) lead to higher levels of stress, depressive symptoms and difficulty with the relationships with children. The aspect of surface and deep acting that is associated with emotional labour can affect an educator’s ability to provide their perceived version of quality of care (Cumming, 2015, as cited by Cumming, 2017). An educator’s call to the profession and the desire to support best outcomes for children will come at a cost for their well-being (Kilderry, 2015, as cited by Cumming, 2017). Finally Cumming (2017) suggests that “using approaches that emphasise what is working well, and ways educators thrive and build resilience, could highlight ways that work-related factors support the regulation of stress, and restore or help educators to maintain a sense of well-being” (p. 590). When educators experience positive outcomes from the emotional labour then the effects on a quality experience for children can be felt.

Knowing that emotional labour and educator well-being can impact the quality of a classroom experience for children and families, then exploring ways to encourage the positive functions of emotional labour and increasing educator well-being should be a priority. First, it would be important to understand what the factors are that contribute to negative well-being. One factor contributing to negative well-being is the cultural and societal view of practitioners in the ECEC field (Harwood & Tukonic, 2016). In Harwood and Tukonic’s (2016) study, they found that through the open ended questions on the survey there was hardly any “discussion of the criticality, authority, or the historical, gendered, cultural, racial and social practices”(p. 597) within the ECEC field. The authors suggest that more research and professional development spaces be created that invite discussions, deconstructions and reconstruction of professional identity. Current discourse in ECEC centres on the ethics and competencies of care, “in particular, [sic] ethic[s] of care that lacks a sociopolitical perspective may become a hindrance in effecting change” (Taggart, 2011, p. 90). Therefore, practitioners, advocates, and leaders in the ECEC field must become uncomfortable with the discourse if change is to happen. Challenging the feminization of ECEC and advocating for professional recognition with the added bonus of fair wage might enhance job retention, reduce burnout and impact overall quality in the classroom.

Measuring job satisfaction and burnout

In researching emotional labour, burnout and well-being two measuring tools were presented in Humphrey et al. (2015) study on the positive side of emotional labour. The two tools presented were the Maslach Burnout Inventory(MBI) and the Job Satisfaction Survey(JSS). Both are self-reporting tools. Both tools have been used extensively. Schaufeli, Bakker, Hoogduin, Schaap, & Kladler (2001) studied the validity and reliability of the MBI. They found that over 90 percent of research and dissertations on burnout use the MBI as a tool of choice. A critique by Schaufeli et al. (2001) was the tool lacked clinical cut-off scores when assessing an individual. A positive of the MBI was that the tool could distinguish a non-burnout and burnout patient (Schaufeli et al., 2001). Finally, as the MBI has been translated to be used in non-English speaking countries, Schaufeli et al. (2001) noted that higher scores were reported on the English inventory while lower scores were reported on the translated inventory. Therefore, with translated inventories and scales, language may become a barrier when looking for a true picture. Batura, Skordis-Worrall, Thapa, Basnyat, & Morrison (2016) explored if the JSS is a good tool to use when looking at retention of employees. For their study Batura et al., (2016) found the tool mostly reliable and valid, but with caution. They proposed that the tool be used in context with the work environment and adapted to meet local information regarding job satisfaction.

The use of both tools can guide where an educator is at in their professional identity, work satisfaction, and how much the emotional labour has impacted their overall well-being. These tools can be used as a self-assessment or as a collective (anonymously) to see where the company culture and morale is. Through self-assessment or a company wide assessment, a big picture of where staff and educator morale is will guide professional development, especially if well-being of staff can have an impact on child development outcomes.

Plan of Action

The different leadership ECEC roles can help facilitate the change needed when confronting emotional labour effects and educator well-being, which can lead to quality outcomes in care. Change can happen at the educator level through active advocation, by educating parents about the role of educator, and by joining a professional organisation like Association of Early Childhood Educators of Ontario(AECEO). The AECEO is a provincial advocacy organization that works to push a fair wage, professional recognition, and to help change the conversation surrounding the field of ECEC from a professional perspective (AECEO, 2018).

At the director level, there could be discussions about change within the organizational culture, a change that invites others to debrief about challenging moments, celebrate the wins, and educational outreach with varying stakeholders. Beyond centres and organizations, change will come when challenges to the feminization of care occur. This will require strong advocacy from parents, educators, directors, stakeholders and political allies. When feminization of care is challenged the nature of the work changes, leading to systemic changes like wage enhancement, professional certification bodies, and societal view of the profession. This can also lead to overall well-being for educators with a sense of appropriate professionalism. When educator’s well-being is positive, the impact on quality is felt; therefore, an investment, further research and advocacy of educator well being should be a priority.

Reference

Association of Early Childhood Educators of Ontario. (2018). About us[web page]. Retrieved from http://www.aeceo.ca/about_us.

Batura, N., Skordis-Worrall, J., Thapa, R., Basnyat, R., & Morrison, J. (2016). Is the Job Satisfaction Survey a good tool to measure job satisfaction amongst health workers in Nepal? Results of a validation analysis. BMC Health Services Research, 16 doi:http://dx.doi.org.proxy1.lib.uwo.ca/10.1186/s12913-016-1558-4.

Campbell-Barr, V. (2017). Quality early childhood and care: The role of attitudes and dispositions in professional development. Early Child Development and Care, 187(1), 45-58. doi: http://dx.doi.org/10.1080/03004430.2016.1150273.

Cummings, T. (2017). Early childhood educators’ well-being: An updated review of the literature. Early Childhood Education Journal, 45, 583-593. doi: 10.1007/s10643-016-0818-6.

Harwood, D., & Tukonic, S. (2016). Babysitter or professional? Perceptions of professionalism narrated by Ontario early childhood educators. International Electronic Journal of Elementary Education, 8(4), 589-600. Retrieved from https://www.researchgate.net/publication/306193005_Babysitter_or_professional_Perceptions_of_professionalism_narrated_by_Ontario_early_childhood_educators.

Humphrey, R., Ashforth, B., & Diefendorff, J. (2015). The bright side of emotional labor. Journal of Organizational Behaviour, 36, 749-769. doi: 10.1002/job.2019.

Isenbarger, L., & Zembylas, M. (2006). The emotional labour of caring in teaching. Teacher and Teaching Education, 22, 120-134. doi:10.1016/j.tate.2005.07.002.

Penn, H. (2011). Quality in early childhood services: An international perspective. New York, NY: McGraw-Hill Education, Open University Press.

Maslach, C., Jackson, S.E., & Leiter, M.P. (1996). Maslach Burnout Inventory (3rd ed). Palo Alto, CA: Consulting Psychologist Press

Sak, R. (2018). Gender differences in Turkish early childhood teachers’ job satisfaction, job burnout, and organizational cynicism. Early Childhood Education Journal, 46, 643-653. doi: https://doi.org/10.1007/s10643-018-0895-9.

Schaufeli, W. B., Bakker, A. B., Hoogduin, K., Schaap, C., & Kladler, A. (2001). On the clinical validity of the Maslach Burnout Inventory and the burnout measure. Psychology & Health, 16(5), 565-582. doi:10.1080/08870440108405527.

Spector, P. E. (1985). Measurement of human service staff satisfaction: Development of the Job Satisfaction Survey. American Journal of Community Psychology, 13, 693-713. Retrieved  December 4, 2018 from http://shell.cas.usf.edu/~pspector/scales/jssovr.html.

Taggart, G. (2011). Don’t we care?: The ethics and emotional labour of early years professionalism. Early Years 31(1), 85-95. doi: 10.1080/09575146.2010.536948.

Posted in Educational Philosophy

Educational Philosophy

“We consider relationships to be the fundamental, organizing strategy of our educational system.”~Loris Malaguzzi

Relationships are the heart of my pedagogical approach and style, and relationships are what guide my practice. Reflecting on my own personal experiences with educators I can see why relationships guide my practice. I remember the teachers in my life who took to time to invest in my well-being and happiness. They were the foundation of my early years and through the foundational years I gained the confidence to be a happy, respectful, curious, and adventurous learner. Through my years of experience as a child and youth counsellor, I have witnessed how important relationships play in overall child development and well-being. Carrying the impact relationships has on development and well-being into my practice as an educator was a logical step.

My belief is that children are curious, creative, and competent thinkers who are deserving of rights outlines in the UN Convention on the Rights of the Child(CRC)(UNICEF, 1989). When children are viewed as having rights and as competent and capable thinkers then as educators we can cultivate curious minds and hearts. My overall belief around children, families and my role in the community centres around my pedagogical approach and style. I view children through multiple lenses, but most importantly I view them through the CRC lens. All my life I have always viewed children deserving of the same rights as the adults around them, but with additional protections.

I entered the human service field as a child and youth counsellor(CYC), advocating and supporting at risk families and children. Through this role I gained insight into how relationships impact overall development. Therefore, in order to best serve the families and children most at risk I decided that the earlier the partnership, the more resilient the family and child. Hence, why I decided to move from CYC to educator.

When I think about our youngest learners I think about it from a front-end investment opportunity for a stronger society. This investment should be built through partnership with families and the community and that relationships are central to everything we do. The Ontario government also agrees, as stated in the How Does Learning Happen document:

“Children’s early experiences last a lifetime”(Ontario Ministry of Education, 2014, p.4).

Therefore, it is in our best interest to create that front-end investment so that children have a solid experience in their early years that is centred around supporting the needs of the child, family and community as a whole.

I believe that a play-based, hands-on approach is best practice when working with our youngest learners. My biggest influence on how I approach education is John Dewey. His progressive, rebellious approach during tough times inspires how I approach curriculum development. He has influenced so many others since creating his Pedagogical Creed in 1897. One of those influenced by his work is Loris Malaguzzi. Who sums it up best when he said:

“The wider the range of possibilities we offer children, the more intense will be their motivations and the richer their experiences. We must widen the range of topics and goals, the types of situations we offer and their degree of structure, the kinds and combinations of resources and materials, and the possible interactions with things, peers, and adults”(Edwards, 1993, p.54).

By listening to children, observing their interactions with resources, materials and people, and creating experiences that support and build on their knowledge then we create confident, capable learners who develop a deep love of learning.

Creating a curriculum that is supportive of all learning requires a look at how children interact with their learning environment—the third teacher. Karyn Callaghan challenges us to think beyond the aesthetics of the room in her article The Environment is a Teacher. She states, “it would serves us well if we could expand this perception to include the context in general, including the relationships among the people and between them and the materials, the rules, the schedule” (Callaghan, 2013, pg. 11). Relationships become key to creating a learning environment, or the third teacher. Through my role as counsellor and educator I see the importance relationships play in overall development. Therefore, I believe that when creating a learning environment as the third teacher, relationships is that third teacher.

Relationships are central to who I am as an educator. I believe they are the deciding factor of how resilient and successful a child will be as an adult. Therefore, building trusting relationships with the children and family is paramount to how I operate. By providing a safe and secure base, ensuring a secondary attachment opportunity is created, and offering in inclusive, holistic environment while respecting the rights and dignity of families and the children, is who I am as an educator. If we create a society that is peaceful, respectful, curious, creative, supportive and flexible then don’t we all benefit?

References

Callaghan, K. (2013). The Environment Is a Teacher. Think, Feel, Act: Lessons from Research about Young Children. Toronto: Queen’s Printer for Ontario pg. 11-15.

Edwards, C. (1993). The Hundred Languages of Children: The Reggio Emilia Approach to Early Childhood Education. Ablex Publishing Corportation: Norwood, N.J.

Ontario Ministry of Education. (2014). How does Learning Happen? Ontario’s Pedagogy for the Early Years.  Queen’s Printer for Ontario: Toronto, ON.

UNICEF. (1989). Convention on the Rights of the Child. Retrieved from https://www.unicef.org/crc/

Posted in Uncategorized

Reflection on Time

imagesI recently visited the web series Ontario Ministry of Education’s Think, Feel, Act: Lesson from Research on Young Children and watched the talk Rethinking Time by Karyn Callaghan. It appealed to me as I feel like we are rushing and pushing children through adult time instead of taking a step back and allowing children to be children. I feel like we over complicate the lives of children when we assign prescribed calendars and units of time.

Karyn asked a very important question about time that I think sums up the whole video podcast on “Rethinking Time.” That question is “Does it make sense right now?”  She spoke about how the clock made more decisions for the classroom and that it didn’t need to be that way. She challenged the thinking of how time is used in the classroom and reflected that maybe the starting point of designing a classroom environment is for an educator to reflect on their relationship with time. She shared that:

the clock makes more decision and the calendar makes more decisions than just about anything and it needn’t be that way. It’s one of the biggest things we can overcome, and redefine in our practice and maybe that is an even better starting point than the physical environment. If we start opening that up, you just feel your shoulders drop. You are not being ruled by the clock and the calendar page in the same way. It opens up a landscape that I think is wonderful for all of us to be in.

Karyn shared an anecdotal story about how a ‘crisis arose’ when a learning environment was deep into an investigation but according to the theme calendar it was Valentines celebration. They struggled with the thought of stopping the in-depth investigation to pull out all the crafty ideas one does on this particular holiday. The team reflected on the question of “does it make sense right now?” and as a team they felt that it would take away from the in-depth learning that was happening within their playroom. They shared their thoughts with the families and felt that if the concept of valentines came up then they would explore it but that they would not stop the learning process to have a product driven holiday celebration.

Finally, Karyn talked about time being one of the biggest challenges for most educators and how to redefine time within your own practice. She reflected that time was not set in stone and challenged us to think about it in another way, allowing for expansion of time and that time is negotiable.

I have always struggled with time and how to honour the learning of children when time is so concrete in a lot of what we do. The video left further questions and struggles within my own practice. I think a lot of these struggles come from my first professional background of child and youth worker and how important time and routines are for the children/youth that I have worked with and changing that mindset to one of the professional early childhood educator.

From a philosophical perspective I have always believed that children should be engaged in play learning experiences. Young learners should take control of what they are learning, how they are learning it, and feel comfortable seeking out those answers by experimenting and engaging in peer dialogue. Therefore, theme based learning environments have never suited my teaching style. My biggest struggle is around calendar. I guess I love celebrating holidays so much that I want to share those experiences with children, and I am always looking to introduce them to new celebrations because of my love of travel and exploring the world and seeing various celebrations in real life. I have had many deep discussions with other Reggio inspired educators on how to introduce holiday celebrations within the context of a learning environment, while still honouring the in-depth investigations that are happening around us.

With that I am constantly challenging my thoughts on time and how to honour the child and respect their world. I continue to have discussions with other educators so that I have a deeper understanding of time and my relationship with it.

Resources:

Callaghn, K., (2015), A New Perspective. In Think, Feel, Act: Lessons from research about young children-Learning Environments. Retrieved from: https://youtu.be/yqljspRhL5E

Ontario Ministry of Education. (2015), . Retrieved from: http://www.edu.gov.on.ca/childcare/environment.html

 

 

Posted in Research and Professional Development

Reflecting on the influence fathers have on a child’s development

 

img_0860I recently listened to Dr. Kyle Pruitt’s podcast on the zero to three website on the influence fathers play in child development.  I believe that the relationships children build during the early years has the greatest impact on overall development; it’s important to include fathers as a vital source of impact. Dr. Pruett touches on some historical differences, generational approaches to fatherhood, and the role digital apps like Skype and Facetime play in maintaining close bonds when a parent is absent for an extended period of time. He also talks about the gender roles of maternal vs. paternal care and how both are valid in the overall development of the child. An aspect that was interesting was when Dr. Pruett briefly touched on who that paternal role model could be if the biological father is absent and it’s impact of those role models. With the make up the family unit in today’s society it’s fascinating that discussions are being made about men and their roles in child development more openly than even my generation of childhood, where fathers had a different role than mothers. I see it now with how my father was involved in my life and how different his role and how different the involvement looks with my own children. I also see how different my partner and I co-parent vs. how we were mostly raised by our mothers. My partner is currently taking on the role of stay home dad while I attend school. That was very uncommon when I was growing up.

During discussions with other practitioners we have talked about the importance of building a trusting relationship with the children in our care and how they want to have a sense of belonging. Modern day fatherhood is all about the relationship a father has with his child from pre-conception to adulthood. Generations ago discussions were not had about the planning of children, how family tasks were divided and what role a father would play in their child’s life. With the onset of women taking control of their birth rights and moving into the workforce, family dynamics have shifted that now include the voice of fathers. We are just beginning to see the positive effects fatherhood has brought to the whole development of a child. We know that brain development is bolstered with every interaction a child has, so when there are positive male role models in a child’s life they are wiring the brain in such an encouraging way. Paternal play tends to take on a more risky approach than maternal play; we are now seeing how beneficial risky play is for children where fathers are on the forefront of this benefit. Attachment plays a key role in feeling secure and part of a group. When fathers are involved with their child they create a positive attachment therefore creating a child who has a sense of belonging. When a child has a sense of belonging they have a greater chance of progressive development.

I think the role of males in child development needs to continue to evolve and listening to Dr. Pruett highlight the importance of male interactions supports my thought. Many discussions happen regarding mothers and often research is funded concerning how attachment and interaction with mothers have an overall impact on the whole child. Maternal attachment research is needed; however I believe there should be further discussions on the impact males have on a child and how the roles continue to change with every generation. The only flaw I see is when Dr. Pruett talked about the generational shift in attitude; it seemed to be more North American and doesn’t account for the cultural differences from other parts of the world. Even as early as 5 years ago when I gave birth to my son in China; when my Chinese colleagues found out my partner was going to be in the delivery room with me they were quite shocked. They were even more shocked when my partner became the stay home dad while I went back to work.

I found the discussion on the gender differences, the ‘maternal’ and ‘paternal’ approaches to care important. Most childcare centres have a higher female-male ratio; some centres and schools have no males working with young learners. We as professionals need to be aware of the difference our gender can have on development and try to incorporate both a maternal and paternal approach to play. This is where ‘risky’ play is vital.

Today’s family looks very different. We have an increase in single parenting, same sex parenting, step parenting and even generational parenting (grandparents being the main guardian). It’s important to recognize the family looks different, that children may not experience strong paternal interactions and that the missing experiences can be shared by the educators who spend a significant amount of time with the youngest learners. By offering the paternal experience, you can foster play that allows deeper understanding of relationships and building on social and emotional development.

Dr. Pruett’s discussion on the importance of fathers is central to the Belonging foundation in the “How does learning happen?” document. The goal for the child is:

“Every child has a sense of belonging when he or she is connected to others and contributes to their world.” (How Does Learning Happen?, 2014)

When a child has a supportive relationship with their father they have a more positive outlook on the world. They experience the world differently; usually more risky, active play ensuring lower stress levels and allowing for connections with the world sometimes not offered through ‘maternal’ care. The world is made up of different genders and by giving exposure to the two major types a child will have a deeper understanding of self, the world and where they fit into the equation. Dr. Pruett talks about the special relationship a father or strong male has with a child; as educators we continue to build on those relationships modeling respect for the family unit, playing in ways to support transition between home and centre and celebrating what fathers can bring to the table that further encourages the social, emotional and physical development of the child.

Fathers and strong male role models have a unique and valuable role in the overall development of a child. How society, community and early childhood educators respond to the importance of this relationship will determine what kind of little learners we help to mold. The more inclusive and inviting of the relationship with the child, the more positive the development. The generational shifts have shown this to be true, by looking at the past we see that children with more involved male role models are better adjusted, can better handle the stress of the world and go on to build positive relationships with their own child or family members.

 

Resources:

Pruett, K; Pleshette Murphy,A; (2016). The Influence of Fathers on Young Children’s

            Development. Retrieved from:

https://www.zerotothree.org/resources/290-the-influence-of-fathers-on-young-children-s-development

 

Ontario Ministry of Education. (2014). How does Learning Happen? Ontario’s Pedagogy

for the Early Years. Retrieved from:

Click to access HowLearningHappens.pdf