Understanding the Plight of Children of Poor Single Parent Homes - Essay Example

?Understanding the Plight of Children of Poor Single Parent Homes The complexities of life today bring about several issues that affect the family. Nowadays, there exist many other family structures apart from the traditional father, mother and children. More and more couples with children go their separate ways, leaving one parent to care for the children single-handedly. Most of the time, the single parent encounters much difficulty and this affects everyone in the family. Poverty is one challenge they need to overcome. This paper will discuss how the issue of poor single parenthood impacts the “hauora” or wellbeing of children and their families in Aotearoa, New Zealand, in the context of their native culture. The development of a child’s well-being or hauora depends on various factors. Among these is his or her family background. No matter how his or her family is structured, it is still the whanau that directly supports the child’s hauora, especially in Aotearoa where family is of utmost priority in everyone’s list. This essay will analyze the development of hauora using Dr. Mason Durie’s Whare Tapawha Model which compares the hauora of an individual to the four walls of a whare (house) where each wall represents a different dimension. One wall is identified as Tana tinana (physical well-being). It refers to an individual’s body, its growth, development and ability to move and the ways to care for it. A second wall is named Tana hinengaro (mental and emotional well-being). This wall refers to one’s coherent thinking processes and the acknowledgement and expression of thoughts and feelings and how one responds constructively. A third wall is the Tana whanau (social well-being). This refers to one’s family relationships, friendships and other social relationships and includes feelings of belonging, compassion and caring and social support. To complete the structure, the last wall is the Tana wairua (spiritual well-being) which refers to the cultural values and beliefs determining the way people live, their search for meaning and purpose in their lives, their personal identity and self-awareness (Durie, 1994). In order for a house to stand firm and stable, all four walls should be secured. The same goes for the model of Whare Tapawha. Each dimension should be solidly reinforced to ensure the development of one’s hauora or well-being. Children in the early childhood stage are vulnerable to many things especially those that relate to their families. Being part of their first ecological system, the microsystem (Brofenbrenner, 1979), their family or whanau has great influence on their growth, development, health and well-being. When children enter their second ecological system or the mesosystem, usually the early children’s centre or preschool, they bring with them much of the influence derived from their families. Some children may thrive well in their new environment especially if they come from healthy homes, but there are also children who may not be as fortunate and sometimes, they are seen as different because their well-being has not been nurtured as well as their healthier peers due to a variety of factors. Lyons (2005) identifies early childhood education as a venue that challenges people’s acceptance of diversity and inclusion. As early childhood educators, we need to examine our own understanding of diversity and inclusion of marginalized students and their families, as it will reflect on how we interact with them. Such interactions will likewise influence how the children view others and themselves. As Derman-Sparks (1999) say, “Children come to us at the very beginning of their development of attitudes about themselves and others. We can teach them to value all the varied ways people are and live or we can allow them to build an unstable self-identity based on ignorance and fear of people different from themselves" Belonging is one strand of Te Whaariki that guides early childhood educators in their role of helping children in the development of a stable self-identity. This is possible despite their early experiences that may adversely affect their hauora. In relation to the Whare Tapawha model that describes well-being in four dimensions, the first strand in the Te Whaariki curriculum, Mana Atua ensures that children’s well-being is promoted (MOE, 1996). The health and well-being of the child is prioritized in the early childhood curriculum to be protected and nurtured. The goals under this strand are for children to experience environments where their health is promoted, their emotional well-being is nurtured and they are kept safe from harm (MOE, 1996). The selected issue that the media interprets as a social problem is the plight of poor single parent households, usually led by single mothers. Poor single parents who are under-employed are viewed as “bludgers and second class citizens” of society (Todd, 2008). This view of single parents in New Zealand may adversely affect them in all dimensions of their hauora. Consequently, it also affects their children. This becomes conflicting to the fulfillment of Te Whaariki’s vision of 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” (MOE, 1996). The stability of the Whare Tapawha surrounding the child should be strengthened to ensure that the hauora of the child emerges to be healthy and strong. Each wall is now given focus in analyzing how the hauora of the child of a poor single parent develops and how Te Whariki can supplement in its development. For the Tana tinana of such children, their physical well being may not be nourished well due to the family’s inaccessibility to funds for healthy and nutritious foods. As a result, these children may be sickly, malnourished and generally of ill health. Wilkinson & Marmot (2003) report that slow growth and poor emotional support raise children’s lifetime risk of poor physical health which then reduces physical, cognitive and emotional functioning in adulthood. This is because in the process of their growth and development, such slow growth and poor quality of early experiences become the basis of their biological and human capital affecting their health throughout life. Angus (2011) concludes in a conference about the position of children in the face of poverty that they are the most affected by poverty and material hardship. Children in poverty do less well in education, health status and other domains of well-being. Angus believes that current policies should push for them to be lifted out of poverty in a sustainable way because if not, they are likely to be less productive when they grow up to be adults. Regarding their Tana hinengaro (mental and emotional well-being), because of the stigma attached to single parent families, children’s self-esteem may suffer. When they realize that their family structure is different from other children who have two parents, and when they see that they do not have the same privileged lives as their peers, they begin to think they are deprived. Derman-Sparkes (1989) analyze that children begin to notice differences and form classificatory and evaluative categories early in life. This becomes the root of social stereotyping and bias influence that affects children’s self-concepts and attitudes towards others. In the case of children of poor single parents, their experiences from home becomes a basis of comparison with other children from more privileged families. Knowing that they are different and deprived of material provisions affects their mental and emotional well-being. The Tana whanau (social well-being) of children of poor single families may give rise to feelings of insecurity in relating to others due to prevailing societal views of them as burdens to society. Instead of developing healthy feelings of belongingness, they may instead feel isolation due to lack of social support. Wilkinson & Marmot (2003) contend that poverty contributes to social exclusion and isolation because inequality adversely affects social relations. Durie (1994) acknowledges the relevance of the whanau or family as the prime support system in Maori culture that provides the care and nurturance needed by individuals not only in physical aspects but also in the cultural and emotional dimensions. Ill health in Maori culture is a reflection on the family and may blame the whanau for the illness of a member even when there is no direct evidence. That is why when the extended family suspects of one child being neglected or abuse and is in ill health because of it, they take it upon themselves to take the child away from parental custody and take over the caring role, as parental rights are viewed as secondary to the interests of the whanau. This is to ensure that future generations are protected (Durie, 1994). Social cohesion or the quality of social relationships characterized by the existence of trust, mutual obligations and respect is one great factor that could prevent feelings of isolation and encourage feelings of belongingness (Wilkinson & Marmot, 2003). Having such social support, therefore, contributes to one’s health and well-being. In early childhood environments, Edwards, et al. (1998) advocate responsive and reciprocal relationships that Te Whariki also promote as the foundation for supporting strong and secure children primed for lifelong learning. A pedagogy of relationships makes our lives interconnected that we need to develop trust and respect for each other to sustain meaningful connections. The component of Whare Tapawha considered as the most essential requirement for hauora is Tana wairua (spiritual well-being) (Durie, 1994). The adverse situation of single parent families might cause the deterioration of their confidence in finding meaning and purpose in their lives. Needing to fulfill the basic needs of food, clothing and shelter leaves little room for nurturing their spiritual well-being. For Maori people, the capacity for having faith in God or a higher being allows them to understand the links between the human situation and the environment. When children’s spirituality is encouraged by teaching them to give thanks for their blessings, no matter how meager, and appreciate the support they get from their whanau or family and others, their spiritual well-being is nourished despite the lack of material wealth (Durie, 1994). Te Whariki provides children with strategies to support their hauora. Its aspirations for children is to be supported not only in mind and body but in spirit as well (MOE, 1996). Aside from a deeply spiritual parent raising her children to be spiritually healthy, Te Whariki in schools promotes hauora through the education of love or “aroha”. Learning to care begins with feeling loved. This is shown by listening to children and projecting the message that they are worthy and important no matter what background they came from. Hospitable and inclusive environments embrace diversity in all forms (Bone et al., 2007). Children feel a sense of connectedness and interrelatedness when the spirit of community prevails (Pedraza, 2006). Such loving education develops a sense of responsibility and accountability to the community (Hooks, 1993). This includes the natural environment. Durie (1994) says Maori people see nature as integral to their identity. Experiencing nature helps children become more spiritual as they appreciate the glory of the world around them and this instills in them a sense of wonder and amazement. When they appreciate nature, they learn to care for it, and this spiritual connection brings them well-being (Ryder, 2007). In relation to Te Whaariki philosophy, early childhood programs for children of poor single parent families are expected to uphold the principles of empowerment, holistic development, family & community and relationships to support the children’s learning, development and well-being (MOE, 1996). Being aware of their socio-economic background, early childhood educators help build their self-esteem to further empower them to learn and grow. Their holistic development is addressed as they are provided engaging experiences to facilitate their cognitive, physical, socio-emotional and spiritual development to augment for any deprivation in any of these areas from the home setting. Their single parents, siblings and extended family members, as well as the community are enjoined to support them in their learning and development by taking part in special activities and events that promote the children’s growth. Finally, the children’s relationships with other children and adults are made more responsive to their needs. Single mothers need as much support as they can get as they “play important roles in raising healthy, balanced children in an increasingly fractured society and provide strong and independent female models for the 21st century” (Todd, 2008). Hence policy-makers should seriously consider their obligation to understand and ensure the needs of the poor single-parent household. Keelan in Drewery & Bird (2004) note that needy families like them should be aware of the availability of appropriate and well-resourced services as well as have access to them because such services will not be useful if they are not accessible at the time of need. Keelan adds that accessing services may be difficult for some due to lack of transport and limited education. Although poverty is a growing social problem throughout the world, it is not an excuse to neglect the well-being of children. This should always be placed on top of the list if we are to hope for a better world with them as our future leaders. Drewery & Bird (2004) agree that it takes great effort to ensure the well-being of all children in general. They claim that well-being has both an individual and collective aspect and both need to work together in ensuring that all children are supported. References Angus, J. (2011) Poverty, Benefits and Welfare Reform: The position of children, A presentation to the KidsCan School Conference, Auckland, 25 March 2011. Children’s Commissioner. Bone, J., Cullen,J. & Loveridge, J. (2007). Everyday Spirituality: an aspect of the holistic curriculum in action. Contemporary Issues in Early Childhood, 8 (4), 344-354 Bronfenbrenner, U. (1979). The Ecology of Human Development. Cambridge: Harvard University Press. Derman-Sparkes, L. (1989). Anti-bias curriculum: Tools for empowering young children (pp. 1-5, 11-13). Washington: NAEYC. Drewery, W. & Bird, L. (2004). Maori perspectives of development. In W. Drewery & L. Bird (Eds.), Human development in Aotearoa: A journey through life (2nd ed.) (pp. 27-47). Sydney: McGraw-Hill. Durie, M. (1994) Whaiora, Maori health development (pp. 67-81). Auckland: Oxford University Press. Edwards, C., Gandini, L., and Forman, g. (Eds.) (1998). The Hundred Languages of Children: The Reggio Emilia Approach – Advanced Reflections. 2nd ed. Albex Publishing:Westport, Conneticut, USA. Lyons, L. (2005). A place for everybody? Challenges in providing inclusive early childhood education for children with disability in Aotearoa/New Zealand. The First Years: Nga Tau Tuatahi, New Zealand Journal of Infant and Toddler Education, 7(1), 16-20. Ministry of Education (1996) Te Whariki He Whariki Matauranga mo nga Mokopuna o Aotearoa Early Childhood Curriculum. Crown. Pedraza, B.A. (2006). “Because they are spiritually discerned”: Spirituality in Early Childhood education. Retrieved April 6, 2011 from www.ohiolink.edu/etd/view.cgi?acc_num=osu1148754582 Ryder, D. (2007). Elemental play: A young child’s sociocultural relationship with people, places and things. Paper presented at the Australian Research in Early Childhood Education Conference. Monash University, Melbourne, Australia, January 22nd- 25th. Todd, C. (2008) Social stigma makes parenting alone that much harder. Retrieved on April 1, 2011 from http://www.nzherald.co.nz/nz/news/article.cfm?c_id=1&objectid=10526901 Wilkinson, R. & Marmot, M. (2003) The Solid Facts, 2nd Ed. World Health Organisation Read More