Upbringing of children is the issue of scientific concern all over the world. No wonder, as proper approach in education is the prerequisite of bright future of next generations. That is why millions of educational approaches are discussed, reconsidered and applied every single day.
Frankly speaking, each perspective has both strong sides and weaknesses, which means there is no universal direction, equally applicable under every condition and workable like panacea. Actually, each perspective should be modified in accordance with environment – natural, social, cultural – in order to provide as favorable conditions as possible.
In other words, each perspective has its own limitations, which should be scrupulously considered before taking a decision to include one educational approach as one, which defines curriculum development. One perspective, successful in individualistic society, may easily fail in conservative one. Therefore, the right choice of appropriate approach in accordance with special features of environment plays literally crucial role.
Before the beginning of profound analysis of child development perspectives, applicable in New Zealand, it is necessary to understand the paramount importance of early childhood learning strategies. No doubt, parents and tutors cannot neglect young age of children. In contrary, precious childhood time plays a role of springboard into adult life. Namely, its irreplaceable role is supported with arguments about early brain development, influences of child social experiences and researches concerning interdependence between investing in early childhood and saving society money, contributing to happy welfare (Smith, 2013, p. 87). Therefore, it becomes obvious how important and irreplaceable early education is.
Coming back to the list of contemporary perspectives of child development, it is necessary to emphasize that this very paper is dedicated to two of them – in particular, socio-cultural and ecological perspectives.
In order to reinforce the previous statement, it is important to emphasize the fact that in New Zealand, or Aotearoa, indigenous culture is preserved. Actually, this name – Aotearoa – is Māori name of country, and Māori people are the nation of first New Zealand settlers, whose rich culture is different from any existing culture.
In fact, the history of relationship between Māori people and British settlers is rather sophisticated, with many unpredictable turning points and secrets. Nowadays their co-existence is rather peaceful and beneficial, as both sides contribute from diversity. Māori people enjoy special rights, their language, though spoken exclusively by descendants of indigenous people, belongs to official.
Such brief acquaintance with Māori environment plays a crucial role in comprehensive understanding of educational issues in New Zealand. Indeed, Māori people have opportunity to develop own traditional values and spirit not only at family level, but with essential state support as well.
Even in main legal document, which defines the mutual relation between Britain and considered state, the legal right to build a curriculum around Māori language and culture is recognized, including obligation of financial support to run school programs, which embody principles of respect for community members, linguistic and cultural rights, indigenous knowledge (Ritchie, Skerrett, 2013, p. 9).
In other words, New Zealand curriculum is successfully based on harmonic combination of common knowledge with essential sense of national identity. Actually, such national distinguishing feature is the prerequisite of application of socio-cultural and ecological perspectives, which pay significant attention to the cultural environment.
As far as socio-cultural perspective defines, communication in national and cultural context plays the central role as the main trigger of efficient learning. Besides this, the structure of learning communicative process is mainly built on specific features of cultural environment
What is interesting, communication does not exclusively refer to oral dialogues between teacher and student; it also is associated with internal monologue of child. That is why play as method of learning is encouraged very much, emphasizing on the development of child’s ability to enjoy playing in groups as well as entertaining themselves by playing alone and still using a language.
As it is already clear, language appears to be like the messenger, who carries content from the interpsychological plane to intrapsychological plane, as what is spoken to the child, is later said by the child to the self, and later is abbreviated and transformed into the silent speech of the child’s thoughts (Smith, 2013, p. 23).
Such high place of language in socio-cultural perspective does suit to the significance of Māori language for Māori people, which underlines the applicability of this very educational approach in New Zealand reality.
In addition, socio-cultural approach has elaborated rather specific educational too – scaffolding. Such term, which is rarely to be found in common textbook or guidelines. This notion prescribes the necessity of child to perform as overwhelming massive of work as possible, whereas parent/tutor is to only fill the gaps, making sure that received new information is understood in a right way.
All in all, as far as I am concerned, socio-cultural theory is desirable to be applied during planning and implementation of New Zealand curriculum as rather favorable and efficient, as many aspects – language, cultural ties with motherland, etc. – are extremely important for New Zealand people, who struggle for recognition and absolute equality.
The second of chosen perspectives – ecological system approach, elaborated by Bronfenbrenner – from first sight seems to be almost analogical with previously analyzed approach., as both of them are concentrated on circle of communication, which is so important for both of them.
Neverthelss, ecological approach defines very specific structure of world, ties between elements of which are extremely important for child’s progressive learning.
Parental role cannot be overestimated, as they serve as role models for child, upbringing his or her in own mode, making own lifestyle a lifestyle of a child. The quality of relations in microsystem has the direct impact on child’s personality.
The next constituting element – exosystem – reflects the spectrum of social relations, which do not have direct impact, but their indirect influence is still significant.
Macrosystem refers to the overriding consistencies in beliefs, values and accepted practices within a culture or subculture, and how it determines different social norms concerning some educational and behavioral standards for children (Smith, 2013, p. 29).
Mesosystem is the mirror, in which all aforementioned elements are combined in one picture, it is the reflection of the nature of links between listed systems.
Apart from named elements, this theory also explains the concept of risks and opportunities. Children face different opportunities and risks for development because of their mental and physical makeup and because of the social environment they inhabit, and these positive and negative effects are called socio-cultural opportunities and risks respectively (Shonkoff, Meisels, 2000, p. 77).
Despite the impression that these two perspectives are ideally suitable for New Zealand, both of them are to be analyzed from critical point of view. In particular, overconcentration on Māori specific features may invisible lead to its destroyment.
Nevertheless, instead of upbringing “standard”, “lacking” children, New Zealand succeeded in honoring and maintain a cultural complexity, supporting representatives of unique culture and language, whose strength, ideas and creativity is acknowledged (Ritchie, Skerrett, 2013, p. 8).
Having ratified UNCRC (the United Nations Convention on the Rights of the Child) in 1993, New Zealand confirmed the acknowledgement and preserving of following rights:
Participation rights – assert that children should be treated as important citizens;
Protection rights – children should not be subjected to humiliation, discrimination or ill-treatment;
Provision rights – provide children with parental care, education, helath and a reasonable standard of living (Smith, 2013, p. 15).
In Te Whāriki (policy concerning early childhood curriculum) such great statement defines key aim of early education: “To grow up as confident and competent , healthy in mind, body and spirit, secure in their sense of belonging and in the knowledge that they make a valued contribution to society” (Nicola, 2010, p. 108).
In Aotearoa New Zealand children are treated as “national treasures” – such nostalgic view of children works as symbol of culture and society that tell the rest of the world about their value over time, holding historical and cultural significance (Nicola, 2010, p. 104).
References
Nicola, Y. (2010). Contemporary Perspectives On Early Childhood Education. New York: Open University Press.
Ritchie, J., Skerrett, M. (2013). Early Childhood Education in Aotearoa New Zealand: History, Pedagogy, and Liberation. New York: Palgrave Macmillan.
Shonkoff, J. P., Meisels, S. J. (2000). Handbook of Early Childhood Intervention. New York: Cambridge University Press.
Smith, A. B. (2013). Understanding Children and Childhood: A New Zealand Perspective. Wellington: Bridget Williams Books.
