Ako Philosophy: The Circle of Learning | Life's Rhythms
The Circle of Learning | Life's Rhythms
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Crafting a Unique Vaka
Teaching is a journey, much like the crafting of a vaka, which requires constant attention, adaptability, and collaboration. In my Vaka Philosophy, teaching is akin to pregnancy—a cyclical process where educators take on knowledge, shape it, and nurture it in a way that fits the unique needs of each student. Just as no two pregnancies are the same, no two learners require the exact same approach.
The evolution of my teaching philosophy over the past two years at Ako Mātātupu has been deeply influenced by personal reflections, classroom experiences, and extensive research, including Bishop's (2019) exploration of relationship-based learning and Anae's (2016) work on relational spaces in the Samoan context. These insights have shaped a framework that upholds reciprocal learning, culturally responsive teaching, and the power of inclusivity.
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Demonstrating Critical Understanding of Theories of Teaching and Learning (STP2)
Throughout my teaching practice, I have drawn on diverse educational theories, aligning them with my evolving understanding of my role as both a learner and teacher. One of the key theories that resonates deeply with my philosophy is Bishop’s (2019) Teaching to the North-East. Bishop emphasizes that relationship-based learning is crucial for marginalized students, particularly within the New Zealand context. By focusing on what learners bring to the classroom and fostering positive relationships, teachers can significantly enhance student outcomes. I have experienced this firsthand through my relationships with students from diverse cultural backgrounds, where understanding their stories, identities, and values plays a central role in fostering engagement and success.
Incorporating Fa’anānā Efeso Collins’ (2023) insights into systemic disparities in education has also broadened my perspective. His emphasis on understanding communities and families, rather than seeking to change them, resonates with my belief in the value of empathy and listening as essential tools for teaching. Through this approach, I aim to create a learning environment where each learner feels valued and respected.
Furthermore, Vaioleti’s (2012) Talanoa methodology has helped me recognise the importance of oral dialogue in fostering relationships within the Pacific community. Talanoa emphasises the need for open, authentic conversations, allowing learners to express themselves in ways that are culturally relevant. As a Filipino teacher, I have embraced this concept, creating space in my classroom for students to share their stories and negotiate meaning through dialogue.
Presenting a Framework for the Teaching Professions (STP3)
The central metaphor in my Vaka Philosophy is pregnancy, reflecting the idea that learning is a cyclical, evolving process. Each new cohort of students presents new challenges, requiring constant learning and unlearning. This metaphor aligns with my understanding of teaching as informed by professional standards, particularly STP3.
A key component of my framework is Teu le Vā, a Samoan concept explored by Anae (2016) that refers to the nurturing of relationships within the classroom. By consciously maintaining positive, inclusive relationships, I aim to create a learning environment that supports both academic and emotional growth. Anae’s work has inspired me to focus not only on academic outcomes but also on the well-being of my students, ensuring that my classroom is a space where students feel safe to express themselves and take risks in their learning.
Another integral aspect of my framework is Margaret Ross’ (2007) concept of the “recovering confrontationist.” Ross challenges teachers to move away from confrontational tendencies and adopt a more inclusive, collaborative approach to classroom management. This has influenced my teaching style significantly, encouraging me to be more mindful of my interactions with students and to foster a classroom environment that prioritises positive communication and collaboration.
Self-Reflection and Focus on Students (STP2, STP3)
Reflecting on my experiences as a teacher has led me to recognise the impact of my own cultural assumptions and beliefs on my teaching practice. Growing up as a Filipino in South Auckland has given me a unique perspective on inclusivity, and I have sought to integrate this understanding into my classroom practice. Tapasā (2018) emphasizes the importance of cultural competencies for teachers of Pacific learners, providing a framework for educators to incorporate Pacific perspectives into their teaching. This document has been instrumental in guiding my approach to creating a culturally responsive classroom, where learners' identities are affirmed and celebrated.
Amy Tan’s (2010) Mother Tongue also resonates with my approach to linguistic diversity in the classroom. Tan challenges deficit thinking around non-standard English, highlighting the richness of diverse linguistic expressions. In my teaching, I strive to create an environment where students’ linguistic backgrounds are valued, encouraging them to express themselves in ways that are authentic to their identities.
Lastly, Chimamanda Adichie’s (2009) TED Talk on the dangers of a single story has shaped my commitment to embracing diverse narratives in my teaching. By acknowledging the multiplicity of stories that shape our learners’ experiences, I am better able to foster a classroom environment that values diversity and promotes equity.
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Navigating the Journey Ahead
As I prepare to continue my teaching journey, my Vaka Philosophy will serve as a guiding principle in my practice. Grounded in the reciprocal process of ako, it recognizes the importance of relationship-based learning, inclusivity, and continual self-reflection. Drawing on the metaphor of pregnancy, my philosophy emphasises the evolving nature of teaching and learning, where each new cohort of students presents new opportunities for growth and learning.
By integrating research from scholars such as Bishop, Anae, and Vaioleti, alongside my own experiences, I aim to create a classroom environment that is not only academically enriching but also culturally responsive and emotionally supportive. In doing so, I hope to empower my students to navigate their own journeys with confidence and resilience, just as I continue to navigate mine.
Bibliography
Adichie, C. (2009). Chimamanda Ngozi Adichie: The danger of a single story | TED [Video]. YouTube. https://www.youtube.com/watch?v=D9Ihs241zeg
Anae, M. (2016). Teu le vā: Samoan Relational Ethics. Knowledge Cultures, 4(3), 117-130.
Bishop, R. (2019). Teaching to the North-East: Relationship-Based Learning in Practice. NZCER Press.
Collins, F. E. (2023). Professional Development PD at Ako Mātātupu (TeachFirst NZ). Ormiston Junior College.
Dam, L. (2024). Becoming an Asian Tangata Tiriti: My (counter) story.
Delpit, L. (2006). Lessons From Teachers. Journal of Teacher Education. Vol. 57 (no. 3), 220-231.
Ross, M. (2007). How to become a recovering confrontationist.
Tan, A. (2010). Mother Tongue. In M. Ford & J. Ford (Eds.), Dreams and Inward Journeys: A Rhetoric and Reader for Writers (7th ed., pp. 34-44). Pearson.
Teaching Council of Aotearoa New Zealand. (2011). Tātaiako: Cultural Competencies for Teachers of Māori Learners. Retrieved from The Teaching Council of Aotearoa New Zealand Online: https://teachingcouncil.nz/resource-centre/tataiako-cultural-competencies-for-teachers-of-maori-learners/
Vaioleti, T. (2012). Talanoa: Differentiating the talanoa research methodology. Te Reo, 56, 191.
Ministry of Education. (2018). Tapasā: Cultural competencies framework for teachers of Pacific learners. Retrieved from the New Zealand Curriculum Online.
Wendt, A. (1976). Towards a New Oceania. Mana Review, 1(1), 49-60.
Wendt, A. (2013, September). Nurture the Relationship Teu Le Vā The Pacific Dimension at Auckland War Memorial Museum. Auckland Ware Memorial Museum. 1-24. https://www.aucklandmuseum.com/getmedia/1f0cb555-8206-4cb3-adce-3e8cd838f026/auckland-museum-teu-le-va-the-pacific-dimension-2016
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