To represent my personal philosophy of teaching and learning I have sought inspiration from Maori beliefs and the native forests of New Zealand, in particular the unfurling of the koru and the symbolism that it represents and the guardianship of Tane Mahuta. For me the use of this context provides an authentic, relatable framework upon which to build my personal teaching and learning metaphor.
The koru is an iconic New Zealand emblem; with its spiral form slowly unfurling to become the majestic silver fern and Punga. Symbolising new life, the koru represents perpetual growth and movement whilst maintaining its inner coil as a point of origin (Te Awa, 2014), for me this epitomises a learner and their educational journey. When a student starts their time at school they are like the tightly wound koru, and as they develop through their educational years they gain the tools and knowledge necessary to grow into strong Punga Trees. The perpetual growth and movement symbolised by the koru, for me, is the perfect metaphor to represent the New Zealand Curriculum key competency of being a lifelong learner (Ministry of Education 2007). Being a lifelong learner is particularly important for me and stems from an early age where I was provided with a home and schooling environment where I was encouraged to follow passions and areas of interest. This support created in me a thirst for knowledge which continues to this day with me completing my tertiary education. Within my teaching experience this belief has been reinforced when students have been provided with opportunities to follow their own passions. Students have then built upon these opportunities evolving what was a 'simple' lunchtime experiment into a bigger student constructe...
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Ministry of Education. (2007). New Zealand Curriculum. Wellington, New Zealand: Learning Media.
New Zealand Teachers Council. (2004) Code of Ethics for Registered Teachers. Retrieved 17 March, 2014, from http://www.teacherscouncil.govt.nz/required/ethics/codeofethics.stm
Royal-Tangaere, A. (1997). Māori human development learning theory. In P. Te Whaiti, M. McCarthy & A. Durie (Eds.), Mai I Rangiatea: Māori wellbeing and development (pp. 46– 59). Auckland, New Zealand: Auckland University Press.
Smith, C. (2005). Demonstrating positive values. In M. Cole (Ed.) Professional attributes and practice (pp. 48–63) Oxford: Routledge
Te Awa. (2014) Te Ara The Encyclopedia of New Zealand, Story: Maori creation traditions. Retrieved from http://www.teara.govt.nz/en/photograph/2422/the-koru.
To be a culturally competent practitioner one must refer back to and use the Early Childhood Australia (ECA) Code of Ethics to help you act in a culturally affirming way. When working with children and their families you can inevitably be confronted with, and resolving, ethical and cultural dilemmas.
The first Australian Professional Teaching Standard is ‘Know students and how they learn’(AITSL, 2011). Understanding how students learn is a significant component of effective teaching (1.2 AITSL, 2011). Furthermore, effective teachers require an understanding of students physical, social and intellectual development and characteristics (1.1 AITSL, 2011). In addition, APST Standards require teachers to demonstrate both content and pedagogical knowledge through lesson plans (2.1 AITSL, 2011) with the curriculum content being structured and sequenced to facilitate effective learning (2.2 AITSL, 2011). However, it is also critical to have a repertoire of teaching strategies which are responsive to a diverse range of student backgrounds, including linguistic, cultural, religious, and socioeconomic (1.3 AITSL, 2011). An effective learning, in accordance with The Australian Curriculum and Assessment Reporting Authority, provides learners with general capabilities (knowledge, skills, behaviours and characteristics) and include understanding of Aboriginal and Torres Strait Island students learning needs and incorporate differentiated teaching methods to meet the needs of specific
The Florida Department of Education has its own specific Code of Ethics just as any other state in the united state. 6B-1:001 is the Codes and 6b-1:006 are the Principles. As an educator in Florida one is expected and required to follow all the codes and principles. To be sure to not get into trouble an educator must follow the all the Principles of Professional conduct for the Education Profession. There are many obligations involved, ones to the students, ones to the public, and ones to the profession. By breaking those rules one can have their educator’s certification revoked and not be permitted to teach in Florida or they could also be punished by the law enforcement (1).
Which of the six principles in the AICPA Code of Conduct is most related to Article 1.5 of the California Accountancy Act? Explain your conclusion.
Benevolence instructs the accountant to serve in the best interest of the public. It is described as the extent to which a trusty will want to do good to the trustor aside from an egocentric profit motive (Power Point Presentation 7, n.d.). From a utilitarian perspective, some actions may not be deemed worth the effort when there is a lack of profit to be obtained from the action. The AICPA Code of Professional Conduct is set up to establish professional norms and standards that discourages this type of behavior.
Ethics is a branch of philosophy which seeks to address questions about morality; that is, about concepts such as good and bad, right and wrong, justice, and virtue. The NASW Code of Ethics is intended to serve as a guide to the everyday professional conduct of social workers. This Code includes four sections. The first Section, "Preamble," summarizes the social work profession 's mission and core values. The second section, "Purpose of the NASW Code of Ethics," provides an overview of the Code’s main functions and a brief guide for dealing with ethical issues or dilemmas in social work practice. The third section, "Ethical Principles," presents broad ethical principles, based on social work 's core values, which inform social work practice.
The Alabama Educator Code of Ethics is designed for every educator in the state of Alabama. The Code must be implemented for the safety of students and educators. The goal of the Alabama Code of Ethics can be accomplished as long as all educators value the worth and dignity of all students, parents, and staff. There are nine Alabama Educator Code of Ethics and Standard 1: Professional Conduct, Standard 4: Teacher/Student Relationship and Standard 5: Alcohol, Drug and Tobacco Use of Possession are the most important standards.
The NAEYC Code of Ethical Conduct was developed to uphold the application of core values, ideals, and principles to assist teachers’ decision-making about ethical issues. The Core Values of the NAEYC Code of Ethical Conduct is based on the foundation of the field's commitment to young children. It is noteworthy that all seven of the Code's Core Values directly address our commitment to children:
Additionally, this paper identified my prior knowledge and experiences about the topics. This critical reflection includes a demonstration of my new understandings, teaching philosophy, and learning strategies towards achieving the professional standards of 1.4 and 2.4, as well as the cross-cultural priorities of the Australian curriculum. Finally, this paper discusses the insight on classroom activities to support Indigenous Australian students and Indigenous studies in my future pedagogy.
The Early Years Foundation Stage (EYFS) curriculum in England differs greatly in structure and content to the Te Whariki curriculum in New Zealand; this therefore makes for an interesting comparison. The EYFS was introduced in England, in 2008, by the DfE as a framework that ‘sets the standards for learning, development and care of children from birth to five’ (DfE, 2012). Alternatively, Te Whariki was founded in New Zealand, in 1996, based on the aspirations for children ‘to grow up as competent and confident learners and communicators, healthy in mind, body, and spirit, secure in their sense of belonging and in the knowledge that they make a valued contribution to society’ (Ministry of Education, 1996). Throughout this essay, the EYFS and Te Whariki curriculums will be compared and contrasted to give a greater understanding of the similarities and differences between England and New Zealand regarding their beliefs about young children’s needs.
Education is an ongoing process; remains through all the stages of life. Knowledge is deep-sea and one can never claim to have acquired all of it. Sim...
Teacher Ethics “Ethics are defined as a set of principles of right conduct; the rules or standards governing the conduct of a person or the members of a profession” (Dictionary of the Human Language, 2000). Teachers are often put in situations that require more than just knowing the basic school rules. It is within these situations, that the ethical dilemmas occur. There is not always a right way to deal with the many daily problems that face educators, but there are ways to handle situations that are better than others. Teachers should follow and refer to a code of ethics to help teach in the most appropriate and ethical way as well as a guide to help deal with dilemmas.
Naskar, Sudhiti. "Pros and Cons of Mastery Learning." MEST Education. MEST Education, 4 Jul 2013. Web. 31 Jan 2014. .
...dge to those who do not know. This movement is not dissimilar to the flow of culture and customs from one generation to the next and has the potential to be replaced or lost. As Europeans enforced the propriety of Pākehā culture during colonial time, the loss of Māori culture occurred to a detrimental point, this mindset is still prevalent in present day society and New Zealand education. Our origins and the society that educational institutions serve has resulted in schools being inextricably and undeniably locked in the reproduction of Pākehā culture to the point in which the importance of Māori culture has been impaired. Steps are being taken to ensure that this is not a mentality that continues to frequent our state schools, with the long-term aspiration for a New Zealand education system that is not divided in its history, events and predominantly – its culture.
The Te Tiriti o Waitangi was a contract that Maori people believe to be an acknowledgement of their existence and their prior occupation to the land, give respect to their language, culture and belief and “it established the regime not for uni-culturalism, but for bi-culturalism” (Sorrenson, 2004 p. 162). This essay discusses the historical events, attitudes and beliefs regarding Te reo Maori, its relationship to the Te Tiriti o Waitangi and the significance of bicultural practice in early childhood education.