Philosophy of Practice
Written by Christopher Naylor
Kalyani and Rajasekaran say, “innovative teaching [and learning] is necessary for the present and future of education to help students to reach their full potential” (Kalyani and Rajasekaran, 2018).
Throughout my career, I have maintained a child-centered approach by focusing on differentiated instruction and quality assessment to allow all students to be successful. However, it was the development of the core competencies (i.e., personal and cultural identity) and First Peoples Principles of Learning that provided an applicable guide to better inform practice. As a teacher and administrator supporting students in an inner-city school, instilling equity and inclusion through innovative teaching opportunities is of great importance.
Through the lens of a classroom teacher, my practice revolves around instilling a positive personal and cultural identity in my leaners. According to Dr. Toulouse, “an educational environment that honours the culture, language and world views of the Aboriginal student is critical” (Toulouse, 2008). It is crucial to emphasize the appreciation of one’s background but also their interests, strengths, stretches, and future goals to improve their self-esteem and permit more engagement. Louie et al. states, “if we can normalize Indigenous methods within the academy, we can begin to dismantle the status quo that uses Western perspectives and methods of education as the default” (Louie et al., 2017).
To sustain a school as a learning community, through the eyes of an administrator, there must be teaching and learning opportunities that impart critical and reflective thinking about world-wide and historical issues. By doing so, we must begin to teach with hope. Werner (2016) mentions that if we shield students from global issues, they will decipher these issues may not really matter and perhaps will have little self-assurance that we can create change in the future. Fundamentally, schools can be seen as one facet of custodians of wealth. We must continue to lead and use innovative teaching of inclusion using two key prongs: generative love and eternal vigilance. Martin asserts, “generative love has to be learned: it is not something ‘innate’ that we can count on emerging automatically as people mature” (Martin, 1987). As well, Martin explains we must maintain, “eternal vigilance [in schools]: a constant monitoring of the guardians’ behaviour toward this work” (Martin, 2003) based on feminist theory and education.
Case, R., & Clark, P. (2013). The Anthology of Social Studies: Issues and Strategies for
Elementary Teachers (Updated Edition) (Updated edition). Pacific Educational Press.
Integrating Aboriginal teaching and values into the classroom. (2008). Literacy and Numeracy
Secretariat https://books-scholarsportalinfo.proxy.queensu.ca/uri/ebooks/ebooks2/ogdc/2014-02-25/2/281532
Kalyani Rajasekaran, D. K. (2018). Innovative Teaching and Learning. Journal of Applied and
Advanced Research, 3(1).
Louie, D. W., Pratt, Y. P., Hanson, A. J., & Ottmann, J. (2017). Applying indigenizing principles of
decolonizing methodologies in university classrooms. Canadian Journal of Higher
Education, 47(3), 16-33. Retrieved from https://www.proquest.com/scholarly-journals/applying-indigenizing-principles-decolonizing/docview/2011270372/se-2?accountid=6180
Martin, J. R. (2003). What Should We Do with a Feminist Educational Theory When We Have
One? A Response to Audrey Thompson. Curriculum Inquiry, 33(1), 67–77.
https://doi.org/10.1111/1467-873x.00250
Martin, J. R. (1987). Transforming Moral Education. Journal of Moral Education, 16(3), 204–213.
https://doi.org/10.1080/0305724870160305
Written by Christopher Naylor
Kalyani and Rajasekaran say, “innovative teaching [and learning] is necessary for the present and future of education to help students to reach their full potential” (Kalyani and Rajasekaran, 2018).
Throughout my career, I have maintained a child-centered approach by focusing on differentiated instruction and quality assessment to allow all students to be successful. However, it was the development of the core competencies (i.e., personal and cultural identity) and First Peoples Principles of Learning that provided an applicable guide to better inform practice. As a teacher and administrator supporting students in an inner-city school, instilling equity and inclusion through innovative teaching opportunities is of great importance.
Through the lens of a classroom teacher, my practice revolves around instilling a positive personal and cultural identity in my leaners. According to Dr. Toulouse, “an educational environment that honours the culture, language and world views of the Aboriginal student is critical” (Toulouse, 2008). It is crucial to emphasize the appreciation of one’s background but also their interests, strengths, stretches, and future goals to improve their self-esteem and permit more engagement. Louie et al. states, “if we can normalize Indigenous methods within the academy, we can begin to dismantle the status quo that uses Western perspectives and methods of education as the default” (Louie et al., 2017).
To sustain a school as a learning community, through the eyes of an administrator, there must be teaching and learning opportunities that impart critical and reflective thinking about world-wide and historical issues. By doing so, we must begin to teach with hope. Werner (2016) mentions that if we shield students from global issues, they will decipher these issues may not really matter and perhaps will have little self-assurance that we can create change in the future. Fundamentally, schools can be seen as one facet of custodians of wealth. We must continue to lead and use innovative teaching of inclusion using two key prongs: generative love and eternal vigilance. Martin asserts, “generative love has to be learned: it is not something ‘innate’ that we can count on emerging automatically as people mature” (Martin, 1987). As well, Martin explains we must maintain, “eternal vigilance [in schools]: a constant monitoring of the guardians’ behaviour toward this work” (Martin, 2003) based on feminist theory and education.
Case, R., & Clark, P. (2013). The Anthology of Social Studies: Issues and Strategies for
Elementary Teachers (Updated Edition) (Updated edition). Pacific Educational Press.
Integrating Aboriginal teaching and values into the classroom. (2008). Literacy and Numeracy
Secretariat https://books-scholarsportalinfo.proxy.queensu.ca/uri/ebooks/ebooks2/ogdc/2014-02-25/2/281532
Kalyani Rajasekaran, D. K. (2018). Innovative Teaching and Learning. Journal of Applied and
Advanced Research, 3(1).
Louie, D. W., Pratt, Y. P., Hanson, A. J., & Ottmann, J. (2017). Applying indigenizing principles of
decolonizing methodologies in university classrooms. Canadian Journal of Higher
Education, 47(3), 16-33. Retrieved from https://www.proquest.com/scholarly-journals/applying-indigenizing-principles-decolonizing/docview/2011270372/se-2?accountid=6180
Martin, J. R. (2003). What Should We Do with a Feminist Educational Theory When We Have
One? A Response to Audrey Thompson. Curriculum Inquiry, 33(1), 67–77.
https://doi.org/10.1111/1467-873x.00250
Martin, J. R. (1987). Transforming Moral Education. Journal of Moral Education, 16(3), 204–213.
https://doi.org/10.1080/0305724870160305